THE PARENT'S PRIMER AND THE MOTHER'S LOOKING-GLASS. OR, Counsel for Parents in the Education of CHILDREN: for their Temporal, Spiritual, and Eternal HAPPINESS. In a DIALOGUE between A MINISTER and a FATHER. To which is added A Second Dialogue of the DECALOGUE. And to that A Third DIALOGUE concerning The SABBATH-DAY. By I WAIT Minister of God's Word, LONDON. Train up a Child in the way he should go: and when he is old he will not departed from it. Prov. 22.6. The Father to the Children SHALL Make known thy Truth. Isa. 38.19. Bring them up in the Nurture and Admonition of the LORD. Eph. 6.4. London, Printed by J. A. for the Author, and are to be sold by N. Ponder at the Peacock in the Poultry, and R. Janeway in Queens-head-Alley in Pater-noster-row, 1681. To the Unskilful Reader. WHether I speak with Tongue or Pen: I respect Them most who want my Help. If you do so, and can own [Unskilful] for a Fit Title: they say I am the Person, for whose sake this Epistle is written. And for your sake, Let us desire the Expert Reader, to dispense with your Passage through this Porch. In which I desire You will remain my Scholar (one hour) and learn these Three Lessons. First. To know the Points used in Print: 1 Lesson. which are these Seven. (1) A Comma. It's a Point at end of a Short Part of a Sentence, without Perfect Sense. And it's a note of some little Pause, Stop, or Breathing in Reading. It's marked Thus, (2) A Semicolon. It's a Pause a little longer than a Comma. It's marked Thus; (3) A Colon. It's a longer Pause than the former: and it's a part of a Sentence that makes Sense without the Full Sentence yet so as the rest is expected to complete it. It's marked Thus: (4) A Period. It's a full perfect Point, put at end of a complete Sentence. It's marked Thus. Observe the Sense contained in a Sentence, or you Read Confusion. (5) A note of Exclamation, or Admiration. It's put at end of an Expression uttered by way of Outcry, or Wonder. It's marked Thus! As [O how lofty are their eyes! Pro. 30.13. (6) A note of Interrogation. It's put at end of a Question. It's marked Thus? As [Why should we die in thy presence? Gen. 47.15. (7) Parenthesis. It's a Clause included, or shut in with two Semicircles, or half Moons: though it give some Strength to a Sentence, yet if left out the Sense remains Sound. It's marked Thus () As [Let me (I pray thee) drink a little water of thy pitcher. Gen. 24.17. Second. To know where the Emphasis layeth in a Sentence. Emphasis is an Expression of the Mind, by a Word expressed with some Earnestness, or Force. This Word I begin with a Capital, or Great Letter. Here note words which must always begin with Capitals. (1) The first Word of every Sentence. Pro. 9.10. As [The fear of the Lord is the beginning of wisdom] So if the Sentence begin with a Single Letter. Pro. 1.5. Joh. 10.11. As [A wise man will hear [I am the good Shepherd [O that they were wise, Deu. 32.29. etc. (2) The first Word of the Saying of an Other, Related: though it do not begin a Sentence. As, Joh. 7.46. The officers answered [Never man spoke like this man] And many of them said [He hath a Devil, Chap. 10.20, 21. and is mad] Others said [These are not the words of him that hath a Devil. (3) The first Word, or Letter of every Verse, or Line in Poety. As, A man without learning, Cato doth say: May be compared to an Image of Clay. (4) Proper Names. (1) Of God, as Jehovah] Of Christ, as, Jesus] Of an Angel, as, Gabriel] Of Men and Women, as, Adam, Abel, Daniel, Dorcas] Of Countries, as, Asia, England, Spain] Of Cities, as, London, Jerusalem] Of Towns, as, Barnet, Bethany] Of Places, or Hills, as, Eden, Sinai] Of Rivers, as, Thames, Jordan, Cedron] Of Months, as, Jan, Feb, Abib] Of the four Winds, as, East, W, N, S.] Proper Names I put in Italian Different Letters: and so to put other Names is Improper. (5) Appellatives or Common Names: which are common to all of that Kind. (1) Of People, as, Jew, Hebrew, Gentile, Heathen, Christian, Protestant, Papist, Pagan, Indian] Names of Arts, as, Printer, Painter, Mercer, Grocer] Of Dignity, as, Emperor, King, Q, Prince, Pope, Duke] Of Offices, as, Ambassador, Priest, Prophet, Pastor, Apostle, Elder, Deacon, Judge, General, Captain] Of Days, as, Sabbath] Of Spirits, as, Angel, Cherub, Seraphim, Devil, Satan] Note [god] if a false god, must begin with a small letter. But the true [God] with a Capital. And, Father, Son, Spirit: Lord, Christ, Ghost] when they Signify the True God, or the Persons in the Holy Trinity] To which I add Names of Books (so many as are not Proper Names of Men and Women) as, Gen, Exod] And of Tongues, as, Hebrew, Greek, Latin, English] Most of these Names, Proper, and Appellative, stand Thin in this Book. In all these Words which always begin with Capitals, the Emphasis seldom layeth: when it doth, I put that Word all in Capitals that you know it at ease. When an other Word is all in Capitals, it signifies the Greater Emphasis. Now for Emphatical Words. The Emphasis is tied to no Word whatever. It is sometime in a Substantial Word. Sometime in two or three such words together. Sometime in a small Word, as [be, do, so, no, to, at, of, off, on, in, out] as, [I will No more have mercy on the house of Israel.] In other place [no] hath no Emphasis, as, Pro. 3.30. [Strive not with a man if he have done thee [no] harm] In other place it's in the Substantial word Mercy, Mat. 15 22 as, [Have Mercy on me O Lord] As when Seamen are Sinking with this cry, Mercy! Mercy! There is the Emphasis. In other place (by reason of the Excellent Emphaticalness of the Expression) you may put it in This or That Word as you Will, as, [I Will surely have mercy] I will Surely have mercy] I will surely have Mercy upon him, saith the Lord] Sometime the Emphasis, Jer. 31.20. Is, and is Not in the Same Word, Pro. 31.2. in the Same Sentence: as, [What my Son! and what the son of my Womb!] To misplace it makes it give an unpleasant senseless sound: as, what the Son of my womb] It's in Vain to put Force upon a Wrong Word: it's like a Stroke at a Wooden Bell. These Emphatical Words observed, will help you to understand the Sense. And if besides the Words which constantly begin with Capitals, there Be ever a Capital that is not Emphatical: yet it's Substantial, and serves to show the Sense, as all Emphatical Words do. Emphatical Words begun with Capitals, avoids that Hodge Podge they make, who put Half their Words in Different Letters. Third. To understand Abbreviation, 3 Lesson. or Shortening of Words: which for Brevity Sake is used in Books. Some of them are the First Letters of Latin Words; which many Author's use, but Explain not for their English Reader. The most Necessary (of all which) to know are These. &c et caetera] and the rest [or] and so forth. Sc scilicet] to wit. Viz Videlicet] to wit [or] that is to say. i e id est] that is. e g exempli gratiâ] as for example. q d quasi dicat] as if he should say. And the same q d serves for] as if She should say] as if You should say] as if They should say] as if I, or We should say.] It is easily understood in Reading. N B Nota Bene] Mark this well. O T Old Testament. N T New Testament. Q Question. A Answer. Ob Objection. Sol Solution. D Doctrine. R Reason. U Use. For you to Learn these Lessons Three: As easy is as A B C. Which you may Learn with little Leisure: Then Read with Knowledge, Profit, Pleasure. As for Hebrew, Greek, and Latin Words which I lay in your Way: they will be no Stumbling-block, except you will Make them so. For you have it in English: which you may Read on without Stumble, or Stop. And I desire you may So Read, as to Reap much Good Fruit, by the Labour of Your Loving Friend, I W. London, May 26. 1681. The General Contents of the First Dialogue. A Salutation, and Preambulation, to the [Education] of Children. Parents equally concerned in Education. [Education] reduced to two General Heads: viz. [Instruction] and [Correction] First. Instruction] The word opened. 1 Gen. Head. Instruction by [Doctrine] and [Example.] (1) By [Doctrine] The word Doctrine opened. What D to instruct Children in. Twenty Documents for Instruction by D. The Scripture to be Searched for more. Any thing in the Bible Useful: even the words of wicked men, Devils, Proper Names. (2) Instruction by [Example] Word opened. Example by Works, and Words. Circumstances of Education, Seven. Direction if Children Will, or Will not hear. The Parent Corrected for Carnal Language. The Second General Head, viz. [Correction. 2 Gen. Head. ] Correction twofold, viz. with [Word] and [Rod.] (1) Correction with [Word]. Six Directions for [Word] Correction. (2) Correction with the [Rod] Scriptural Account of [Rod] fourfold. The Parallel of Rod, and Staff. Seven Directions, for [Rod] Correction. Fourteen Ob against [Rod] Correction, Answ. Two ways great wasters of Time; and many more wicked ways Witnessed against. Advice of a Civil, Secular Concern, delivered in 12. Documents. The danger of Riches discoursed. Counsel concerning children's Children. PRAYER for a Blessing on [Education] Prayer [For] and [With] Children. (1) Prayer [For] them in Private. Ten great effects of Prayer considered, to encourage to Prayer. Time, and Times in a day for Private Prayers (2) Prayer [With] Children in Family. Ten directions for Family Duty. Objections against Family Duty, Answ. Parents to take their Children into their Closets. and Pray with them there. Parents to teach Children to Pray. Objections against that, Answered. Parents to procure the Prayers of Praying Persons for their Children. Ten Corollaries to quicken Parents to their Whole Duty contained in this Conference. THE PARENT'S PRIMER AND THE MOTHER'S LOOKING-GLASS In a Dialogue between A MINISTER and a FATHER. Minister. GOd Save you Sir, with your good Wife. Whither are you walking this way this morning? Father. To See Mr. C. What News Sir? Min. News! I said in my heart what I should have. When will this Common Question be out of use? Since the Pope's Plot appeared, the Protestants have spent more Time in Talking of it, than All the Papists in England are worth. And you (living so near us) are like our London Christians: and they Too like the Athenians; who spent their time in Nothing else, but to Tell or to Hear some New Thing. And if there be no New; we talk over the Old without End. And every Day is alike. If this was the way to do our work, viz, Self-Examination, Humiliation, and Reformation, for the Sins that provoke God to suffer this Bloody Beast thus to Push at us: I would not Oppose it. But it's the way to Hinder Every good work: in Heart, and Life. And to render us Ridiculous to the DEVIL and the POPE, to see what a Talking Trade we drive, and how we spend our Days, while Death lies at our Doors. Fath. I confess we spend Too much Time that way. Min. Confession without Reformation, Preambulation. is to Poor Purpose. Are these two little Lads which follow you, Your Children? Fath. Yes they are both mine. Min. Can you tell me any Good News of Them? Fath. They are Pretty good Boys when they Please. Min. They had need be made Better: to which end I pray what Good Discourse have you had with them by the way? for you are now come a Mile from Home. Fath. OH HO: I have told them the name of yonder Church Steeple. And of That, I point at with my Cane. And of yonder High Brick House, with abundance of Chimneys. Min. And is this the Best Discourse you have had? Fath. The Best: yes truly. What Discourse should a man have with Children? Min. What Discourse! Godly Discourse. Fath. What with Children? Min. Yes with Children to Choose. Fath. What Reason is there for That? Min. There is Great Reason for it, which I shall not Now Render: but one thing I shall Render which is Greater than Reason. Fath. What is that I pray? Min. God's Solemn Command] And these words which I command thee this day shall be in thine Heart. Deu. 6.6, 7. And thou shalt teach them diligently unto thy Children, and shalt talk of them when thou sittest in thine House, and when thou walkest by the Way, and when thou liest Down, and when thou risest Up. Fath. I believe Few Fathers, or Mothers do so. Min. In that, you believe Truth: but it's Sad Truth to believe: yet Too True, I may well say. For of othis I have made Much Observation, for Many Years, in Many Countries, in Professing Families without number. After all which Observation, I may say with Solomon: There is an evil which I have seen under the Sun, Ecl. 6.1. and it is Common among men] Such men have Many a Day been to me an Amazing Consideration. viz, That ever Persons professing Faith in god's Word of Truth which testifieth the Misery of ALL Mankind (that their Children are in a Sad Condition is one part of their Profession) who have been Sensible of their Own Misery, and Instruments to bring Poor Children into a Miserable World, in a Miserable Condition: and yet so Careless to bring them Out of this Condition. And so little concerned for a Safe passage Out of this World: over Hell, to the desired Haven: Ezek. 19.14. this is a Lamentation, and Shall be for a Lamentation. Fath. But some Count that this Command was given to the Jews only. Min. Read and Compare these two Texts, * Deut. 4.10. Ch. 6.7. and you will see it is the Moral Law or Ten Commandments, that Parents are Commanded to teach their Children. To say [This Law belongs to the Jews only] is plainly to say [We Gentiles are Lawless] And may worship Idols, Our being under this Law Asserted. take God's name in Vain, profane the SABBATH, dishonour Parents, Kill, Steal, commit Adultery, and what the DEVIL and We will. Fath. But we Gentiles are under the Gospel, the grace of which teacheth us to Deny ungodlyness. Min. There is none to Deny if there be no Law. Proved by being Opposed. But this Position of Mine [We are Under the Law] needs No more Proof than this Contradiction of Yours [We are Under the Gospel.] N B. The preaching of the Gospel, is the Proffer of a Pardon. This plainly proves Persons under this Proffer, to be Condemned. They are Condemned by the Law. They are Under it, or could not be Condemned by it. It's for Sin; which is the Transgression of the Law. But where No Law is, there is No Transgression: And so no need of Remission. N B. Under the Gospel a Person is either (1) In a Condemned State under the Proffer of a Pardon: or (2) In a Justified State under the Privilege of a Pardon. In both States he is under the Law. In the former, its Clear he is under the Curse of the Law. In the latter he is freed from the Curse, and Condemning power of the Law: but he is not freed from the Commanding power of the Law. It's to be his rule Of life, Temporal, and Spiritual, that thereby God may be Glorified: though not his rule For life Eternal, that thereby he may be Justified. Gal. 3.10. He that obeys the Law for Justification is under Condemnation. And he that believes the Gospel for Justification, without regard to the Law in his Conversation; Jam. 2.20. is in the Same Condition. The former expects Salvation, by Dead Works, without Faith. The latter expects Salvation, by a Dead Faith, without Works: Both in a Sad Dead Condition. And what ever be the State, yet Dead or Deeply Sleepy is the Soul of such a Parent, who neglects his Children so contrary to this GREAT Command * DEU. VI VI, VII. Fath. I cannot deny your Doctrine. And seeing you are disposed to enter into So Serious a Discourse about my Children: I desire your Advice, and Counsel in their Education. And I will omit the Business I was going about, for this is (I see) of Greater Concern. Min. With a very good Will: I like your motion Well. But it will take up Much Time. And therefore let us Seat ourselves in yonder Shadow, from the heat of the Sun: as Abraham did, Gen. 18.1, 4. when the Lord appeared to him. And if we spend our Time Well: God will be with Us also. Fath. We are come to the Place: I see here are convenient Seats: I am glad I met with you so Near it. Min. Very convenient. Come Sir, Sat You Down with your Wife as one. And with your leave, let your Children Sat Down with us, and hear our Discourse. Fath. Let it be so. We are all Seated: I pray proceed. Min. Seeing Providence hath placed us together upon this Account: I am glad your Wife is present, because so much concerned. For by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parents] in theh plural, not two Fathers, but a Father and a Mother is intended. Joh. 9.2. e g. Master, who did sin, this man or his Parents? And the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achild] comes of the Root and Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both To Beget and to Bare. e g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath begotten me these * Isa. 49.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Bore him with sorrow † 1 Ch. 4.9. Mat. 19.5. Parent's Parallels. ] they twain shall be one Flesh] Parent's are Parallels. Equally concerned. When one is Dead, the Care, and Industry of the Living is to be Double. But if one be Dead while Alive, the Care of the Living is to be Trible. For the Dead Parent will not Help, but Hinder the Living. Fath. We desire to hear our duty. Min. The Education of Children, Education two Heads. is a Greater Work, than the Greatest part of Parents in the Whole World are ware of. And that I may be as useful to you in One Conference as I can: I shall reduce my Advice, and Discourse, to these two General Heads, viz [Instruction] and [Correction.] Fath. What is Instruction? Let me hear the word handled. Min. Instruction, is a Latin word, Instruction opened. of Instruo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To set in order.] Instruction is a setting in Order, for Children are Out of order, both in Heart, and Life. e g. The Soul in Every Faculty, is out of order. The Imagination, Deviseth evil. The Memory, Retains evil. The Understanding, is Dark: and Misjudgeth evil, and good. The Will, is Opposite to the Will of God. The Affections, Love evil, and Hate good. And this disordered Soul puts the Body out of order in Every Part. e g. The Eye, Beholds vanity. The Ear, Hears it. The Tongue, Talks it. The Hands, Work it. The Feet, Fellow it. God set All in good order by Creation: but the Devil put All out of order by Temptation: and all into Confusion and Desolation. And the simple verb Struo, from whence comes [Instruction] signifies, To build. The Lord God form Man. * Gen. 2.7. ] The rib which the Lord God had taken from Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he builded into a Woman. † Ver. 22. This Stately Structure, which God set up by Creation: Satan hath pulled down by Temptation. Now, No Man can build upon That Foundation, which God at first set ADAM upon. There is no coming At it for the Flaming Sword. But if you SO Instruct your Children, as to bring them Unto, and build them Upon Jesus Christ, that Sure Foundation: they shall be Safer than Ever was Adam in Innocence, in Paradise. For the Gates of Hell shall Never prevail against them. Fath. That is a Very desirable condition Indeed! How shall I So Instruct my Children? Min. By [Word] and [Deed] or by [Doctrine] and [Example. Instruction by D and Exam. ] Fath. How by Word or Doctrine. Min. The Word Doctrine, (1) By Doct. is derived of the Latin Word Doctrina, Learning] of Doceo, To teach] as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine] comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To receive] for you must Receive it from GOD: as you are desired to do, Receive I pray thee the Law from his Mouth † Job 22.22. . And your Children are to receive it from You. Hear, O my Son, and Receive my sayings * Pro. 4.10. Fath. What Doctrine am I to Instruct them in? Min. The Doctrine of the Holy Scriptures. Tit. 2.10. 2 Jo. 9 Pro. 4.2. Tit. 2.1. Called, The Doctrine of GOD] The Doctrine of CHRIST] Good Doctrine] Sound Doctrine] Fath. Draw me out some Documents, and lay some Lessons before me, to learn my Children. Min. Take these twenty] First. Doc 1. Of God Teach them to know God Himself] His Eternity, in his Essence, and Being: from everlasting to everlasting thou art GOD † Psal. 90.2. .] His Infiniteness in his Attributes, viz, Wisdom, Knowledge, Power, Mercy, Justice.] That He is the Only Wise GOD: Omniscient, Omnipresent, Omnipotent.] That God doth at Once, and Always: Know all, See all, Hear all. That he is in every Place; and can do whatever he Please: in Heaven, and Earth, and Hell. Second. Doc 2. Of Creation. Teach them to know God to be the Wonderful Creator of the Whole Creation: viz, Heaven, Earth, Sea, Hell. And of every creature in them. And all for his Pleasure † Rev. 4.11. . And that God upholds the Whole Creation, by his Uncreated Power. And provides for Men, Beasts, Birds, Fishes, Fouls, Flies. And learn your Children, to remember GOD, as a Creator, not as a Father, in a State of Nature. And themselves as Creatures; not Children of God, before they be Born of God. Third. Doc 3. Of Man's First State. Teach them to know the Holy, and Happy Condition, God made Man in at First. And the Covenant God made with man. And how Man was to continue in that Condition, by virtue of his Obedidience to that Covenant. And how all Mankind were to Stand, and Fall: In, and With ADAM. Fourth. Doc 4. Man's Fall. Teach them to know Man's Fall. (1) INTO Original Sin:] by Satan's Subtlety. And his Fall, (2) BY Original Sin:] From a Paradise, a Palace, a Pure State: into a Dungeon, and Deluge of Wo. The Principal Effects of which Fall, are [Filth, Gild.] The Filth of Sin hath spoiled Man of the Image of GOD: Impressed the Image of the DEVIL upon him. And deprived Man of his Interest in GOD. He was With God in Paradise: but being Drove out, he is Without God in the World * Eph. 2.12. . It hath Debased him. He was made but little lower than the ANGELS: Sin hath debased Man, to a Hog, a Dog, a DEVIL. Sad effects of Sin. Sin hath so Darkened man's Soul: that GOD only (who is light) can Illuminate it. It hath so Deadned, and Killed him: that none but the Living GOD can Quicken him. It hath so Defiled him: that neither Fire, nor Water can Cleanse him. The Flood of Water that washed away a World of Sinners: washed not away One Sin. The Fire that shall burn up a World of Sinners, and burn them down to Hell, and burn them there for Ever: shall Never burn away One Sin. (2) [Gild] Adam's Gild is imputed to All. All guilty of Eternal Death by One man's Sin. Simile As when the Head of a man's body plots Treason, the whole Body Hangs for it: So of Adam the Head, and his posterity, the Body: if Pardon prevent not. Fift. Teach them to know [Actual Sin] viz. To know what IS Sin. Doc 5. Actual Sin. And to know what Sin IS. (1) The tranSgression of the Law, that IS Sin † 1 Jo. 3.4. . Transgression is a going beyond the Bounds of the Law. Or doing any thing Contrary to the Command: in Deed, Word, or Thought. This is Sin. Here note the danger of Small sins. Little sins lead to Greater. Small Sin dangerous. The thief Little thought his Thest, would by degrees bring him to the Gallows: when he began with a Pin, a Point, and a Penny. As little do men think such Small Sins will bring them to Hell. Not only the Measure of sin, but the Nature of sin is Damnable: if the Measure be Never so Small: the Soul that sinneth shall Dic † Ezek. 18.4. . If so, what do Thousands, and Millions amount to! A Fly is a Small Creature; yet Swarms destroyed Egypt * Ex. 8.24. . A drop of Water is a Small Matter: but drops enough Drowned the World. A thread is a Small Thing; yet enough twisted together, will Bind the Strongest Giant, or Hang the Heaviest man on Earth. Quid levius penna? What is Lighter than a Feather?] yet enough of these Packed up together, will break the Porters Back. 2. What Sin IS.] To the Law, and to the Testimony for Titles for it. Six Titles of Sin. Sin hath Six Titles to make men Flee from it. (1) A Mire † 2 Pet. 2.22. ] that makes a Soul like a Swine: so wallowing. (2) A Fire] that consumes to Destruction * Job 31.12. : of Goods, Good Name, Body, Soul and all. (3) A Sepulchre] full of dead men's Bones, and All uncleanness † Mat. 23.27. . (4) The Dog's Vomit * 2 Pet. 2.22. ] i e, stinking Carrion, that the Stomach of a Dog cannot endure. (5) The Poison of Asps † Ro. 3.13. ] Tell your Children: an Oath, a Lie, a Wicked Word in the Mouth: is worse than a Toad under the Tongue. And Sin in the Heart is worse than Poison in the Heart: for that can but kill the Body. (6) The Plague of the Heart * 1 K. 8.38. ] a Dreadful Disease! If the Plague be in London a Year, we think it a Long Time for such a Dismal Disease to Last, and Wast. But this Plague of SIn hath been in the World, between five and six Thousand years. A strange disease! Few are ever Sick of it, yet SO many Die of it; that all the World cannot Sum up one Weekly Bill of Mortality. Sin is Worse than Sorrow. Some sorrow Kills Sin, but Sin, (if not killed) Kills the Soul. Sin is worse than the DEVIL. Sin can destroy a Soul without SATAN: but Satan cannot destroy a Soul without Sin. Sin is worse than Hell. Hell is an Affliction, and Contradiction to the Will of Man: but Sin is a Contradiction to the Will of GOD. And a Burden which God sigheth under, saying; AH I will ease me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be comforted † Isa. 1.24. :] implying, a Grieving burden. [And a bitter burden: Ephraim provoked him to anger most bitterly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with bitterness * Ho. 12.14. ] A pressing burden: Behold I am Pressed under you † Am. 2.13. . A breaking burden: I am broken under your whorish heart * Ezek. 6.9. . Which argues NO weakness in GOD: but the Weight and Strength of Sin: I know your Mighty Sins † Am. 5.12. .] Thus saith the Lord, the Lord of Hosts, the Mighty one of Israel, AH I will ease me * Isa. 1 24. . N B. The Mighty One complains of the pressure of Sin! Well may God say to Man, Can Thy heart endure, or can thy hands be strong in the day that I shall deal with thee? † Ezek. 22.14. i e, for Sin.] Seeing Sin is SO weighty, Use and the Soul SO filthy; Let none be Proud of a beautiful Body. Let not your Children be Proud if Pretty. Take heed you do not make their Hearts proud, with proud Habits (as some Professing Parents Profanely do) lest God send the [Small Pocks] or the [Great Plague] to pull Pride down to the Dust. Beauty that is but Skin Deep, will Soon be Blasted. Fair Skins, and Foul Souls, are Frequently found together. Many Hell black Souls dwell in Shining Shells: but if no New Heart, Soul and Body will shortly be in Hell: and Both Black in Everlasting Burn. Man's Sins are Debts, of which God keeps account; Sinner canst Tell to what thy Debts amount? Thy Debts thou art increasing Every hour: Into his Vials, God doth also pour. Pain for thy Pleasure, though thou wilt not Stop: As certain as thy Death, there's Drop for Drop. God's Cup is almost Full, as well as Thine: When both are Full, OH then the Dreadful Time! Sixt. Doc. 6. Teach them to KInow, and cause them to be Well acquainted with the [Ten Commandments:] Of the Ten Commands. for they are the Pure, Precious Precepts, of the Holy Lord God. And with the rest, Remember Well the Sabbath Day. I hope I need not forbid You to convert the Commands into Prayers for your Children: according to the Course of Carnal, Ignorant People. Learn them to know they are Gods Laws, to Rule man's Life. And that they are to be Obeyed, in Deed, Word, and Thought. And whatever is contrary to any one of these Commands: that is Sin against GOD. Learn them to know the Necessity of these Laws being written in their Hearts, according to the Promise. And let your Tongue be the Pen in gods Hand, to write them There, if the Lord Please. Seventh. Doc 7. Of Man's Obedience. Teach them to know the Utter IOnsufficiency, of Man's Obedience to the Law, to Save.] And that the most Excellent Moralist, hath as Absolute a Necessity, of Jesus Christ's Righteousness, to Justify him (and that without it he will as Certainly be Damned) as the most Profane Person that ever pissed against a wall, in the Whole World. Eight. Doc 8. Of the Gospel. Teach them to know the [Gospel.] The knowledge of the Law, is in Order to the Acceptation of the Gospel. By the Law is the knowledge of Sin † Ro. 3.20. : without which, Who will regard the Gospel? What cares a Person for a Pardon, who knows not that he is Condemned? In this Lesson, eye three things. ¶ (1) [The Declaration of the Gospel.] viz, That GOD hath chosen an innumerable company of Mankind. And hath given them to CHRIST. And sent him into the World, to Redeem them from the Curse of the Law, by fulfilling the Law. N B. He was GOD, and Man, in One Person. Man, to Suffer, and Die: God cannot Die. GOD to Satisfy, in bearing Wrath Infinitely: which Man could not do. This GOD-man, did Personate Man: and in Man's Stead, for Man; did Actively, and Passively, obey the Law Perfectly. And so hath procured Eternal Life. And this is Freely offered, to all Dead Sinners, by the Declaration of the Gospel. And Christ's desire that Sinnersshould obtain this Eternal Life: is expressed with Longing, Sighing, Sweeting, Weeping, and Dying. ¶ (2) The Condition of the Gospel] on our part: by which Eternal life is made Ours: by which we have Right to the Tree of Life. [That is FAITH.] Men are Dead. God hath made a Law, viz, He that Believes shall Live.] He that believes Not, shall Never Live, but Die for Ever.] A Condemned Sinner is to be Justified by Faith, Without the deeds of the Law † Ro. 3.27, 28. : by the Law of a Just GOD, who thus Justifies the * Ch. 5.4. . By which Law of Faith, without Works: boasting in Works is excluded. Isa. 55. [Come buy Wine] Christ is bought by Believing. [Buy without Money] i e, Part with Something worth Nothing: i e, Sin, Self Righteousness, Self and all. [Sin] as to the Practice, and Pleasure of it. [j Righteousness] as to any Confidence in it. [Self] by giving up Body, and Soul to Christ † 1 Cor. 6.20. . ¶ (3) The Duties of the Gospel] viz, Good Works, as fruits of Faith. Faith which alone Justifies before GOD: accompanied with such a Holy Conversation, as will Justify before Men: That is the Conversation which becomes the Gospel. BUT, let Justification, by Faith, without Works, be kept Clear. e g. Suppose, a Man Famous for Wickedness (who never did any thing else but serve Satan by Whole Sale) should come under a Sermon. And be convinced of his Sin, Sick of Sin, Sick for a Saviour, and Believe on Jesus Christ: H E is Justified. Christ's Perfect Righteousness is Imputed. And if he should drop down Dead where he Stands: before he have any time to Pray, or do any good Work: He is Certainly Saved. Now Sir, A Caution for the Mother. though your Wife does not Object, but learn in Silence * 1 Tim. 2.11. (as best becomes her) with an intent to ask her Husband at home † 1 cor. 14.35. : Yet lest she say in her Heart [What is it the part of a Mother to play the Preacher?] I will give her an Instance of one who taught her Son, both Law, and Gospel. The words of King Lemuel * Pro. 31.1. lemuel's Lesson Bathsheba's Catechism] Lemuel she calls him, because God owned him. I will be his Father, and he shall be my Son † 2 Sa. 7.14. ] Lemuel God with him [The Prophecy that his Mother taught him.] The word [Prophecy] in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A burden] of the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bear] the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Englished, A burden * nam 1.1. .] This shows what a heavy charge lies upon Mothers: which she Thus discharges. [What, my SON! and what, the Son of my WOMB! and what the Son of my VOWS! † Ver. 2. Give not thy strength to Women * Ver. 3. ] Here she teaches him Law, viz, Thou shalt not commit Adultery. [It is not for KING'S O Lemuel, it is not for KINGS to drink Wine † Ver. 4. : Lest they drink and forget the LAW * Ver. 5. .] See how she Schools him. N B. The King of Israel was to keep the Law † Deu. 17.19. . King Solomon who was in twenty things a Type of Christ: was in his Obedience to the Law a Type of Christ's Fulfilling the Law, to free us from the Curse: from whence comes the Comfort of the Gospel. [Give strong drink to him that is ready to Perish * ver. 6. ] Parallel, The great Trumpet shall be blown, and they which are ready to Perish shall come † Isa. 27.13. . [And Wine to those that be of heavy Heart] Parallel, Come buy wine without Money * Isa. 55. . [Open thy mouth for the Dumb † Ver. 8. ] This Phrase respects Solomon as a Type of Christ in his Intercession: who is to Pray for Them that cannot Pray for Themselves. Who are swallowed up in Silence, and Shame, under a Sight and Sense of Sin; At, or After conversion. Or can say Nothing, For: but All, Against themselves. Christ Will speak a Good Word for such: which Shall be answered with Good and Comfortable Words † Zech. 1.13. . Thus as Bathsheba teaches her Son Solomon, to officiate as a Type of Christ: she teaches him both Law and Gospel.] And see how Solomon approves of the Mother's Ministry, as well as the Fathers. My Son, hear the Instruction of thy Father, and forsake not the Law of thy Mother * Pro. 1.8. ] My Son, keep thy Father's Commandments, and forsake not the Low of thy Mother † Ch. 6.20. .] The Law of GOD is called the Law of the Mother. And she commanding her Child according to that Law, Her Law is the Law of GOD. Of the neglect of which Duty, let the Mother take heed: lest there come a time, when torment makes her Tare the Hair off her Head. Ninth. Doc 9 Of Faith. Teach them to know the Necessity of True Faith.] Learn them to know it is the Gift of GOD. And the Work of GOD. And that God makes Preparation for Faith, by a threefold Conviction of Unbelief. (1) Of the utter Deficiency of Faith. (2) Of the absolute Necessity of Faith. (3) Of the utter Impossibility of Faith, in ones Own Power. Acquaint them with a threefold Effect of Faith, where it's wrought. (1) It makes the Heart Pure † Act. 15.9. . (2) The Conscience Peaceable * Ro. 15.13. . (3) It makes Christ Precious † 1 Pet. 2.7. . This Faith is an One thing necessary. For by a Fair Profession without Faith, a Soul may seem to be Not Far from the Kingdom of Heaven, and yet Never the near. Civility gilds Fair, sets Off a Man: Grace only makes a Golden Christian. Tenth. Doc 10. Of Repentance. Teach them the necessity of Speedy Repentance.] That it's not a Work to be put Off, for a Year, a Month, or a Day. Let them know its the Gift of CHRIST † Act. 5.31. . And that a Sinner can No more Repent, himself, than he can Pardon himself. Putting off Repentance proves, that the Sinner thinks he can Repent at his Pleasure. Like him who put off Faith till Death. And being reproved for his Lose Life, replied, It's but believing in Christ at Last.] But at Last when Dying, he lay ROARING: OH I have made a Plaster, but I cannot make it Stick.] Show your Children how the Devil Steals away a Sinners Days, by a Day at once. Should Satan suggest Thus, [Come Sinner, serve me to the Death: Live and Die in my sweet service Without Repentance.] At this a Sinner would Startle, q d, Satan's Subtlety. So I may go to Hell.] No, but [Come serve me a Day more. Next morning, Away without Prayer, to pleasure to Day, it's but a Day.] This is easily granted. And so on to the End. And when the Last Day of life gins, [Come go on, it's but a Day.] By and by, Down drops the Soul into the Dungeon of Hell. And then it will be Cold Comfort to hear Satan say, [Come be quiet, thou hast but an Eternity to spend, in Repenting thy daily delay of Repentance in time.] N B. Without True and Timely Repentance, For Sin, and From Sin: there is Nothing to be expected, but a Certain, Fearful, Intolerable, and Eternal Damning for Sin. Eleventh. Doc 11. Of Truth. Teach them the Excellency of Truth in Tongue] i e, Truth in Word, that hath Truth in Heart, for its Root, and Truth in Deed, for its Fruit. Though this Truth be not the Original Cause of Salvation: yet such Shall be Saved. And God hath left you Winning Words to entice them to Truth in Tongue. Surely they are my People, Children that will not Lie, so he was their Saviour * Isa. 63.8. . The lip of Truth shall be established for Ever † Pro. 12.19. . The rest read at leisure * Psal. 34.12. N B. The good government of the Tongue, is a Great Task. And that you had need begin to Guide, 1 Pet. 3.10. as soon as it gins to Go. 2 Jo. 4. For if long neglected, you may more easily wield a Wild Horse, or a Weighty Ship driven with Fierce Winds † Ja. 3.2. to 10. . Augustus gave a Scholar this Lesson, [I said I would take heed to my ways, that I sin not with my Tongue * Ps. 39.1. ] And bid him go and learn that Lesson and come again for another. His Scholar goes, A hard task. and comes again 19 years after, and Complains of his Lesson: viz, that it was So Hard, he had not well learned it Yet.] There are Many Christians in City, and Country, of more than 19 years Standing: who have this Lesson still to learn. twelfth. Doc 12. Of Early Piety. Teach them the Excellency of Early Piety.] Of being Quickly Converted, and made good Betimes. The Less time between the First, and Second Birth, the Better. (1) Tell them Such are under that Sweet Promise, They that seek me early shall Find me † Pro. 8.17. . (2) Of Such, God hath a Sweet Remembrance, viz, I remember Thee, the kindness of thy Youth * Jer. 2.2. . (3) Such have not that Mountainous Temptation to climb, which Old Converts hardly Ever get Over, viz, [You come too Late.] (4) It's the way to be Eminent with God: and Prevalent in Prayer. egg. The Child Samuel Ministered unto the Lord * 1 Sam. 3.1. .] MOSES and AARON and SAMUEL among them that call upon his name: they called upon the Lord, and he answered Them † Psal. 99.6. .] Though MOSES and SAMVEL stood before me, yet my mind could not be toward this People * Jer. 15.1. ] q d, If any Persons in the World prevail with Me, They are the Men. And how Lamentable is the Loss of Such! When all the Congregation saw that Aaron was Dead, they mourned for Aaron 30 days, even ALL the house of Israel † Nu. 20.29. .] The Children of Israel wept for Moses 30 days * Deu. 34.8. .] They Murmur against them while they Live: but Mourn for them when they are Dead. Samuel died and All Israel gathered together and lamented him † 1 Sa. 25.1. ] Jeremiah lamented for good young Josiah, and All the Singing Men, and Singing Women spoke of Josiah in their Lamentations to this day * 2 Chro. 35.25. .] The First ripe Fruits, were Precious to God † Exo. 22.29. . And they were so to man * Micha. 7.1. . The Devil in his Old Enmity, against Early Piety, hath Tipped the Tongues of some with this Taunt: [A young Saint and an old Devil.] Which Satanical Saying, and Pestilent Proverb, I shall not ask Satan leave to turn thus: [A young Saint and an old ANGEL.] Let Satan say his Worst, to be Good betimes is Best. Mistake me not, it's Being good, and not Knowing good only, that I plead for. One may Know good, and Be evil. One may Know evil, and Be good. It's not one's Knowing, Good or Evil, that makes one Good, or Evil: but it's one's Loving of Good, or Evil, which proves one Good, or Evil. If a man would know what City he belongs to, Zion or Babylon: and whether he is going to Heaven or Hell: let him ask his love. Thirteenth. Doc 13. Of God's eye. Teach them to Know, that they are Always under the Open Eye, and Open Ear of God.] Tell them God can see as well in the Dark, as in the Light. When Doors and Windows are shut: and Curtains drawn Close, at Midnight: as well as at Noon Day, on the House Top. Tell them God heareth what they say, if they speak Never so Softly. And knows what they Think, if they think Never so Secretly. And Tell them, whatever they Think, Speak, and Act on Earth: God writes in Heaven. What is Good, God looks upon with Love. What is Evil, God beholds with Hatred. Thou art of Purer Eyes than to behold Evil † Hab. 2.13. . God beholds NO Evil with an Eye of Approbation: but ALL Evil with an eye of Observation: in order to Damnation; if speedy Repentance prevent it not. How Darest thou Sin in Secret? God doth See: And, Witness, Jury, Judge alone will Bebritia Fourteenth. Doc 14. The uncertainty of Life. Teach them to know the Brevity and Uncertainty of Life:] for Age, and Youth, Old, and Insant.] Tell them, in Golgotha, are Sculls: and in the Church Yard, are Graves, of All Sizes. Solomon tells of a time to be Born, and a time to Die, but he tells us of no time to Live * Ecl. 3.2. . Tell them, Death is Most Certain: and may be as Sudden, as Certain. One may be Alive, Young, Strong, Well, Sick, Dead, Damned, and all in a Day, or in an Hour. (1) God the Donour, and Preserver of Man's Life, may Suddenly end it. (2) The Devil the Envier of Man's Life, may Suddenly end it, as he did Job's Children † Job 1.10. . (3) The Wicked, Satan's Workmen, may Suddenly end it: he riseth up, and No man is sure of his Life * Job 24.22. . (4) A man's own Relations may Suddenly end it]: as Cain who killed his Own, Only brother Abel † Gen. 4.8. . (5) A man's own Hand may Suddenly end his own Life.] Ahithophels' council to Others, was as if a man had enquired at the Oracle of God * 2 Sa: 16.23. , but he could not council Himself, to keep from the Gallows! It's dangerous provoking GOD to displeasure. God can make a man his Own Enemy, his Worst Enemy, his own Executioner here, and his own Tormentor in Hell Fire, for ever. N B. Seeing Life is SO Uncertain and Short; Preparation for Death is a Solemn Concern. When men had Longer lives, and Stronger limbs, than Now men have: they seemed to be more concerned with Death, than Now men are. The First purchase we read of in the Bible, was a Burying Place, not a Building Place, viz, Abraham for Sarah * Gen. 23.4. .] Lo I die, in the Grave which I have Digged for me, there thou shalt bury me: said, Jacob to Joseph † Ch. 50.5. .] Kings and Councillors built Desolate places for Themselves * Job 3.14. .] Joseph laid Jesus in his Own Tomb † Mat. 27.60. .] Few (in our days) dig their Graves before they are dead: though the World itself be dying. Fifteenth. Doc 15. Teach them to know the Difference between Temporal Life, and Eternal Life. The Excellency of One above the Other.] e g. (1) Temporal Life is full of Corporal Labour * Eccl. 1.8. . Eternal Life hath none of this. There Remains a Rest † Heb. 4.9. : it Ever Remains, and Never Removes. (2) Temporal Life is full of Mental Misery, viz. Care, Trouble, Vexation, Sorrow of Mind. Man is Born to trouble * Job 5.7. . He is of Few days and Full of trouble † Ch. 14.1. . His days are Few and Evil * Gen. 47.9. . Eternal Life is Full of Joy without Sorrow. (3) Temporal Life is attended with the Misery of Penury, Hunger, Thirst. Hunger without Bread, Bread without Hunger, are both Miseries. Bread with Hunger is a Double Mercy, which Many have, and Few prize. Eternal Life is free from both these Miseries of Hunger, and Thirst. They shall hunger NO more, neither Thirst any more, &c † Rev. 7.16. . (4) Temporal Life is attended with many Diseases: Eternal Life hath None. All Diseases end at Death. A Saints Funeral, is the Funeral of All his Afflictions. (5) Temporal Life is sometimes such that a man is Weary of it, and wishes for Death: Eternal Life will Never weary one to All Eternity. (6) Temporal Life is but Temporal: if it be the life of Methuselah, it must Certainly end, it may Suddenly end; but Eternal Life is Eternal. Not any thing in Heaven, or Hell, shall ever end it. Sixteenth. Doc 16. Of Heaven. Teach them to know how , Heaven is.] Tell them of its Titles, viz, The Kingdom of GOD] The Kingdom of Heaven] The Heaven of Heavens] The Third Heaven] A house Eternal in the Heavens] That will never Decay, or want Repair, that the Inhabitant will never be Weary of, or turned Out of.] Abraham's Rosom] i e, Sweet embraces.] Eternal Glory] Salvation with Eternal Glory] An Eternal weight of Glory] which will never weary to bear it, but bore up above all weariness for ever.] A Crown of Life] A Crown of Glory] A City of pure Gold, its Streets pure Gold, its Gates, Pearl * Rev. 21.21. .] A City that hath NO need of Sun, Moon, or Candle † Ver. 23. . For there shall be NO Night there * Ch. 22.5. . Seventeenth. Doc. 17. Of Hell. Teach them to know how Dreadful Hell is.] Tell them of its Titles, viz, Destruction] A Furnace] Outer Darkness] Damnation] Everlasting Punishment] Unquenchable Fire] A Place of Torment] Wrath to Come] A Prison] Everlasting Chains] Everlasting Burn] The Vengeance of Eternal Fire] The Second Death] A Lake of Fire] The Bottomless Pit.] OH, How do Persons Play with Scripture Thunder! The Word Printed, is like Fire Painted: which they can See, and Feel without Fear. But, could they Stand at the Gates of Hell, and Hear the Damned Howl, it would make their Hair stand an End, and Fill their Hearts with Horror! But what shall we say of an Eternal BEING in that place of Torment! The Damnation of Hell is beyond All Definition: much harder to Define, than the Spanish Inquisition. Which a Painter despairing to do, Did not picture, One man with a Knife in his his Throat, a Second with a Sword in his Heart, a Third with his Arms Torn Off. But took a Table and Covered it all over with Blood, crying out BLOOD! BLOOD! So may a Minister cry concerning Hell: FIRE! FIRE! for a Definition of Damnation. Eighteenth. Doc. 18. Of temporal Judgements. Teach them to know what Temporal Judgements God hath sent to Men, Women, and Children, for Sin against God.] Tell them how God drowned the World with Water from Heaven * Gen. 7. . And burned Sodom with Fire from Heaven † Ch. 19 . And Drowned the Egyptians in the Red Sea. And clavae the Ground asunder to Swallow up Korah, and his Company. And slew a hundred fourscore and five Thousand in One Night, by One Angel * 2 K. 19.35. . And slew of Israel Five Hundred Thousand chosen men in One day † Ch. 13.17. Chap. 36.16. . And gave All Israel into the hand of the King of the Caldees (that bitter and hasty Nation) who slew their Young men with the Sword, had NO compassion on Young Man or Maiden, Old man, or him that Stooped for age * Ch. 36.16. . Because they mocked the messengers which God in Mercy had sent among them. Death came in at their Windows, for their Wicked Children. Bares tore them in Pieces. The Mother was dashed in Pieces upon her Children † Ho. 10.14. .] The strength of Populous NO, was Infinite: Yet she was carried away into Captivity, her Young Children were dashed in Pieces at the top of all the streets. * Na. 3.8, 9, 10. Tell them also of Judgements threatened, viz, I will Kill you with the Sword, your Wives shall be Widows, and your Children fatherless.] † Exo. 22.24. I will send wild beasts among you, which shall Rob you of your Children. * Leu. 26.22. Papists are coming to Rob our houses. of Children, and Parents both. Their Children shall be dashed to pieces before their Eyes.] † Isa. 13.16. I will bereave them of Children. * Jer. 15.7. The Fathers shall eat the Sons, and the Sons shall eat the Fathers.] † Ezek. 5.10. And I (saith Christ) will Kill her Children with Death. * Rev. 2.23. Nineteenth. Doc 19 Of Eternal Judgement. Teach them to know the Eternal Judgement.] Tell them, Jesus Christ the Judge shall come from Heaven, with his mighty Angels, in flaming Fire. With a Shout, with the voice of the Archangel, with the Trump of GOD: to found and raise the Dead. That the Godly shall rise in Glory; and all Christians Quick and Dead, be made like Christ. That the Wicked shall rise Roaring: amazed one at another; their Faces, Flames. † Isa. 13.8. That all Men, Women, Children, from Adam, to the end of the World: must Stand before GOD. * Rev. 20.12. And give account of their Works, Words, Thoughts: all which God will bring into Judgement. And whet his glittering Sword (which is now made Bright, and Wrapped up for the Slaughter) † Ezek. 21.15. and fill it with the Blood of the Wicked. And heap Mischiefs upon them. And spend his Arrows upon them. * Deu. 32.23. And make them drunk with Blood. † Ver. 42. And shoot his great Hail, which he hath reserved for the Battle of that Great Day of GOD Almighty. * Job 38.23. When the Sun, and Moon, and Stars shall be Drakened. † Joel 3.15. And the Heavens pass away with a Great Noise, and the Elements melt with Fervent Heat: the Earth and the Works therein burnt up: * 2 Pet. 3.10. With a fire kindled in God's Anger which shall burn to the Lowest Hell. † Deu. 32.22. When God shall Roar like a Lion, and Rend the Caul of their Heart. * Ho. 13.8. And they Groan with the Groan of a Deadly Wounded Man † Ezek. 30.24. .] Alas! Who shall live when GOD doth This! * Nu. 24.23. Tell some of this Day, [OH take You no care for Me: every Tub must Stand on its own Bottom.] But how if it have no Bottom to stand on? [OH HO: we will do well enough.] What will ye do in the day of Visitation? † Isa. 10.3. It's a Scaring question. [If we cannot obtain mercy by Entreaty, nor victory by Fight, we will Flee for it.] To whom will ye Flee for Help? A fearful question. These are the men that must cry, Mountains fall on us, and hid us from the face of him that sitteth on the Throne: Who will close this Day with [Come ye Blessed] and [Go ye Cursed.] Then shall the King say unto them on his Right Hand, Come ye Blessed of My Father, inherit the Kingdom prepared for You from the Foundation of the World.] * Mat. 25.34. Then shall he say also unto them on the Left Hand, Depart from me ye Cursed, into Everlasting Fire prepared for the Devil and his Angels.] † Ver. 41. And these shall go away into Everlasting Punishment: but the Righteous into Life Eternal. * Ver. 46. Last. Doc. 20. Of Eterninity. Teach them to think upon Eternity.] Tell them that after this Final Sentence is Passed, viz, [Come ye Blessed] and [Go ye Cursed:] the Godly must dwell in Heaven, and the Wicked must dwell in Hell for Ever and Ever. The Eternity of GOD, hath neither Beginning nor End. The Eternity of Man, hath a Beginning, but NO End. This EVER, is as near its End at its Beginning, as EVER it will be. When the Wicked have been Howling in Hell, as many Thousand Years as the Number of the Stars of Heaven: and the Drops and Sands of the Sea: they are then NO nearer to the End of their Torment, than when it First Began.] Thus much for Instruction by Doctrine. ¶ But, Sir, you are not to Terminate in These Twenty Lessons. For I lay them not down to Limit you, but to Led you into the Scriptures, to Search for Twenty times so many More. Every word of God in the Blessed Bible hath something in it for the Use of Man. The words of Wicked. Men, and DEVILS, which God hath pleased to Record for our Profit. To discover the Pride, Wickedness, Madness, Folly, Enmity of the Wicked, and the Devil their Father: against GOD their Creator; a few of which I leave you to consider at leisure. (1) Words of the Wicked. Gen. 4.9. Ch. 11.4. Exo. 1.10. Ch. 5.2. Ch. 14.25. Ch. 15.9. Job 21.14. Ch. 22.17. Psal. 14.1. Ps. 83.4. Ps. 94. 7. Ps. 137.7. Isai. 10.13, 14. Dan. 3.15. Ch. 6.5, 20. Mat. 12.24. Ch. 27.40, 42, 43, 63, 64. Job. 10.20. Act. 28.4, 6.] (2) Words of the Devil. Gen. 3.1, 4, 5. Job 1.7, 9, 10, 11. Ch. 2.4, 5. Mat. 4.3, 6, 9 Ch. 8.29. Mar. 1.24. Luk. 8.28. Act. 19 15.] And the Proper Names of Persons (which many think not worth the nameing) are Profitable more ways than one. (1) To show that God fulfilled his Promise, of such a Numerous Seed, so incredible to Reason, when Abram and Sarai were both Dead. q d, See what a number of their names I have recorded in the Chronicles and other places, to testify the Truth of my Promise. (2) The Signification of the Proper Names of Persons, and Places; of both, take a few Instances. ¶ (1) Persons, Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earth, Red, Bloody] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be red.] Male and Female created he them, and called their Name Adam. † Gen. 5.2. To tell Proud man, what a Material, and Metal, man is made of.] Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rest] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To take rest.] He called his name Noah, saying, this Same shall Comfort us. * Gen. 5.29. Noah was a Preacher of Righteousness: it Signifies what a Stay, such shall be to a Tossed Church.] Abram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A High Father] Abraham, A Father of a multitude.] i e, A Public Precedent by his FAITH: for Jew and Gentile to follow for Justification. Believers are Honourable. They have a High Father Abram. And GOD is their Father who is Higher than the Highest.] Isaac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laughter] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To laugh.] Sarah said, God hath made me Laugh, so that all that hear will Laughed with me. † Gen 21.6. Isaac was the promised Son, but both Father and Mother must be Dead, before the Son is Born. N B. If God once Promise, if Never so great a Death fall in before the Performance; Never fear it. * Ver. 7. Who would have said to Abraham that Sarah should have given Children suck, for I (q d, OLD Sarah) have born him a Son in his OLD Age.] Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peaceable] † Mic. 5.5. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To complete Peace.] A Type of Christ the Great peacemaker, and our Peace.] * Eph. 2.19. Delilah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poverty, a consumer] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To draw out.] As Delilah to Samson, so Sin, Delilah, a beloved lust, will Impoverish, Consume, and Conquer, a Samson like Soul for Strength.] Ishi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My husband] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A husband,] Thou shalt call me Ishi.] Ho. 2.16. To show the Sweet Affection, and Near Relation of God, to a Christian truly betrothed to Christ.] Amos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A burden] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To load] The land is not able to bear all his words. † Am. 7.10. Thus is a faithful Prophet to the Profane.] Zerubabel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repugnant to, or a dispersion of confusion] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To scatter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confusion.] He was to lay the foundation, and to finish. God hath had his Zerubabels, Magistrates, and Ministers called Saviour's. Magistrates to save the Body, Ministers to save the Soul. These were but Instruments, and the best but a Type of Christ, THE Saviour: Alpha and Omega, of the Work of Redemption: Author, and Finisher, from the Foot, to the Head Stone, with Shouting, Grace grace to it. † Zech. 4.7. ¶ (2) Proper names of Places and Cities.] Babel, Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confusion,] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To confound.] Let us go down and there confound their language: * Gen. 11.7. So the Lord scattered them. Therefore is the name of it called Babel. †. They cry of Babylon, against Jerusalem, is, Raze, Raze it, even to the Foundation of it. But God will Confound all Babylon's Cries, and Consultations.] Rehoboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Room] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To enlarge.] Isaac called the well Rehoboth, for which the Philistines strove not, for Now (saith he) the Lord hath made Room for us. * Gen. 26.22. Considering how Contentious Philistines, and Heathens are, Christians should call Every quiet place, for Meeting, and Dwelling, Rehoboth] Bethel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of God] so Jacob called the Place where God appeared to him. † Gen. 28.17. So precious is God's appearance, that it makes the place to Spangle: and that place must have a memorable Title. And precious is the Humble Person, To whom God appears. [I dwell with him that is humble.] * Isa. 57.15. He is God's House; in what place soever he be, its Bethel.] Bochim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Weep] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To weep.] The people lift up their voice and wept. And they called the name of that place Bochim. † Jud. 2.4, 5. God will mark the place of Mourning and put the tears into his Bottle.] Anchor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trouble] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To trouble.] Anchor is a name Joshua gave to a Valley where they met with much Trouble. * Jos. 7.26. I will allure her and bring her into the wilderness, and speak Comfortably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon her Heart. † Ho. 2.14. N B. If God do bring into the Wilderness, that leads to the land of Canaan: he will bring Safe Out to the Desired Haven. And turn Sorrow into Joy, yea give Joy in Sorrow, and Life at the Point of Death, at the Dead Sea. For saith God, I will give her the Valley of Anchor for a Door of Hope, and she shall sing THERE.] * Hos. 2.15. Capernaum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A field of Repentance] i e, where the Seed of it is Sown, and not Received. Upon which account Christ does utter that Dreadful Thunder: Thou Capernaum which art exalted to Heaven, shalt be brought down to Hell.] † Mat. 11.23. Bethesda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The house of Mercy] of effusion, i e, Pouring forth plentifully.] It's the name of a Pool at Jerusalem which cured Any Disease whatever. † Job. 5.2. A type of Christ, who hath for Every Disease an Infallible Remedy: and calls the Sick to come, and buy All without Mony. ¶ I will add no more of these Instances, left I Weary you. But again I desire you to Search the Scriptures: which to do, one had need outlive the Days of Methuselah. Tertullian hath this Expression. Adoro plentitudinem Scripturarum: I adore the fullness of the Scriptures.] Let me say, There is a Mountain of Sense, in a Sentence of Scripture. Into which let not the Lest refuse to Look: for the Lamb may Wade, though the Elephant Swim. Learn your Lambs to wade into the Scriptures, by a Daily course of Reading Chapters And by a Custom of ask you Scriptural Questions. When your Children shall ask in time to come, Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To morrow, What means these Stones? Then ye shall Answer them: * Jos. 4.6. and with a Blessing God will Answer both. ¶ To all which Instruction by Doctrine, I add this Exhortation. Take your Children with you to hear Sermons. Stick not at a little trouble: but, bring thy Sons in Arms, and thy Daughters upon Shoulders. † Isa. 49.22. Simile And what you hear preached, Improve for their Profit. As from a Garden, Orchard, Banquet, Parents bring home Flowers, Cherries, Biscuits for their children's Bodies: So do you from Sermons (in Spirituals) for your children's Souls. And as a Compassionate Parent will give a Part to a Child that stands By, having no Parent present to Pity it: So I pray do You; to Any Child as you have Opportunity. But especially to Those under your Roof, Care, and Conduct: whose Parents are Absent, out of the World, or at a Distance. Give them even the Same Instruction with your Own. And let not Such a One be as a Sheep that NO Man takes up. * Isa. 13.14. Caution. And do not Deceive yourself by thinking you are only Drawn to this Duty, or deed of Charity by my Desire: but See yourself Solemnly Bound to it by Christ's Command. As ye would that men should do to You, do you Even So to them. † Mat. 7.12 Thou shalt love thy Neighbour as thyself. * Ch. 22.39. Dread to be like the Dragon which saith, My River is My Own, I have made it for Myself. † Ezek. 29. Fath. I Pray God I may practise this Advice! and Learn my Children these Lessons, and do my Part to Others. Min. I Pray so too, or better you had Never heard them. He that knows his Master's Will and does it not, shall be beaten with many stripes. N B. My words which I commanded did they not take Hold of your Fathers. * Zec. 1.6. In Gods Command incumbent upon you for Education of Children, there is a Preceptive Part, and a Penal Part. If you take not Hold of the Preceptive Part to Do it: the Penal Part will take Hold of you, to Undo you. Fath. God's Command is almost forgotten by Me. And I perceive, some Professing Parents carry it, as if they had Quite forgotten God's Command. Min. How if God should quite forget Them, or Theirs? Fath. They hope he will not do So. Min. Let them take heed of Vain hopes, And hear what God will speak in such case. Jehovah. Seeing thou hast forgotten the Law of thy God, I will also forget thy Children † Ho. 4.6. . Min. What think you by this? Is it a light thing to forget the Law of God? Shortly in some Peril or other the Child of such a Parent may as Certainly, and Suddenly Perish, as if God had Quite forgot to preserve it. Jehovah. I will make it as the mourning of an Only Son, and the end thereof as a Bitter Day * Am. 8.10. Fath. The Lord have mercy on me, and mine! Let me hear how I am to Instruct my Children by Example. Min. You shall. (2) By Example. The Word [Example] is from Exemplum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Pattern, a Copy, an Example] for one to follow. Look that thou make them after their Pattern † Exo. 25.40. . Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pattern] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To build] Good Example, added to Good Doctrine, builds upon a Good Foundation. He shall write him a Copy * Deu. 17.18. . Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Copy or Example] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To repeat.] Good Example must be Frequent. I have given you an Example † Joh. 13.15. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Example] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To show] q d. Let men See your Good Works * Mat. 5.16. Example by good Works. . As Good Doctrine must be Audible: So Good Example, must be Visible. Good Doctrine, and Good Example, must be Both linked together as Unseparable. If Doctrine be Good, and Example Bad: you Do and Undo, and do Nothing, except what is Worse than Nothing. As the foolish woman plucks down her House with her Hands † Pro. 14.1. , So will you with Bad Deeds, pull down what you set up with Good Words. The Moral of that Fable of the crooked Crab is to our purpose, viz, The Crab. The Old said to the Young, Go forward] The Young said to the Old, Show me the way then] The Old went Backward, and Side long: The Young followed, saying, See Mother, I go Just as you do.] By Reason of your children's Corruptions, they will Sooner follow your Bad Example, than your Good Doctrine. Let parents Do, or Say be Bad, their posterity Will approve them, Heb, they will delight in their mouth * Psal. 49.13. . N B. The Snuffers to Clear, or Mend the Light in the Tabernacle, were of Pure Gold † Exo. 37.23. . So must your Life be, a Holy, Godly, Golden Life: if you will Mend the Life of others. With what Indignation does Christ speak to them that will mend Others: and will not mend Themselves! THOU Hypocrite, first cast the beam out of thine Own Eye * Mat. 7.5. This following is a Fearful Reflection out of the Mouth of the Almighty. Thou which teachest Another, teachest thou not thyself? Thou that preachest a man should not Steal, dost THOU Steal † Ro. 2.21. ? Thou that sayest a man should not Commit Adultery, dost THOU Commit Adultery? What will God say of such a man! Why is not here some Black Brand put upon this Person? No, [This is that King Ahaz * 2 Chr. 28.22. A fearful favour. .] Why not that Wicked King Ahaz? NO, that is too great a Favour for him: then he goes among the Herd (of swine) and hath a great many Fellows. [O Generation † Jer. 2.31. .] Why not of Vipers? for God bids the Heavens be astonished at their Sins. NO, that is too Little: and God seems to be at a Loss for a Title, or a Brand, Black enough for Such Sinners. ¶ By good words. Let Good Example be both in Works, and Words.] Some, when they have given Good Doctrine by Words, give Bad Example by Words, viz, by Idle, Unprofitable Prattle. And by Backbiting, and Clamouring against Christians, in their children's hearing. When Parents Tongues are set on Fire of Hell, A pastime for Satan. than they make a Pleassant Ditty for the Devil, i e, To hear, and see them Sow the Seeds of Indignation, (against Professors, and Religion at once) into the Hearts of their Own Children. A wholesome Tongue is a tree of Life * Pro. 15.4. , but some Parent's Tongues will be their children's DEATH. Fath. That is Very Sad indeed. But are there not some Considerable Circumstances, belonging to this Substantial Work of Education of Children? Min. Yes, Very Considerable. The Circumstances of an Action are usually these seven, Thus Versified [Quis? quid? quibus? ubi, cur? quomodo? quando?] The Person, who.] The Thing, what.] The Means, by which.] The Time, when.] The Place, where.] The Manner, how.] The End, to which.] As to this Action of Education of Children, Here is, First. The Person, Acting.] viz, Circum. 1. The Parent, who hath Begot, or brought Forth: for a Saviour, or a Destroyer. Who is under God's Solemn Charge: of which he must give Account to GOD. And without whom, the Child had Never been Miserable: neither Here, nor in Hell. Second. The Thing, Acted.] viz, Circum. 2. The Education of the Child. Third. The Means, Circum. 3. by Which] the Child is Educated, viz, [Instruction] by [doctrine] and [Example] Passed: and by [Correction] to Come. Fourth. The Time, When. Circum. 4. ] (1) The Time of Life. Begin in the Morning of this Day, i e, as soon as Ever a child is Capable of any instruction. Mane, Early] is God's Adverb, and Hodie, To day.] But, Mane, Stay, Defer till to Morrow] is the Devil's Verb Imperative. But, NOW is a Monosyllable, that will puzzle a Philosopher to divide. Begin Betime. The sooner the Safer, and the Easier. A Child is not hardened in Sin, and settled on Sands, as a Man is. N B. Sin and Self, are the Principles, and Ends of All carnal men's Actions. If one be a long time Rooted, and Settled in Sin, he is as hardly changed as the Ethiopians Skin, or Leopard's Spots † Jer. 13.23. : and So if one be long Settled on the Sands. OH this same Religious Self! Self, Adorned with Duties, Excellent Painted Performances! A Self righteous Rock, that hath been building twenty or thirty years! To pull all Down, to Raze it, to cast it Away as a Menstruous Cloth, and say unto it, Get thee Hence * Isa. 30.22. : this goes against the Hair. To deny Sinful Self, and Religious Self, of So long standing: are Mighty Works. Once more I must say, Begin Betime. Your Lads seem to be seven, or eight years Old. You should have begun five or six years Ago. N B. From a Child, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From an Infant thou hast Known the Holy Scriptures † 2 Tim. 3.15. . N B. Parents Expressions, make Impressions, upon children's Memories, e g, A Godly Woman being often in Trouble, did for her comfort, usually use these words, [The Lord liveth * Psal. 18.46. ] At length she Sat Silent as one Swallowed up in Sorrow; A Pretty speech. which her child observing, Said, [Mother, is God Dead now?] And this Shamed her out of her Sorrow. This Instance shows, the Aptness of Children to remember what they hear from their Parents: and, the Usefulnesse of Children to their Parents, if Well Educated. Out of the mouth of Babes and Sucklings hast thou ordained Strength, to Still her Enemy † Psal. 8.2. . By this Child's Words, it seems Satan was Stilled from his busy buffeting of the Child's Mother. ¶ (2) The Time of Day. [When] thou sittest in thy house, [When] thou walkest by the way, [When] thou liest down, [When] thou risest up * Deu. 6.7. . Take Any opportunity: any Seasonable Time; and some Unseasonable. Be instant, In season, Out of season † 2 Tim. 4.2. . Writ Apelles Posy, upon your Posts, viz, [Let No Day pass without a Line.] Draw One Line a day at Least. Do Duty Daily. Fift. The Place, Where.] When, Circum. 5. expresses [' Time] and implies [Place] q d, [Where] thou sittest] viz, To Work, To Rest, To Eat. (1) To Work] Talk of Gods Work. Men can talk of the World at their Work. (2) To Rest] Talk of Eternal Rest, and Eternal Wrath. Men can talk of the World when they are Weary. (3) To Eat] Talk of the Bread of Life. Turn Temporal Mercies into Spiritual Discourses. Let Eternity be your Table-Talk. This leads me to testify against the Vain Table-Talk, of Profane and Professing People: which profits not, Soul, Body, Man, Woman, or Child: yet as Common as the Day. And which (if a Stranger be at Table) consists much of a Company of such common Silly Compliments, as I am ashamed to name, viz, Pray eat. Table trash. You are very welcome. I am Sorry I am no better provided. I doubt I did not cut well. Pray pick a bit where you like. You do not think yourself welcome. And Finally, I see I have but troubled you to sit down.] At which Trash I wonder people do not Blush, and with Shame sweep it out at Door, as Dirt. It's Sad to consider what Superfluity of Vanity, flows from the Mouths of Professors. And it's a Marvel men have not Worded away All their Mercies. N B. Moses Table talk. Moses had a Great Stranger at His Table: and with him Aaron and all the Elders of Israel: and, they came to eat bread before GOD * Exo. 18.12. . As in his Presence, with Reverence to feed with Fear, lest their Table be made a Snare. To feed without Fear, is Fearful. Such are called Clouds without Water, Trees without Fruit, Twice Dead, to whom is reserved the Blackness of Darkness for Ever † Judas 12, 13. Jesus table talk. . See some of Jesus Christ's Table-Talk, who saith to YOU, Learn of ME. Mat. 9.10, 11, 12, 13. Lu. 7.36, 40, to 50. Ch. 11.37, to 51. Ch. 14.7, to 25. Ch. 15.4, to 32. Ch. 22.14. to 39 But let us see where we are [Where] thou walkest by the Way.] Talk of the Way to Heaven, and Hell. Walk is frequently full of Empty, Vain Talk: let your Walk be full of Virtuous Talk. [Where] thou liest Down] i e, in Bed, an Emblem of the Grave. In which Bed a man is as Buried Alive, above ground, all but the Head. And that is an Emblem of Christ, the Christians Head, Emblem who keeps out of the Grave while his Body (the Church) is buried: Death hath No more dominion over Him * Ro. 6.9. . [Where] thou risest Up] i e, out of thy Bed in the Morning, an Emblem of the Resurrection of the Body out of the Grave: by virtue of Christ's Resurrection, and Life. By Reason of the Head being kept out of the Bed while the Body Sleeps, the Body Rises in the Morning (for if the Head was buried in Bed as the Body is, the whole would be Smothered and Dead) So by virtue of Christ the Head, who is Above ground, above Death, Alive, THE Resurrection, and Life: shall Saints be Raised out of their Sleep. I instance these Emblems to show you how Lying Down, and Rising Up, does minister occasion of Talking to your Children. Sixt. The Manner, How. Circum. 6. ] (1) Speak Plainly.] In all Points, Study the most Plain Expression, and Explication of Words imaginable. What I speak not so Plain to you, I leave with you to Explain to them. I speak to a Man, you to Children. Simile That Key which will most easily open the Door (though made of Iron or Wood) is to be used rather than a Key of Gold that will not open it. So such Plain Wooden Words, which do open Truths: rather than Fine Words, which like Paint on a Window, that lets not In, but keeps Out the Light. I have heard a Man (a Teacher of Men) speak to a Child in such a Pathetical, Rhetorical, Mystical Strain: without Consideration of Condescension to the Child's Understanding: that I have Utterly abhorred it. And had much rather Such had sat Silent, though it was to my Own, which I Much Desire should hear the Words, by which they may be SAVED. ¶ (2) Talk Enticeingly,] speak Pleasantly, Alluringly, Affably, Kindly, Winningly. Deliver things in words of Down. Speak Roses, and Honey into their Hearts. Let your lips drop as an honey comb. e g. [Come my Sweet Child: Thou must not do SO, That is SIN: SATAN'S Service. He would have thee to Hell: to pay thee with Eternal Pain. But do Thus: This is GOD'S Service. Love GOD, Serve Him, Fear Him, and it will be well with Thee for Ever. I do SO love thee, I Long to have thee Saved: I cannot Endure thou shouldst be Damned. Be Ruled without the Rod: it grieves me to whip thee, etc.] Thus Win them by working on the Will. You know the Phrase [John is a good Boy, when Will is at Home:] an Up-hill way, is a Downhill way to a Willing Mind. Let the Law of Kindness be in your Tongue, and your Children will arise up, and Call you Blessed † Pro. 31.26, 28. . ¶ (3) Talk frequently.] Thou sahlt teach them Diligently to thy Children, Heb, thou shalt Whet them to thy children * Deu. 6.7. . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To whet,] hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To repeat] which signifies, the Word Cuts, and Pierces, by Frequent Repition. An Edge-Tool is Whet, by many Motions, and Rubs upon the Whetstone: and the Stone made Bright thereby: So is the Word Sharpened, Simile. and the Heart Brightened, and Quickened, by Frequent Repition. But this requires Discretion, i e, so to whet as to set an Edge On, and not whet it Off again: in which work, wisdom is profitable to direct † Ecl. 10.10. . She openeth her mouth with Wisdom, and in her tongue is the Law of Kindness * Pro. 31.26. . A law hath Force, and Power to prevail: So words spoken with Wisdom. The words of the Wise are as Goads † Ecl. 12.11. , they will Prick: and as Nails fastened, then is a Word well Driven, when it Nails the Heart to God. Do not Do, and Undo, as you will if you Overdo. Children must not be over-Driven. Let my Lord pass over before, and I will lead on Softly, as the Children be able to endure * Gen. 33.14. . Then shall the Lambs feed after their Manner † Isa. 5.17. . N B. Children well educated, have Two Titles in the Bible to teach Parents the Necessity of Frequent Instruction, with Discretion (1) [Arrows * Psal. 127.4. .] Will a Knotty Crooked Stick be made a Strait Arrow with ease, without Work, and Art? (2) Polished Stones † Psa. 144.12. .] Will Rough, Rocky, Cragged Stones, become Smooth Polished Stones, sit for a Prince's Palace, without Pains and Skill in Paring and Hewing? No, nor (some) With it neither, who after Hewn, are Slain, as fit for nothing but Slaughter * Ho. 6.5. . It's sad when the sword comes to contemn the Rod † Ezrk. 22.13. . The Rod is to Convert, and Save. The Sword to Kill, and Damn. When the sword does its Work, it contemns the Rod, because that did not Do its Work. But Frequent Instructions, are Frequently Effectual. The waters wear the Stones * Job 14.19. . How so? If a Flood fall on a Flint at Once, it wears it not: but its falling by a Drop at once, Does it. Gutta cavat lapidem, The soft drop hollows the hard Stone,] i e, by falling from the Eaves of an House off the End of a Straw. Thus words Frequently falling from Parent's Mouths, upon children's Hearts. Small Acts continued, will produce Great Effects. Seventh. Circum. 7. The End, to Which Children are Educated.] viz, That Children may be Converted, and Saved, Soul and Body: from Hell, to Heaven. That Parents may be Satisfied, and Comforted in them, in Life and Death. That God may be Served, and Glorified by them. And, They Glorified with GOD, for Evermore. So much of the Circumstances of Education. Fath. If my Children be willing to hear and learn Instruction, how shall I Carry it to them? Min. If your Children deserve Praise, Pray let them have it: i e, So much as will encourage them to Be, and Do better. Not too Much I pray. Praise may soon Spoil. Caution. As the fining pot for Silver, and the furnace for Gold, so is a man to his Praise † Pro. 27.21. , i e, so is a man's Praise to Him.] The fining pot and furnace, Try the silver, and Gold, Simile and discover the Dross: so a man's Praise will Try what metal he is made of: it will discover his dross, i e, Pride, Vanity, Levity. A man can neither be too Worthy, nor too Wary of Praise. Fath. How if All the good Instruction I can give them, hath No good Operation upon them. Min. If Words will not Work, try what Tears will do. Go King Edward's way to Work, viz, K. Edw. the 6th. When he could not prevail against Cranmer, and Ridley with Arguments, he Wept: he fell a Crying, and then they were overcome. Tears are Crying Words, Crying Words heard as High as Heaven: the Lord hath heard the voice of my Weeping * Psal. 6.8. . Tears have Piercing Tongues. One would think the Tears of a Father, should break a Heart of Flint. Fath. How if Crying Words will not work on the Hearts of my Children? Min. Then try what Dying Words will do, when That Day Comes. Dying Words Leave Dying Words behind you, to work when You are Dead. Dying Words may be Living Words, by which you may speak when Dead, as Abel Did † Heb. 11.4 . Gather your Children about you Deathbed, as Jacob did. Jacob called unto his Sons, and said, Gather yourselves and hear ye sons of Jacob, and hearken to Israel your Father * Gen, 49.1. . q d, Come my Dear Children, Hear the words of your Dying Father. But, Do not defer any one Days Duty, till your Dying Day. A Dying Days work is a Great Days work of itself, without any work that lays Behind. It's the Greatest Days work of All the Days of a man's Life. Die, a little word, a great work. The Word [Die] is but Small, but the Work [Die] is Great. Besides, should you defer your Duty till you come to Die, your Children will think you want Sleep, and and are Lightheaded, (your talk being unusual, and strange) and so will not regard your words. Do your Duty Daily while you Live, that when you come to Die, you may say to your Children, as Mr. Bolton said to his when he was Dying, viz, None of you will Dare to meet me out of Christ, in the Judgement Day. Now; let us come to the Second General Head, viz, [Correction] But— Do you not See? One of your Sons hath given us the Slip. Pray Recall him quickly. Fath. HO Sirrah! Whither go You? Come again quick, I charge you. Come not near that Coach there. You Jackanapes, will you Offer it. I would fain see that; Ay, Do, I would you Durst. Min. OH Good Lord have merey on these Poor Children! Parent corrected. What words are here from a Father, to a Child. [Sirrah, Jackanapes] Atat! Papae! Apage! OH! Alas, Out upon it [I would fain see that, Do, I would you Durst] What is the Child's Disobedience, desirable to the Father? Consequently, the Child's Damnation in Hell is desirable. Under the Law the disobedient Child was stoned to Death: under the Gospel is Damned to Hell. Now I come to Direct you to Correct your Children: it appears you need Correction yourself. Fath. Why does he Anger me then? I use to speak so in my Anger: I cannot Help it: I mean him no Hurt. Min. Why does he Anger me] I thought I had been Speaking to a Man all this while, Because your Son is a Child, You will be So too. Because He anger's You: You will anger GOD. [I use to speak so] OH How do you Accuse yourself by this Excuse! By this Reply, when a man is Accused of a Sin, he Accuses himself of a Thousand more, to clear One: and all that Aggravates that One. If I should ask such a man [Friend why do you Swear?] I am used to it, I cannot Help it, it's an old Custom from my Cradle.] This Excuse is God's Great Charge: This hath been thy Manner from thy Youth † Jer. 22.21. Sad Security. . And will a man clear himself with This? Will he defend his Neck with the Edge of the Axe? Save himself from being Drowned by leaping into the Sea? From being Damned, by leaping Headlong into Hell? When God (on his Throne) brings this man to the Bar, q d, [Come Sinner, Thou hast broken my Law, what Reason caused thou render why I should not Rend thee in Pieces?] Lord I Used to do So.] What will this man mock God to his Face? when Mighty Men cry Mountains fall on us, and hid us from his Face.] But why do I talk to you? for [you cannot help it.] If you cannot, you are under the Power of Sin: that is a Sad Case. But some Cannot, because they (Care not, or) Will not. A carnal man Cannot, Believe, Repent: these are the Supernatural Gifts of God. But a carnal man Can Forbear, many Sins, if he Will. e g, Suppose, he that is Drunk must pay a Hundred pound, or his Head. He that Swareth an Oath: Peril produces power. Ten Pound or have his Tongue cut out. And this by a Law, the Penalty of which there is No Possibility of escaping. Then men's Power to pass by an Alehouse, and By't in their Oaths, would appear. They that Cannot go in the Way of heaven, because they Will not: Shall not go into the Joy of heaven, because GOD Will not. When he that carnally cries [I Sin, I Cannot Help it,] shall cry [LORD, Lord, Heaven GATE is Shut, I cannot Enter:] then (in effect) will God reply [I Cannot Help it] I Must be Just.] Now in saying you Cannot help it, when you Can: instead of Repentance for Sin, you add Sin to Sin: for this God adds Woe to Wo. To cover Sin with Sin, is a Sad covering for Sin: for which God covers Sorrow with Sorrow, by adding Sorrow to Sorrow. By this Plea, you think to Palliate, and Lessen sin: That is the way to wash the Devil's Face, but you make it Never the Whiter. By this pretended Infirmity, you expect the Benefit of Immunity: but, He that covereth his Sins shall not Prosper † Pro. 28.13. : but Perish. A young man in the Tavern, seeing Diogenes, fled farther In, to be out of his Sight. Nay, said Diogenes, the farther thou fleest In, the more thou art In the Tavern.] And be sure your sin will find you Out * Nu. 32.23. . [You mean your children no hurt] Suppose you were Sick of the Plague, and should go among your Children and breath into their Mouths: and I should cry out, OH Mad Man, what do you Mean! Will you reply [I mean not Hurt. Fath. I confess its very bad for Parents to use such words to Children. I did not think there had been so much evil in such words as now I see there is. I accept of Reproof for them. Now having Corected me for my Carnal language: I Pray proceed to the Second Head, viz, Correction for my Children, and Direct Me to correct Them. Min. I will so. Correction The word [Correction] comes of the Latin Correctio, of Corrigo, To make strait] of Rego To rule] as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because Children are Crooked, and Unruly, i e, they do not accord in Heart and Life, with the Strait Line, and Rule, of God's Word. Fath. What am I to Correct my children For? Min. For what God Corrects His children. GOD corrects Man for Iniquity, and Man must correct Children for the Same. Fath. How am I to Correct my Children. Min. Correction is twofold, viz, [Verbal] and [Verberal,] i e, with the [Word] and with the [Rod.] Fath. How with the Word? Min. You must Rebuke, Reprove, and Chide your Children, for their Faults. Fath. I had need have some Direction in so Doing. Min. In this General Head, (1) Correction with Word. viz, [Correction] both with [Word] and [Rod] I shall omit that sevenfold order of Circumstance, used under the First General Head. And the Sum of So many of them as are to our Purpoe: I shall Digest into a Rank of Directions. ¶ 1) Do it Timely, Direct. 1. while Tender.] Take a twig of a years growth, Simile. and you may bend it which way you Will: and straighten its crookedness at Ease. But let it grow crooked many Years, and it will Break before it will Bend. But you can neither bend it, nor Break it. Parents from Children, must their Vice's Weed: As they spring Up, before they run to Seed. ¶ 2) Do it Secretly, Direct. 2. and Sweetly.] Pills of Reproof for Children, are to be given Secretly: and in Sugar, or Honey, Gilded over with Gentleness. Some Parent's Rebukes, are like Fools Bolts: Simile. [Soon Shot:] Bolted out in Any body's presence, Read to the child's Discouragement † Col. 3.21. , Grief, and Disgrace. And if a parent takes away a child's Good Name, what hath it Left to Lose? ¶ 3) Do it Proportionably, Direct. 3. to the Fault.] Reprove for Small Faults, with Soft Words. As Mary when she supposed her Child was in Fault! Son, Why hast thou thus dealt with us? behold, thy Father and I have Sought thee Sorrowing * Lu. 2.48. . To Cauterize, and Cut a small swelling, which a little Soft, Sweet Ointment will Assuage: is Vanity, and Cruelty. There is that speaks like the piercings of a Sword: but the tongue of the wise is health † Prov. 12.18. . ¶ 4) Do it sometime more Pathetically, Direct. 4. as you see Cause.] e g, What, my SON! and what, the Son of my WOMB! * Pro. 31.2. and give thy strength to Women, and Wine.] So you, What my SON! and Curse, Lie, Steal. My SON! and a Swearer, a Sabbath-breaker, a Gamester, a Foolish Jester. If a man sin against the Lord, WHO shall entreat for him † 1 Sam. 2.25. . If thou for sake him He will cast thee Off for EVER * 1 Chro. 28.9. . ¶ 5) Do it sometime more Piercingly. Direct. 5. Accompany Sharp Words with a Cutting Countenance. Eli reproved his Sons for their Great Sins, with Solemn Words, but not with Sharp Looks, Heb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He frowned not on them † 1 Sam. 3.13. . He beware too Smooth a Brow, for the work of Reproof, for Such Sins. The Heb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to look Dark, frown and wrinkle, as when the moisture is gone.] In great grief the blood returns to the Heart for its relief, and that makes the Face Pale as Death. Eli wanted a suitable Sense of his Son's Sin, to Sad, and Horrifie his Heart, and make his Face look dark as Death on them, when their Death lay at Door. What then? I will Judge his house for Ever for the iniquity which He knoweth: because his Sons made themselves vile, and he restrained them not, Heb, frowned not on them. ¶ 6) Do it Scripturally.] 6 Direct. Oppose their Sin against GOD, with God's Word, against their Sin. Oppose them with God's Commands, which are contrary to their Sin: by which their Sin is Forbid. And with the Threats of God's Judgements against Such Sin, as they are Guilty of. God's Word is called the Sword of the Spirit * Eph. 6.17. . Handle it Well toward the Spirits of your Children. And then the Word of Correction, may be a Sword to Kill their Corruption. Thus far of Corection, with the [Word.] Fath. How am I to Correct my Children with the Rod? Min. First let me give you some Scriptural Account of the word [Rod:] Rod fourfold. In doing of which I shall take notice of a fourfold Rod. ¶ (1) A Civil Rod] in the hand of the Magistrate:] e g, Moses Rod. It was called the Rod of God † Ex. 4.20. . And it may be called a Miraculous Rod: by it Waters were turned into Blood * Ch. 7.20. . Dust turned into Lice † Ch. 8.16. . Thunder and Hail fetched from Heaven * Ch. 9.23. . Locusts brought, such as Never the like before nor since † Ch. 10.14 . The Red Sea divided. The Rock made to run Water * Nu. 20.10 . And yet this was but the Staff, with which Moses had kept Jethroes Flock † Exo. 3.1. Ch. 4.2. : now set apart for other Service. And when Kingly Government was set up, God took David (with his Sheep-Staff) from following the Sheep, to Feed, and rule Israel * Psal. 78.70. . And Kings did formerly use such Staves as grew out of the Ground: but afterward for their Glory, they were made of Gold: The King held out the Golden Sceptre to Esther † Est. 5.2. . The Heb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sherbet, Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sceptron: Hence the word Sceptre: The Sceptre shall not departed from Judah * Gen. 49.10. . Here the Heb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shebet: this word is frequently translated [Rod:] Sceptre or Rod it signifies Rule. It hath been the custom of a Person in Authority, to have a Staff or Rod in his hand as a sign of Dignity. It was a custom to carry a Rod before a Roman Ruler. Some such custom is to this Day in use [as with our Lord Major) to carry a Sceptre, Sword, or Mace, as a Token of Authority. This Civil Rod was Uncivilly used, and Horribly abused, when (with it) the Jews smote Jesus the Judge of Israel upon the Cheek † Mic. 5.1. for which the Sceptre departed from Judah. Felix quem faciunt aliena pericula cautum. ¶ (2) An Ecclesiastical Rod] in the hand of the Minister.] Saith Paul to Christ's Church at Corinth, Shall I come unto you with a Rod † 1 Cor. 4.21. ? viz, To rebuke the proud Spirits of such as were puffed up: with such Reproofs, and Censures, as the Case of the Offender called for. ¶ (3) A Divine Rod] in the hand of God.] This signifies God's Sovereignty over All, to Rule as he please: the Godly in Mercy, the Wicked in Judgement. God would Rule the Godly by his Word. As he Saves by the Grace of the Gospel, he would Rule by the Government of the Gospel: i e, his Holy Laws. But if the Word will not Rule, the Rod shall. If for our Rule we would make More use of God's Word: God would make Less use of his Rod. God's Rod with which he whips his children for Sin (many times) is Men: I will be his Father and be shall be my Son: if he commit iniquity, I will chasten him with the Rod of Men * 2 Sam. 7. . Solomon sinned, And the Lord stirred up an adversary, Hadad † 1 King. 11.14. . And God stirred him up another adversary, Rezon * Ver. 23. . And Jeroboam lift up his hand against the King † Ver. 26. . Thus God gathers a Rod, Ties these twigs together, Whips his Son, Does his work upon Mount Zion: Then throws the Assyrian, the Rod of his Anger into the Fire * Isa. 10.5, 12. . And Sickness is God's Rod: Hear the Rod, and him that hath appointed it † Mic. 6.9. I will make thee sick in smiting thee, because of thy sins * Ver. 13. . The wicked are spared, The Rod of God is not upon them † Job 21.9. : but when it comes it is to Ruin them: Thou shalt break them with a Rod of Iron * Psal. 2.9. N B, If the Godly be not Ruled by the Word, they shall be Ruled by the Rod: God will Rule or Ruin. but if the Wicked be not Ruled by the Word, they shall be Ruined by the Rod or by the Sword. ¶ (4) A Paternal Rod] in the hand of the Father:] with which he is to Rule the Child, when the Word will not Do. The Parent's Rod may bare all the Former Titles. [A Civil Rod] as it respects the Faners toward Men. [An Ecclesiastical Rod] as it respects the Child's Obedience to God. [A Divine Rod] as it is by the Divine Appointment of God. Now N B, In all these, the Original Word signifies a Staff, to Stay or Lean upon. e g, (1) The Civil Rod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matteh, A Staff † Exo. 4.20. . (2) The Ecclesiastical Rod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 Cor. 4. 21. ] Provide no Staff, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Mat. 10.10. .] Jacob worshipped leaning upon the top of his Staff, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Heb. 11.21. .] In these 3 Texts the Greek word is the same. (3) The Divine Rod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matteh Baculus, A staff † Mic. 6.9. . (4) The Father's Rod for the Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shebet, A staff to Stay upon * Pro. 23.14. . Faith. What are we to learn by this? Min. The Parallel of the Rod and Staff.] If a Staff be laid By, it's no Stay: but if it be Handled, and well Used, it's a good Stay to the Body. So (1) If the Magistrate handle his [Rod] i e, So officiate as to perfom his part Well: So act as to exercise a Good Conscience: it will be a Good Stay to his Mind. In that Rebellion of Korah against Moses the great Magistrate which made his Body fall Flat * Num. 16.4. , what supported his Spirit? I have not taken One Ass from them, nor hurt One of them † ver. 15. (2) The Apostles were pressed out of Measure, above Strength, despaired of Life * 2 Cor. 1.8. : what was their Stay? Our rejoicing is This, the Testimony of our Conscience † ver. 12. . (3) If God's Rod hang at our Back,] If we believe it's in Love, if we take it in the hand of Faith for a token of Eternal Love, if we Thus handle it, it's to us a Staff: Thy Rod and thy Staff, they comfort me * Psal. 23.4. . David was in a Fearless, Faithful frame: and then though in the valley of the shadow of Death, he would fear no Evil. God's Rod is sometimes Terrible: as Moses Rod when turned to a Serpent. Simile Fear makes him Flee from it † Ex. 4.3. . But when he handled it in Faith and Obedience, it ceased to be a Serpent to Slay him, and became a Rod to Stay him. (4) The Father's Rod] If he use it Well it will be his Staff: Correct thy Son and he shall give thee Rest * Pro. 29.17. . If the Rod be So used as to fetch Folly out of the child's Heart, and make it Wise, what then? My Son, if thine Heart be Wise, my Heart shall rejoice, even mine * Pro. 23.15. . Thus if Good Success. But if No good success, yet if the Parent perform his Part, it will be his Stay, though the Child falls Down into Hell Fire. Fath. Now give me some Direction in this Rod Correction. Min. I will so. 1 Direct. for Rod Correction The first Direction shall be by way of Caution, with respect to the Original Signification of the word Rod, viz, A Staff. Hence you are in NO wise to imagine that you may beat a Child with a Staff, as if you were to beat a Bull or a Bear: in so doing the Child may reply as the Philistine to David, Am I a Dog? NO, but with a Rodof small Twigs, or such like, which will Smart, but not Hurt. ¶ 2) Do it Timely] Chasten thy son while there is hope * Pro. 19.18. q d, 2 Direct. There will be No hope if hardened by long neglect. So heart hardening is Sin, that some Children under the Rod have replied to their Parent's [Ay, Kill me if you will, I will Never yield.] children's corruptions are the Cords, by which Satan binds them to the Stake to be Burned: and draws them down to hell to be Damned. If you will cut these Cords do it Early, and you do it Easily. But while you neglect your Duty, Behold a Double Misery: viz, Satan is both Softening your children's Hears for his own Suggestions; and Hardening them against your Instruction, and Correction. So that the Heart will be as Soft Wax to Satan's Temptation, to receive the Lest Impresson: and as a Hard Flint to GOD'S Word a Man's Rod. Past Cure. Till at length it may be to as much Purpose to correct a Child, as to whip a Post, or a Wild Beast. ¶ 3) Do it Tenderly, 3 Direct. Lovingly, Pitifully, Patiently:] Not Passionately, Wrathfully, or Angrily. It was a Sweet Saying of Plato to his provoking Scholar: Parent learn of Plato. [I could find in my heart to Beat thee, but that I am Angry with thee Parents put Children to pain for Satan's pleasure. ]. Some parents will not correct their Children, till Provocation hath put them into a Passion. He that is moved by Passion to Correction, obeyeth not GOD, but the DEVIL, and Passion: and God will not Bless, but Curse such correction. N B, God corrects His Children in Love: to learn you to correct Your Children in Love. Make it manifest to your children's Consciences, and Capacities, that you correct them in Obedience to GOD, and in Love to their Souls: and the it's like to have Good Success. ¶ 4) Do it Secretly. 4 Direct. Put not a poor Child to Public Shame. Let not a child be Corrected, as if a man was to be Executed, i e, upon a Stage: but have it into the House of Correction, i e, some close Corner, or Chamber. If your children's Faults are offensive to your Neighbours, or Public: it's convenient to let them Know of Correction, for good Example Sake: and lest they think you Wink at Wickedness. ¶ 5) Do it Unanimously. 5 Direct. ] Let Father and Mother remember, the Insitution, Conjunction, Injunction of God, for their Union from the Beginning: They shall be One † Gen. 2.24. . Did he not make One? and wherefore One? to seek a Godly Seed, Heb, a seed of God * Mal. 2.15. . God is speaking against Unlawful Marriage, and Disunion in Life. N B, Marriage according to God's Institution, accompanied with a Godly Conversation, and Union in the Education of Children: is an Excellent way of Good Success in seeking a Godly Seed. But if Disunited in this Deed, if there be a Disunion in Correction, the Faulty Child flees from one, to the other, for Shelter. And thinks the Child, of the next evil Act [I will Venture, for my Mother will save me from my Fathers Rod.] This Hardens, and Spoils: and makes a child Love one, and Hate the other: and love that parent Most, that Lest deserves it. Note the Fruit of this Parental Diversity of Education, by this Text. A Wise Son makes a Glad Father * Pro. 10.1. : Why not a glad Mother too? It's when the sons Wisdom is a fruit of the father's Wise godly education. [But a Foolish Son is the heaviness of his Mother:] Why not of his Father too? It's when the sons Folly, is a fruit of the mother's Fondness: which serves to make children Fools: which folly she must Feed on as the bitter fruit of her do. It ' Strange yet True, viz, That Mothers had need Learn to Love their Own Children * Tit. 2.4. If they do not, they are like to Love them so as to learn God to Loath them: and so as to Shelter them from the Rod that should Save them. Parents must not one Oppose another. But let Both agree, and Both be present, and Acquiesce in this Act, of Rod Correction. Vis unita fortior. ¶ 6) Do it Proportionably to the Fault. 6 Direct. ] And that must be sometimes Softly and sometime Sharply. If God will Plague David, and Spare Doeg, it is the Lord: let him do as he will. God's Will is his Rule: God's Word is Man's Rule: by which Word the offender is to be beaten according to his Fault, by a certain number of stripes † Deu. 25.2 . To which the Law of the N T, is Consonant * Lu. 12.47 . And Laws of Justice, among Christians, and Heathens: for even some of These have been Excellent in their love To, and exercise Of Justice. Consider what Circumstances of a child's Fault do Aggravate it. e g, Such a Time, Sabbath Day, and in Sermon Time, Often Warned of it, Little Tempted to it, Done with Delight. Sweet Meat must have Sour Sauce.] Consider what may Lessen the Fault, e g, Much Temptation to it, Little Warning of it, Ignorance of the Evil of the Act. He that knows and yet does evil, shall be beaten with Many stripes † Lu. 12.47 : He that knows not, with Few stripes.] Much Correction, for Little Transgression: is not Equity, but Cruelty. Little Correction, for Much Transgression: is Impiety, Foolish Pity. Both Unjust, Unsuitable, Unprofitable, next to Nothing, if not Worse than Nought. ¶ 7) Do it Effectually, 7 Direct. ] To which end it must (sometime) be done Smartly. A Rod is such a Plaster for a child's Sore, as will not Cure without Smart. Let it Smart, till the child Submit. Let not the Rod Go; till the Child do kindly Kiss it away. God will do thus by His Children, and you must do thus by Your Children, or else you do nothing. Some parents think, if they whip a way their. Own Anger, though not the Child's Humour, the work is Done. There is a little Pleasure for the parent's Passion performed: Read and the poor child Put into a Passion † Eph. 6.4. : in both which some Service for SATAN is done, and That is all. So much for this Rank of Directions. Now, If you have any Objections against Rod Correction, bring them Forth. Fath. I perceive by these two Last Directions, Object. 1 against Rod Correction. if my Children commit Great Faults, they must be Sorely Whipped. But I have such a tender Love and Pity to my Children, that I cannot sinned in my heart so to whip them. I know not what misery they may endure when I am Dead: and I do not intent to Torment them while I Live. Min. I like not such Love: I am not pleased with such Pity: Love, pity, do you call it? Fath. Yes, What else should I call it? Min. Hatred, and Cruelty. Fath. That is Very Strange. Min. And it is Very True. Fath. I believe not Such Truth. Min. Will you refer it to the GOD of Truth, and believe Him? Fath. God forbidden, I should refuse that. Min. Then hear the Answer of GOD. Jehovah. He that spareth the Rod, Hateth his Son, but he that Loveth him, chasteneth him Betimes † Pro. 13.24. Min. So, now I hope you will believe its Truth. Fath. I dare not deny it, but I understand not how its hatred and Cruetly. Min. The Proverb will partly prove it, viz, Spare the Rod, and Spoil the Child. Foolish Pity, spoils the City. By sparing the Rod you choose rather to have your Child howl for ever in Hell, under God's Wrath: than to cry a little under a man's Rod. This pitiful Pity to the Body, is Cruelty both to Body and Soul. And it makes a Man rather a Parricide than a Parent. Fath. But may not I forbear when my child cries Grievously, Object. 2 and Grieves me? Min. No no, Let not thy soul spare for his Crying * Pro. 19.19. . The Rod signifies Nothing without Smart. Your love is such that you would fain deal ill with your Child, and ill requite your Father also. N B, God did not spare his Only Son, for his Strong Crying and Tears: viz, O my Father if it be Possible let this cup pass from me † Mat. 26.39. Father Save me from this hour * Joh. 12.27. . From which he delivered him Not: but delivered him Up, to the Crused Death of the Cross, for your sake. And you will not Whip Your Son with a Rod, that cuts not Skin Deep, for his sake. They that will not Correct a son at God's Command, are very unlike to Kill a son at God's Command † Gen. 22. : as Abraham offered to do, his Son, his Only Son Isaac whom he loved. Fath. When I go to whip my child for a fault he Cries and Begs, Object. 3 and Promises to do so no More: and then I think I do well to spare him. Min. And does he keep his promises? Fath. I confess he fails me in that. Min. Why do you trust him then? Fath. Because I hope he will be better next Time. Min. Now you turn Child. This is a very Cheat. And what a Shame is it for a Man, to be Cheated by a Child: and by his Own, whom he Knows hath Deceived him. This will encourage a child to do Any thing: for he will think [it's but Crying a little when the Rod comes, and promising to do so no More: and my Father will Spare me, and I shall come off Clear.] And this will learn a Child to set Light by his Father, and So will he come under that Curse † Deu. 27.16. . Faith. If I whip my Children, Object. 4 it makes them take God's name in Vain, by crying, O Lord, Lord, O God: so I think I had better let them alone. Min. That Cry is an? Accident, and not your Intent. And you leave Off because they give you cause to go On: for they are to be whipped for that Cry. And it is a sign they want good government. But take heed you do not pretend Piety, when you intent foolish Pity: or pretend Conscience, when you intent Negligence. Faith. But one of my children hath such Passions, Object 5 and Fits, when Crossed or Whipped: that I fear it will die Quite away. Min. Fear not its Dying, in doing your Duty. But let us hear the Answer of GOD to this Critical Case. Jehovah. Withhold not Correction from the Child, for if thou beat him with the Rod, he shall not Die * Pro. 23.13. . Min. So: I hope That fear is removed. Fath. But how may I understand this [he shall not die?] Min. Thus. (1) He shall not die under the Rod: Correction shall not Kill. (2) He shall not die as a Malefactor by the hand of the Magistrate. For want of the Parents Rod, some come to the Magistrates Sword, i e, the Gallows. (3) He shall not die an Eternal Death. Thou shalt beat him with the Rod and shalt deliver his Soul from Hell † Pro. 23.14. . Through God's blessing, Correction shall Issue in the Child's Conversion. Fath. A man cannot Convert a child by all the Instruction, Object. 6 and Correction in the World. Min. By the same Argument all Ministers Living may leave Preaching. But who would be thus deceive by SATAN? To make men Proud, he will suggest great matters by Doing. To make men neglect their Duty, Satan's deceit. he will suggest, their Doing will come All to Nothing. [All the Education in the World cannot Save a child.] But when by Neglect a child is Lost, the same Satan will suggest [if the Parent's Duty had been Performed, the Child had been Savewd.] (2) Though You cannot Convert your children, GOD can Convert them By you. And make you Instruments in their Regeneration, as well as in their Generation. In their Second Birth, as well as in the First. If you Will not be Instruments in God's hand, Tell him so. If you Will: Do your Part, and leave God to do His. The endeavour and Care belongs to You: the Cure belongs to GOD. (3) Though you cannot Convert vert them, you can Restrain them. For want of This, god threatened to Judge Eli's house for Ever. (4) this Restraint, will prevent much Trouble, if God convert them by Other means. Trouble for Sin at Conversion from it: accords with the Measure ofsin, in the Commission of it. The Greater sin Before conversion, the Greater sorrow, At, and After conversion. the Parent blames the Preacher for the Child's Terror: when the fault is in the Father and Mother. (5) If your Children should Never be Converted, but for Ever Damned: this Restraint will prevent much Torment. (6) And God will be Glorified by your Service. You will be Instruments of his glory. And shall be Rewarded, though Israel be not Gathered * Isa. 49.3, 4, 5. . Fath. But I see no good, Object. 7 whipping and beating children doth. And I have heard Mr C say, it hath done his Hurt: and if it were to do Again, he would Never do it: let Preachers say what they please. Min. I shall please to say this for him, He that will learn of none but himself, is like to have but a Fool for his Master. No wonder if he slight a Minister, for he will defy the Almighty, and charge Infinite Wisdom with Folly. viz, To appoint, to no purpose. To command Correction to Cure, and Mend children, which makes them Worse. Shall any teach GOD knowledge † Job 21.22 ? God is so wise, he Cannot be taught by Men. Some are so Unwise they cannot be taught by men. And Mr C is so wise he Will not be taught by men. He will neglect Correction, till a Child is Hardened. Then under Provocation, fall on in a Passion. To which Correction, God cleaves his Curse. And then Mr C will cast it Quite off, for he sees no good it does. Because he may not do it in the Devil's way, he will not do it at all. This Pest is so provoking, I Pass it: as not fit to be spoken to with Patience. Fath. I suppose there are as wise men, Object. 8 who do not so strictly Instruct, and Correct their Children, as there are that do. Min. Tell not me of their Wisdom, if the Word of the Only Wise God was never their Rule. Or if they have left Off to take heed to the Lord * Ho. 4.10. . The Wise men have rejected the Word of the Lord, and What Wisdom is in them? Heb, the wisdom of What Thing † Jer. 8.9. ? not of the Stork, Turtle, Crane, Swallow: they know their appointed Times: but such people know not the Judgement of the Lord * Ver. 7. . Nor of the Ox, or Ass: That, knows his Owner, This, his Master's Crib, but Israel doth not Know † Isa. 1.3. poor silly Ant, the pitiful Pi? smire is preferred before Such wise men * Pro. 6.6. . Vain man, Heb, Empty man would be Wise, (ie, counted so) though man be born like the Wild Ass' Colt † Job 11.12 . Man is so much a Beast, that he knows not he is a Beast, till God hath taught him. And he Never learns to be a Man, till he learns to know he is a Beast. Ignorance is a Great enemy to Knowledge, but there is one Greater, ie, Self-conceitedness. Seest thou a man Wise in his own Conceit? more hope of a Fool than of him * Pro. 26.12. . They are the Wisest and Best Men, who Best know they are Beasts † Psal. 73.22. Pro. 30.2. Object. 9 . Fath. But we must not take Gods work out of his hand. Min. No: but we must take Our work into Our hand: and not suffer Satan to take it Out of our hand. Your words, I once heard fall from a Minister's mouth: but it was to me a Hateful Morsel. When a Parent is expressing his desire to do his duty to his Children, then for a Preacher to reply [So so, we must not take Gods work out of his hand.] Thus for him who should Provoke a parent to his work, to Obstruct him in it: O Hateful, Sottish, Sensual, Satanical Saying! Fath. I have heard Mr. C. say, Object. 10 he beat one of his Boys, and he Ran away, and Never heard more of him to this Day. It shall be an Item, for Me. Min. SO: Cursed correction. There is Correction, with an Execration, and No Benediction: and the parent punished by way of Retaliation. His disobedience to GOD, in not giving his son due Correction: is punished by his son's disobedience to Him, not counting Correction worthy of Acceptation. The Father ran away from GOD: the Son ran away from the Father. [Never heard of him more!] He may hear of him too Soon, viz, that he hath broken into some House, or is turned High-way-man, and taken to be both Hanged and Damned, in One Day. And for his father's neglect, to Howl for ever in Hell. At which his father (if not hardened) may Howl in a Hell upon Earth. And was his Father to be at his Son's Execution, it's probable he would desire to be Revenged on him, for letting him come to Such an End. As that Boy did, who (when he was going up the Ladder) required to Kiss his Mother: but to be Revenged on her, Bitten off her Nose, saying, Mr N. [If you had given me Due Correction, I had Never come to This.] Let not your Lads laugh at it. He would have Bit off her Head, and Pulled out her Heart had it been in his Power. If Parents be without Natural Affection for their Children: Children will be without Natural Affection for their Parents. Witness that Wicked Boys reply to his Wicked Mother (who complained at Stake she was exceeding Dry) viz, Mr N. No Matter Mother, you will Burn the Better. Fath. One Story and another is enough to Distract a man. You tell me of a Boy that was hanged, because Not corrected. Another tells me of a Man that was hanged, because his boy Was corrected. viz, He beat his Son so that he died, and then was Hanged for him. It would make a man afraid to beat Children, I think. Min. That Man, or Monster, I knew: and see Hanged in [Cambridge Castle-Yard.] What then? was it Due Correction that killed him? God commands Parents to beat children, From death, not To death. Had he used such a Rod as I have directed you to use: and used it by the Rule of God's Good Word: he had done his child no Hurt. But he (with his Club Law) regarded No such rule: Devilish correction. but was Ruled by his Passion, and his Parent the DEVIL: with whom (it's to be feared) he is now in Hell Fire. Fath. I suppose it's the safest way, Object. 12 to err on the Right Hand, when all is done. Min. I wish you knew the Right Hand from the Left in this matter. To avoid One Extreme, you will run into Another. Both Extremes are Bad: and of two evils, you will choose the Worst. I have exhorted you to use the Rod in Love. And I exhort you to do All in Love. But, Fond affection, Sinful indulgence, and Unseasonable smiles: I dehort you From, and charge you before God to beware Of: as Vicious, and Perilous. And lest you Wink at this Warning, Hear some of the Sad Effects, of such Parental Vices: of which a sew Instances. ¶ (1) Adonijah] His father David had not displeased him at ANY Time, Heb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his days,] Junius, Nunquam, Never] displeased him, in saying, Why hast thou done so † 1 Kin. 1.6. ? And what is the fruit of this fond affection? even Adonijahs Self-Exaltation to his Own Destruction. He exalts himself, saying, I will be King † ver. 5. : and that brings him home by the horns of the Altar: where he hardly escapes * Ver. 50. . Then (to bring it about) he must have Abishag to wife: and that brings him Quite to the Slaughter † Ch. 2.25 . This laying the Reins on the Neck, hath run Many a child to Ruin. Children need No more to undo them than their Own Desires: No, nor Men neither. ¶ (2) Absolom] He having Killed Amnon his Brother, comes and Bows to David his Father: and the King Kissed Absolom * 2 Sam. 14.33. . After this he aspires the Crown, seeks his father's Life, loses his Own † Ch. 18.14 , and twenty thousand more * Ver. 7. . David was (comparatively) a good King: absolutely, a good Christian, a good Prophet, a good Preacher: and yet a bad Father. Let the best in the World beware. Even a David will Dote: and Eli will honour his Sons above God † 1 Sam. 2.29. . This makes gods of Children: and that is the way to make DEVILS of them, for God to Destroy, or to Spare to their Parent's Destruction, e g, Thy two (indulged) sons Hophni and Phinehas shall Both Die in One Day * Ver. 34. . And the Man of Thine whom I shall not cut off, shall be to Consume thine Eyes and of Grieve thy Heart † Ver. 33. . That some such gods are Suddenly gone, this True Story will Testify. [A godly Father being set at a Festival Dinner, in comes a Curious Child: O (saith the Father speaking lightly) I fear I shall make a god of this Child. But the End of that Dinner was a Bitter Day: Mr Jer Burroughs was present. for before they risen from the Table, that Child was found Drowned in a Pond.] You have your Items, viz, Item the Boy that Ran away from the Rod. Item the Boy that was Killed with Correction. HERE be Items for you! Item, Adonijah, Item Absolom. Item Eli's sons, whose end was Destruction, for want of Correction. And Item the Idolized Child, that was Drowned (I doubt) because Deified. Fath. These are Sad things to befall the Godly. Min. Sad things (for sin) befall Such soon of All: for, Judgement must Begin at the House of God † 1 Pet. 4.17. . Such, sin against a Threefold light: viz, the light of Nature, the light of Grace, and the light of God's Word. Sin against Such Light, is a Great aggravation of sin. Weigh a sin Single in the Scale, then add this Circumstance, viz, it was against Knowledge: that weighs more than the Sin itself. Knowledge of GOD is a Great Good, no less than Eternal Life: sin against Such Knowledge, must needs be a Great Evil. N B, If sin against Knowledge, be against the Will, it is not So great: but Woe to them that sin against Knowledge, With the Will. Let us take heed of Sin against London light. A Caution for London. . Sin at London, is Greater than sin in a dark Country: and the scourge Sorer upon that account when it comes. woe, woe, woe, to them that go into the Land of Darkness, by London Light. Fath. Many poor Parents want Time to Instruct, Object. 13 and Correct their Children. Min. And so may Rich too, the course they take. Men have Many ways, to throw their Time down the Stream: I shall Instance two, which are Common to men. First. They Word it away. Precious time Prated away. Let me say they Prate it away about impertinent things, to no Purpose, or Profit, for Soul or Body, Self or Others, Church or State. They are for Any thing, Every thing, which is worse than Nothing. Tell them of their Work: O then, [We want Time.] But, let not Man be Deceived: GOD will not be Mocked. And many times, Pertinent things, and Spiritual things too, are discoursed to No Purpose at all. Will this discourse do in Dooms Day? to the Law (to try) and to the Testimony, of Jesus. But I say unto you, That every IDLE WORD that men shall speak, they shall give account thereof in the Day of Judgement * Mat. 12.36. . Fath. What is an Idle Word? Min. The Greek, word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idle, Idle word opened ] of a privative, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A work:] signifies, a Word without Work, a Worklesse word, a Saying without Service, ie, which neither profits Speaker, nor Hearer. At the multitudes of Such Words, out of the mouths of Professors, I have been amazed times without Number: to think, how CAN they look OVERDO, or look ON, this Text as a cipher * MAT. XII XXXVI. . As if they had got a Licence, to let their Tongues go as they List. There is a time to Every thing † Ecl. 3.1. , and for some things that one would think there should be No Time for, viz, to Kill, to Hate * Ver. 3, 8. : and yet we read of NO Time for Idle Talk. And that Christ hath purchased Precious Time, with his most Precious Blood, for Vain Talkers to spend THUS: I leave it with them to Prove, or to Answer it in the Day of Judgement. ¶ And much Time is thus lost about News, as forementioned in the Morning. Many wise men resemble the Simple, who believeth every word † Pro. 14.15. : though they know what an uncertain thing Report is: both by Experience, and Sacred Scripture. e g, Tidings came to David, saying, Absolom hath slain ALL the King's sons, and there is not ONE of them left * 2 Sa. 13.30. Report makes an uncertain Sound. . When they were All alive but One who did not deserve to Live: nor to be Counted One of the King's sons: viz, Amnon who had forced his Sister Tamar. Thus persons Prate away their Time. Second. Precious time Piped away. They Pipe it away with that Pidle: and Tobacco, that Bauble. Of which (because I doubt it's your Vanity) Hear me a little. ¶ By way of Concession, I grant, Tobacco is a Creature of GOD: and hath its Virtue for the Use of Man: as every Herb, Weed, and Toad hath. It's good for Cold, Moist Bodies, and such Diseases, if moderately Used. Against the Good, Lawful, Convenient use of it, I say Nothing ¶ By way of Conviction, of the Vanity, Inconveniency, and ill Consequence, of the Common Abuse, or Immoderate Use of it. A woeful waster. ¶ 1) It's Prodigiously Expensive, both of Time, and Coin. Some observe, [A man may walk a Mile while he Puffs away a Pipe of Tobacco.] How many do they that Dote, drink away in a Day! No wonder, such want Time for better work: Time to lay up Eternal Treasure. Tobacco hath not been of use in England 100 Years: in which Term, It came by Sir Francis Drake 1585. it hath Stole away more Time, and Cost, more Coin, than all England is worth. Doubtless (by God's judicial permission) the Devil had a hand in its importation. Sharper is that Saying of a King. K James. viz, Tobacco is a lively image of Hell. An if I was to invite the Devil to Dinner, I profess (for one Dish) he should have a Pipe of Tobacco. ¶ 2) It is a very Vain, Vicious, Foolish Custom. A very Toy. It makes Men, turn Toys. And with their Mouth, Pidle, and Bauble, spend their Time in Foaming out Fume, to smoke the Air where they Sat, Walk, Ride, or lay in Bed. As if men were Born to take Tobacco. Should it please God to raise a man from the Dead (who died Anno 1580) and say, [Come, I will send thee to see the Exercise of England:] the man would Wonder what men are Doing. This Smoking Trade at Every Turn, would be as great a Wonder to Him, as his Rising from the Dead would be to Them. It's bewitching. ¶ 3) It is a Venity, which hath a bewitching Faculty. It works on the Will, and makes men Willing to be bewitched with it. It takes away appetite from Bread, the Staff of Life: and begets an impetuous appetite after itself. And so brings a man under its power: which Paul in All Points resolve against. All things are Lawful, but all things are not Expedient: all things are lawful for me, but I will not be brought under the Power of any † 1 Cor. 6.12. . ¶ 4) It's an Epidemical, Infectious, Contagious Vice: where is its like under the Sun? Both Sexes, Men, and Women. All Degrees of Men: from the DUKE, to the Dray-man on the Dunghill. All Sects, in point of profession of Religion. In a word All Men (some few excepted) are (more or less) Viciously addicted to it. ¶ 5) This bewitching weed, this Indian Henbane, Hot Henbane. is Hot and Dry in a High Degree. It Dries away the Juice and Moisture of the Body, till it be like a Bottle in the Smoke. It inflames the Blood. It distempers and intoxicate the Brain. And doth the whole Man much hurt. Physical. ¶ 6) It's strongly Physical: therefore not fit for Food, nor Fashion. Too much of the Best Food, will Soon fit a man for the Worms. Too much of the Best Physic, will Send a man to the Same Place. Tobacco is a Physical Herb. To take Physic at every turn: both Full, and Fasting. At every meals meat: in Conclusion, a Potion. Another in Bed. As oft as men Meet, on Any Occasion, to take a Potion. And abroad in the Cold Air, to open the Veins and Pores of the Body, to let in Death. This is a MAD TRADE. An ill master. ¶ 7) Where Tobacco hath got the Mastery, it is a great Enemy. And the more a man Loves it, and keeps it Company, as if it were a Friend: The more it is an Enemy. And he that is under this Slavery, is not at Liberty, to order either Body or Soul, as he should. Nor does he seem to Care, what becomes of one, or the other. Let such beware lest they lose Both, by the Love of Tobacco. Let such take heed they do not So smoke away their Time, as to smoke to Eternity: in the sulphurous smoke of Fire and Brimstone: which ascends up for Ever and Ever † Rev. 14.10, 11. Caution. . And let them that Preach Down any one Vice in their Pulpits, take heed they do not Set Up this unparallelled Vice for another in their Practice. And the same I say, of All Professors of godliness. ¶ 8) The time may come when (if they Had it and that would Do) Prodigal Parents would give Rivers of Oil, and Sack-fulls of Silver and Gold, for the Golden hours they suffer to Swim Down these Two Streams: and will not use them for the Education of their poor perishing children. Job was very Officious for his Children, he Sent to them, he Sanctified them, he Sacrificed for them, he risen up Early to do it, he did it according to the number of them All, i e, he did his duty to Every one, for, Job said, It May be my sons have Sinned * Job 1.5. . (How many do know Certainly, their sons have sinned Notoriously, and yet let it pass unpardoned) Thus did Job continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the days † Ver. 5. , as long as they lived. And yet when Dead, what a Doleful Ditie doth he makes with his Elegy * Ch. 29.2, 5. . If So, how may Careless Parents Howl, if by Sudden death their Children Fall! Fath. Pray did you never take Tobacco? Min. Take it! Yes truly: and that took Me too into Custody and Slavery. But having got Liberty it shall Never take me more: nor I That, by the help of God, in whose Fear I forsook it. Fath. I will never take Tobacco again as I have done. Two Pipes a day shall be All. The good, lawful, convenient use of it you allow. Min. True, but that respects him that can So use it. Who can have Himself, and It at Command: make it his Servant, not his Master: Take it and Leave it as he List, which Few can do. In these three words, [Good, Lawful, Convenient] are employed two more, viz, [UndersTanding, Thanksgiving.] What you take of this Physic, you must Understand to be Proper for your Distemper: and take no more than does you Good: and for which you may with Boldness, and Acceptance to God, give Thanks † 1 Tim. 4.4. . Far be it from you to take it for Fashion-sake. Or to p lease the Palate. Or to show that piece of Breeding (so called) which every Clown hath so long since learned. And as to your Two Pipes (because I doubt you cannot Command it) I conclude it's your Safest way to cast it Quite off. For if it be not a Servant in Subjection, it will be a Master in Dominion. It's like an encroaching Parasite: give him an Inch, he will take an Ell. It's like the Pope of Rome: Simile. He must Up, or Down, now in England. And if with you all England would Expel this Vanity (as I pray they may do Popery) it would be a Thousand times better: for where it does a Grain of Good, it does a Mass of Mischief. Were England's Wealth well Ordered, England would live Well. If what the Rich Wast in this bewitching Weed was given to the Poor, (provided they leave Wasting) it would make them all Rich. And the Rich not the Poorer, but the Richer: i e, with the Reward they shall receive of the Lord, who lend to Him, by relieving the Poor * Pro. 19.17. But if men have smoke away their Senses, it's in vain to say, Lo, how Black is this Crow! or how White is this Snow! Well, So or So, it gives me some Content, that I have thus far cast Contempt upon the Abominable Abuse of this Honourable Creature [Tobacco:] which hath almost England at Command, beside Other Countries. And whether I call this a Testimony for God against this Vanity of Vanities, or No: yet Take it SO. ¶ Sir, in pleading against Sin, Vanity, Carnality: I plead for GOD, against whom it is Enmity. And whether You, or Others, will Hear or Forbear † Ezek. 3.11. , yet I will endeavour to deliver my Soul * Ver. 19 . For God's hand is taking hold of Judgement. In the hand of the Lord there is a Cup, it is full of mixture † Psal. 75.8. , i e, of Judgements, without mixture of Mercy for the Wicked * Rev. 14.10. . It's a mixture of Mercy, and Judgement for the Godly. And it is to be feared, God will come Down with his Cup, and give England a Vomit, to make it Spew out its Inhabitants, for their Abominations. viz, This Smoking Sin, Drunkenness, Adultery, Fornication, Theft, Covetousness, Cursing, Swearing, Lying, Whoring, Sabbath-breaking, Sodomy, Buggery, Blasphemy, Perjury, Pride, Deceit, Malice, Envy, Hypocrisy, Treachery, Tyranny, Idolatry, Popery. False Oaths, by Baal and Malcham † Jer. 12.16. Zeph. 1.5. . Covenant breaking. Contempt of God: his Word, and Ways. Formality without Efficacy in Christianity. Against All which, I Testify, for GOD: He that Heareth, let him Hear, and he that Forbeareth, let him Forbear * Ezek. 3.27. . Fath. I perceive you have done with Tobacco: Object. 14 and I will try if I can bid it Adiev. But what do you say of Poor Parents who do not thus consume their Time? Yet want time to Educate their Children: because Bodily business spends it all. I have heard T A say, All his time is too Little to get a living for his children's Bodies: though he Never spend any of his time about their Souls. Min. As to your repeated Plea for the Poor, I say, Parent's Poverty is an Argument for Industry for the Soul, and Diligence, not for Negligence. q d, We are poor among Men, and so we are like to Live and Die. Come, let us labour that We and our Poor Children may be Rich toward GOD. Thus Earthly Poverty, should provoke Parents to procure Heavenly Riches. Christ's Precept should Drive them to it, Seek ye first the Kingdom of God: and his Promise should Draw them to it, these things shall be added † Mat 6.33 Simile . As the Seller, gives in the Paper, when the Parcel is Purchased. Let them make Sure of Heaven, and trust God for Earth: in a way of Duty, and Industry. Godliness hath the promise of This life 1 Tim 4.8. : and before the Godly shall want Mercies, GOD will work Miracles. If this will not Do, I would say to T A: Thou Wretch, who art thou Born (and Bound) to obey? God or the Devil. Let them who are so full of Bodily business, that they are necessitated, to neglect the Soul, A sinful necssity. Consider: (1) Is not necessity Voluntary? do not I Choose to overcharge myself with business? am not I carried into it by a Covetous Mind, after Much Gain? If SO, let them expect it to End as the Act of Esop's covetous Dog: Esop's fable of the Dog. who swimming over a River by Moonshine, catched at the Shadow of the meat in his own Mouth, and So lost ALL. But (2) If necessity be Providential, and a man be Very Poor, or unavoidably involved in abundance of business: let him be Humbled under it, and lay it to Heart as a Sad Case: and Pray, and Implore God about it. q d, OH Good Lord, what a Judgement am I under! shall I be under a Necessity to neglect the One thing Necessary? A Sad necessity. shall I and mine be under a necessity, So to Labour for our Bodies, as to Lose our Souls? LORD Help, or Behold, we Die, we Die, Eternally † Nu. 17.12. . And who knows how Prevalent, prayer may be for Liberty, from such a Necessity and Misery. Fath. I perceive you slight All Objections against the Education of Children, and so I shall add no more. Min. I do so, Utterly. And shall do so, whosoever be the Opposer, All Ob rejected. viz, Parent, Professor, Preacher, Apostle or Angel. And do count them All as Dirt, not deserving a Word in Answer. And I did think to have given No other answer, to All yours. Nor would I, but to clear your Way to this Good Work. Fath. Now it seems our discourse is at End. Min. No, if So, it will not end well. Fath. Sat you Silent then? go on to the end. Min. To what end or purpose? except what is Past took more Place. Fath. Solomon saith, He that observeth the Wind shall not Sow * Ecl. 11.4. . Min. Well said. Then I will Sow On. But if you receive not the Seed into good Ground, and bring not forth fruit well; it will be Worse for you, and Yours too. Yea, Woe to you, if counsel be Well given To you, and Ill taken By you. Fath. I will take it as well as I can. Min. Seeing you promise so Fair, Advice, Civil, Secular. I will proceed to give you some Advice of a Civil, Secular, Temporal concern. This is employed In, and a part Of [Education] proposed to be spoken unto, as the Subject and Sum of our discourse. Fath. Pray do so, I much desire to hear that. Min. This will have some respect to Spirituals, as Spiritual advice hath respect to Temporals. For by reason of the Union of Soul and Body, Good advice for the Soul respects the Good of the Body: and Good advice for the Body, respects the Good of the Soul. This advice, I shall deliver in these 12 Documents. First. Docu. 1. Learning. Give your children Learning.] Let them that Can, take Cato's Counsel. Instrue praeceptis animum, nec discere cesses: Nam sine doctrinâ vita est quasi mortis imago. With learning store thy mind, cease not to learn: Without it none can life from death discern. ¶ At least, learn them to read their Own Language Well. Some Persons (by their Parent's negligence) can look on a Bible to No more Purpose then to look on a Blank or a Block. A sad case. The Bible is a Sealed Book: when it lays Open before their Eyes. It's as in an Unknown Tongue: in their Own Language. It's translated into English, and some English men can No more read it, then if it was Still in Hebrew, and Greek. The Blessed Bible, contains a Thousand Letters, of God's good will and mind to Man. And though all of Infinite concern, yet Some men Never read one of them All while they live. They that can be content with This: their Sleep is Deep, and their Hearts are Dead: yea Harder than either Flint, Adamant, or the nether Millstone. Second. As soon as children are Capable of it, Docu. 2. Employment. Let them be some way well Employed.] Idleness is the hour of Temptation, to Destruction. While the little Bird is in action, Emblem. hopping from Bush to Bush, it is Safe: but when it sits Still it is soon Shot to Death. Idleness is a time of Temptation to evil Action. And because children are not well Employed, they Give and Take, much Mischief. All persons, Poor and Rich, are to be well set a Work. That the Poor must work, I need not tell you. But, Great Augusstus. great Augustus Caesar, set his daughters to Spin and Card: and beware no Garments but what They made him. Rich Rebekah (it seems) was a Rare Cook † Gen. 27. 9 . And her mother Sarah * Gen. 18.6 . And Tamar the King's Daughter † 2 Sam. 13.6. . They had not the Art to Seek when they had occasion to Use it. And these things were written for our Learning * Ro. 15.4. . But our delicate Damsels now a days, would ware Rebekahs' Bracelets, but not bare her Pitcher † Gen. 24.15. . And put on Tamars' Coat of divers Colours, but not put their hands into her Kneading Trough. * 2 Sa. 13.8. Fath. But me thinks you Tie up Children very Strictly. Solomon seems to allow more Liberty. What else means he by this Text? † Ecl. 11.9. Min. Not to give Liberty, for Vanity. Not to add Fuel to the Fire of youthful lusts. But this is an Ironical speech, i e, by way of Derision. Irony. And so sometime would Christ speak to his Own Disciples. e g, Sleep on now, and take your Rest * Mat. 26.45. : q d, If you like it, with so many Halberds about your Heads. If God speak to the Wicked, Ironically; he speaks Judicially. e g, God forbade Balaam to go with Balak's Messengers † Nu. 22.12, 19, 20, 31. yet he detains them for a Further Answer from God. And he Hath it, woe to him that God bids go against his Will. God said, Go with them: q d, I know thy finger's Itch after Balak's Moneybag: Go, q d, if thou Darest, and then meets him with a Drawn Sword. Thus Micajah to Ahab: Go up and prosper † 1 K. 22.15 , when it was to perish. Thus Elijah to Baal's Prophets, who were howling for help: O Baal hear us * Ch. 18.26 . Cry Aloud, saith Elijah, for he is a god: either he is Talking, or he is Pursuing, or he is in a Journey, or peradventure he Sleepeth, and must be Awaked † ver. 27. If men will mock GOD, God will mock Men. God bids men Pray: they Play. God bids men Fast, and Mourn: they Feast, and Rejoice. God bids men run to Heaven: they run to Hell. God bids men, Give diligence to make sure of Election, and Salvation: they are diligent to make sure of Rejection, If men will be Cross, they will be Crossed. and Damnation. This presumption provokes God to speak Ironically, Angrily, and in Indignation: and to give counsel Contrary to Salvation. Thus Solomon, Rejoice, Let thy heart cheer thee, Walk in the ways of thy heart: q d, Seeing thou Wilt do so, whether God will or No. But know Thou, that for all these things God will bring thee into judgement * Ecl. 11.9 . Here is the biting [But] at last: q d, But God will Hale thee to Judgement, if it be Never so much against the Hair, and the Heart too with thee. Simile. As a man to a wilful child, who will not go to School, but to Play: [Go, take your course: but, I will make it Dear Play to you.] Now if the Youth will sincerely desire to know what Solomon means in good Earnest, that they may hear God speak Mercifully, and not Judicially. Then, Rejoice: is Repent. Let thy heart Cheer thee: is, Let thy sins Grieve thee. Walk in the ways of thy Heart: is, Walk in the ways of Gods Own Heart. And thus is this Text reconciled to, Remember thy Creator in the days of thy youth † Ecl. 12.1. Third. Teach them to be of Good Behaviour.] Such as becomes the Children of Men. Docu. 3. Comely Carriage. And of Parents professing Godliness. Such Carriage as becomes the Children, of the Children of God. Teach them to honour their Parents. Their Neighbours. And Strangers. That salutation of Abraham's servant to Rebekah, and her respectful reply to his Petition: is recorded as an Ornament to both He and She. viz, let me (I pray the) drink a little water of thy Pitcher.] And she said, Drink my Lord, and I will draw water for thy Camels also * Gen. 24. 17, 18, 19 . Teach them to honour the Aged. Thou shalt rise up before the Hoary head, and honour the face of the Old man † Leu. 19.32. . For the Child to be have himself proudly against the Ancient: is spoken of as a Judgement * 1 Sa. 2.7. Take heed they do not despise the Poor. Whoso mocketh the Poor, reproacheth his Maker † Pro. 17.5. the Lord maketh Poor * 1 Sa. 2.7. . Let them not despise the Lame, the Blind, the Crooked, the Deformed. These are God's Workmanship. God hath made them for his Glory: and not for Objects of Scorn, and Contempt, for their Fellow Creatures. Dread the thoughts of their despising the Godly. A Sad Monument. Let parents remember that Monument of Vengeance: viz, Two Bears taring 42 children at Once, for mocking of One godly man † 2 Kin. 2.24. Barren Michael hath Too many children in England, to mock at holy Habits, and Exercises of godliness * 2 Sa. 6.20. Noah could not build an Ark without a Mock. But they had Done mocking when they stood on Tiptoe, on the Top of the Mountains, Mocker, Remember this. up to the Mouth in Water. And God will have a Time to Stop, every mocking mouth. A Sad Shame. In the mean time (to the SHAME of their Parents be it spoken) there are Multitudes of Children in England, who have No more Christiavity, nor Civility, than if they were the Offspring of Indians and Pagans: or the Seed of Savage Wild Beasts of the Wilderness. Fourth. Docu. 4. Care of Health. Have a Special Care of their Health.] Endeavour to prevent Diseases, which come by infected Houses, or Persons. Or by Idleness, and want of Exercise. Or by Heats and Colds. By going too thin Clothed, or Wet. By any ill Diet in Food. Or by eating Unripe Fruits: as Apples, Pears, Plums, Cherries. Or over many Ripe. Thus some suffer their Children, to shorten their Days: and to be sent to their Long Home, Long before their Time. Fift. Docu. 5. Gasualty. Beware of, and Dread the danger of Sudden Death.] By falling into Rivers, Brooks Ponds, Wells, standing Open, or with Rotten Covers. By climbing, and falling from Ladders, Trees, Leads on the house Top. London! Look to it. Or out at Wide windows, or Casements. By Timber, Stones, Bricks, falling on them. By Coaches, Carts, Cars, Horses. By Swallowing any thing Perilous. And let parents that count these Cautions Ridiculous, take heed God do not give them more cause to Cry by suffering their children to Perish: then I do give them cause to Laugh by seeking to Save and Preserve them. Sixt. Teach them to have a care of evil Company, and evil Counsel.] Docu. 6. Ill company. An evil Companion, is an evil Counsellor: and an evil Counsellor is an evil Companion: one is Both, and they are both One, as unseparable. Give warning of this Gulf, with wise Solomon. My son, if sinners entice thee consent thou Not † Pro. 1.10.11. . If they say, Come: it's the Devils call to a match of mischief. Let us all have one Purse * ver. 14. : proves to be all one Gallows. Evil Company, and evil Counsel, hath destroyed many a one with a Double destruction: Body and Soul, both at once. An evil Counsellor, As evil as the Devil. will speak Death in at the Ear, as the DEVIL at first did. Evil Counsel is enough to bring the KING of a Nation to Confusion, and Destruction. I have read of a king, A King's Confession who confessed at his Execution, that such Evil Instruments brought him to the Block. Evil discourse Infects: How oft is Death? Blown into Souls, by an Infectious Breath. Seventh. Docu. 7. Restraint. Take heed of allowing them too much Liberty, to wander abroad upon Pleasure.] Dinah must go Gadding to see the daughters of the Land: and she comes home Deslowed † Gen. 34.1. . And much more mischief follows. Simeon and Levi in their cursed anger, Kill their Confederates, whom they had Cozened into a Covenant * Ver. 25. And it was a wonder, that Damsels walk did not end in the Destruction of Jacob, and his House, as he feared † Ver. 30. . I may say to you, as Paul bid the Colossians say to Archippus: viz, Take heed to the ministry which thou hast received in the Lord that thou fulfil it * Col. 4.17. . Every parent is an Archippus, who hath received a Ministry of the Lord in Charge for children. Archippus is a Greek word, which signifies, A governor of horses.] Children are Wild Colts † Job 11.12 , who when grown Headstrong, will not regard the crying of the driver * Job 39.7. . ¶ Sir, you should seriously consider what a Roaring Lion the Devil is † 1 Pet. 5.8. : and how diligently he deviseth to Devour your children. And that it's not your Own conversion that will prove their preservation, from Temporal, or Eternal destruction: but Their godly education. God hath sworn that, Noah, Daniel, and Job, shall deliver neither Son nor Daughter by their Own righteousness * Ezek. 14.20. . It's not parents imputative righteousness for Justification, nor inherent righteousness for Sanctification, that will Save their children. But it's their righteousness in Conversation, viz, Godly Education, by which they must become their Saviour's. It's not the Conversion of a Father, nor of an Emperor, that can secure a poor child from Satan the Devourer. And therefore a Child was he who cried out for joy at the Emperor's conversion: [O! the Emperor is a Christian!] q d, Emperor Now we shall have Haltion days, a Heaven upon Earth.] To whom a wiser person thus replied, But the DEVIL is not a Christian yet.] And so long as he is not Converted, nor Confined to the bottomless pit: Christians must look for No less mischief than he can do Them and Theirs too. He will go to the End of his Bounds, to a Hairs Breadth 〈◊〉 And here let me add this Caution, Caution ] 〈◊〉 ●hen your children are under Convictions, inquire into Satan's Temptations. For if once the children be come to the Birth, it will be (on the Devil's part) a day of Rebuke and Blasphemy † 2 Kin. 19.3. [Rebuke] to Conviction, Conversion, Faith, Hope, Prayer: q d, It's too Soon, thou art too Young, or too Good, to need such a Change. Or, it's too Late, thou art too Old, and too Wicked to be saved. [Blasphemy] by such suggestions from SATAN, against GOD, CHRIST, the Spirit of grace, that the foul may think Unpardonable. The Sum of all which is, (1) to make a soul Secure, and Presume on salvation Without conversion: or (2) to drive a soul to Despair of salvation With conversion. Eight. Docu. 8. Examination. Take an Acount of your children's Practices, Purposes, Pretences.] Even a Child is known by his Do, whether his work be pure, and whether it be right * Pto. 20.11. . The neglect of this Duty had like to lost David's Life. Absalon intends Rebellion, and he pretends Religion: I pray thee let me go and pay my Vow which I Vowed to the Lord in Hebron † 2 Sam. 15.7. . And the King said, Go in peace * Ver. 9 . Poor David! Ah pitiful reply! David should have Sifted the business about, q d, How now! what, Vow a Vow to the Lord, and defer to pay it for 40 Years! † Ver. 7. what fiery Fit is this you are fallen into? how comes it to pass you are Now so conscionable who have been So long careless?] Had David been Considerate, Absaloms' design had been Frus●●●●●. But David makes No more to do: Go in peace, q d, Absalon is in a Very good mind, I hope he will Now be a Comfort to me.] A way goes Absalon, to make War with his father. This turns David's Tune: his Harp into mourning * Job 30.31. : Behold my Son, which came forth of my bowels seeks my Life † 2 Sam. 16, 11. And besides Absalom's Death, and David's Dolorous Grief: this causes a Slaughter of Twenty Thousand men. That Phrase hath Too much foundation: In nomine Domini incipit omne malum. Ninth. Docu. 9 Partiality. Take heed of fond Partiality.] It's of evil Consequence. It sets that Root which bears Gall * Deu. 29.18. . And sets children together by the Ears. And makes them Murder one another. e g, Isaac loved Esau, but Rebekah loved Jacob † Gen. 29.28. Isaac called Esau HIS son * Ch. 27.1. : and Rebekah spoke to Jacob HER son † Ver. 6. . Esau was Isaac's boy: Jacob was Rebekahs' boy. What is the fruit of this parental partiality? even Esau's Partiality and Enmity to his Father, Mother and Brother. Esau hated Jacob, q d, He hath All my mother's heart: she hath None for Me: and I will have as little for Her. The days of mourning for my father are at hand, then will I Slay my brother Jacob * Ver. 41. . q d, Not while my loving Father lives, to grieve him: but when he is Dead, and my mother under Dolour: I will Double it by my brother's Murder. She thinks Birthright, and Blessing, and All too little for him: but he shall not Long enjoy it, nor She him. At Esau's threat, Jacob flees for his Life: yet takes not Warning, but loves Joseph more than All his children † Gen. 37.3. For which Love, his brethren Hate him: conspire to Slay him: and Sell him into Egypt, to his father's Sorrow. And God's Providence in this, will not justify jacob's inordinate Affection: nor his sons evil Action. N B. Children can quarrel Too soon of their own Heads: though parents set them not together by the Ears. e g. Two Brothers walked abroad in a Starlight night. Said A: A Sad Story, Would I had a Pasture as large as this Element. Said B. Would I had as many Oxen as there be Stars. Said A: Mr Jer Burroughs, and Camerarius. Where would you feed them all? Said B: In your Pasture. A, What whether I will or no? B, Yes whether you will or no. A, What in Spite of me? B, Yes in Spite of you. And thus from Words to Blows: till they Sheathed their Swords in each others Bowels. Let Parents N B. The first murder in the World recorded in Scripture, was between two Brothers: because One was respected, not the Other. Because God countenances Abel, Cain kills him * Gen. 4. . God may Love one brother, and Hate another: but this is no Rule for Father or Mother. And these are Ancient Things † 1 Ch. 4.22 Docu. 10. To take heed of Smooth Tongues. . Tenth. Teach them to take heed of being Deceived.] Learn them to be Very Wary of fair false Pretences, and Promises: and Satanical Subtleties, of Smooth Tongues. e g, [Your Servant Sir, at your Command] and a Thousand Gingle's.] When [your Servant] seeks to serve Himself, and to Swallow up Him, Cursed Compliments. and his Substance, whom he thus Cursedly compliments. Caution your children to be Very Wary of the Wicked Wits of the world. What saith the Scripture, of these Subtle Serpents? Their belly Prepareth deceit * Job. 15.35 . The man's mind is a Shop of deceit, where it's Framed as by an Artificer, and Tools. It's a Workhouse, and a Storehouse, for, he he Layeth up deceit within him † Pro. 26.24. . He hath it Ready for an Opportunity: and than what the Mind hath prepared, the Tongue utters, and the Hands act.] His mouth is Full of deceit * Psal. 10.7 . If one pretence will not take, he hath another. And if Specious Pretences, and Audacious Promises will not prevail: he will show [Sorrow] that there is so much Deceit in the world: and [Fear] that it will far the worse with Honest men for Knaves. He will tell you, he would not have you Trust him, if you do at All suspect him. For though your Goods or Money be Never so safe in his hand: it may cause Fear, and Disquiet, which he would by No means occasion. And this is Very Effectual.] Bread of deceit is Sweet † Pro. 20.17. Secret sin is the Devil's Inn. : this entices him to his Trade. But when he eats the Sweet in Secret, the Devil is at Inn in his Heart. And let him not think to Dine with the DEVIL, and Sup with a Saint and an Angel: for afterward his mouth shall be Filled with gravel: to trouble the Teeth till they Gnash, and torment the Conscience to Eternity. David, deprecates a deceitful tongue: prays for deliverance From it: and is at a loss for a Plague, Bad enough For it. What shall be given to thee? or what shall be done to thee thou false tongue? Sharp arrows of the mighty, Deeply piercing and wounding: Coals of Juniper * Psal. 120.2, 3, 4. , i e, Fierce, and long lasting Fire. In the mean time, True Men suffer by False Tongues: viz, in Goods, Good-name, Life and all: for, Death and Life are in the power of the Tongue † Pro. 18.21. . [Death] by pleading Against a man: as them two sons of Belial against Naboth * 1 K. 21.13 . [Life] by pleading For a man: as Israel for Jonathan † 1 Sa. 14.45. . [Death] in a man's Own Tongue, as Adonijah, who spoke against his Own Life * 1 K. 2.23. . And sometime by words drawn out by an Enemy, in Policy. Take heed (say some) thy Own Tongue, do not cut thy Own Throat.] In a word, Arabic Proverb. there is World of deceit in the world. Sir, it concerns you Seriously to consider it: and to teach them to be as wise as Serpents, who must have to do with Devils. Such a one was one [Squire] a Papist sent from Spain to Poison Q Elizabeth: who, when to that End he was secretly poisoning the Pummel of her Saddle, A white Devil. prayed Aloud saying, GOD SAVE THE QUEEN. Eleventh. Get good Trades, Docu. 11. Good Trades or ways of Livelihood for your children.] that they may be Substantial, and not need to be Supported by others. Friends are apt to Fail: trust not in them † Mica. 7.5. Brittle metal. . Use them as Venice-glasses, i e, Very warily, and lean on them, Very lightly. Nothing costs Dearer than Some men's Gifts. The donours' Geese are such Swan: he knows not When he is Satisfied. Freehearted Hiram (who was ever a lover of David * 1 K. 5.1. ) supplies Solomon with Wood for Building † ver. 10. : for which Solomon gives him 20 Cities * Chap. 9.11. : and who would have thought of a word of Discord between them two. Hiram comes to see them, he is Displeased † Ver. 12. : What Cities are these thou hast given me my brother? * Ver. 13. q d, Here be Cities indeed! and he called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabul Displeasing,] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fetters.] They were too Strait to fill his Heart: it would hold 20 more. His heart was so much Larger than his Liberty, that he was as Fettered, and Prisoned in his Palaces. And so they were Displeasing: Cabul to this Day: they Never pleased him. Fath. What Trades do you commend to me for my children? Min. I have not skill to choose Trades for children: but I will give you a Caution. Caution. Take heed how you judge of the Goodness of a Trade, by the Greatness, or Gain of a Trade. To make the Greatness, or Gain of a trade, an argument for the Goodness of a trade: may be Antiscriptural, and Heathenish. Demetrius, the Silver-smith, had a Trade of No small Gain: it was not therefore Good † Act. 19.24. . The godly must eye God's Glory, more than their own Gain. And the Public good, of Church and State. A good Trade. That is a Good Trade by which the body Lives, and with which the soul Thrives, and grows Rich: and by which the Times are in some measure Mended, and the Devil Troubled. His servants, Sanbalat, and Tobiah were Grieved that there was a man come to seek the Welfare of Israel * Neh. 2.10. A good ground of Bad grief. . It's better to be a grief to such Sanbalats, because we do Good, and grow Good: than to be a grief to them, because we grow Great. Tell your children, they are not the Richest who have most of the World, in their Possessions, Purses, and Houses: but they who have most of the Word, Spirit, and Golden Grace of God in their Hearts. And they are not the Wisest who are Ever seeking that which will Never satisfy, if Never so much be obtained: but they who seek that which will Sweetly Satisfy, and Eternally Content. Fath. But I hope there is no Hurt in Riches, though they be not a Heaven upon Earth, to afford full satisfaction. Min. No HURT! wise Solomon was not of your opinion. There is a sore evil which I have seen under the sun, viz, Riches kept For the owners thereof to their Hurt † Ecl. 5.13. . It's a Wonder if the worldling charge not the wise man with Folly, or the Printer with Error: saying, Surely it is to be read [kept From them to their Hurt.] For this is all his Fear: to have them kept For him, is all his Care: though it be to his Hurt. How to his Hurt? Silver is not Sin: Pearls are not Poison. No, but for man's Sin, the Ground out of which they come is Cursed * Gen. 3.17 . Ground is comprehensive: All cursed to the wicked. Simile As Paint proves not one to be of a good Complexion: Prosperity proves not one to be in a good Condtion. That Gingle [God hath blessed such a man with a Great estate:] The sound of a London Cymbal. hath made my Ears to Tingle. For, in Truth, he being Carnal [God hath Cursed such a man with a Great estate.] To say [The man is grown Rich] is too Plain, for our Fashionable Professors: therefore the Speech must be Adorned with [God hath Blessed.] And then this Fine Phrase, for man's Ornament and God's Honour: is a taking the Lords name in Vain, and a Very Lie. Whether or no the Person be blessed, is not by such considered. But if I will know whether the Estate be blessed, I must know whether the Person be blessed. If a Person be cursed, his Estate is cursed, both Personal, and Real, and All to his Hurt. The fault is not in a man's good Goods, Land, or House: but in his bad Heart. The mischief lies not in the Lump of riches, but in the Love of riches. If the Lump of riches gets into the House, the Love of riches gets into the Heart. If a man love the World, he loves not God † 1 Jo. 2.15 . What a man loves not, is not his god: his Goods are his gods: then no wonder if God do Curse, him and his gods together. ¶ 2) Nor was a wiser than Solomon of your opinion, viz, Jesus. Verily I say unto you, that a Rich man shall hardly enter into the Kingdom of Heaven. And again I say unto you, It is Easier for a Camel to go through the Eye of a Needle, than for a Rich man to enter into the Kingdom of God * Mat. 19.23, 24. . At this the Disciples were so Amazed, that (I suppose) if great estates had then been Offered to them, they durst not have Owned them. They seem to Faint under the Fear of being Rich. A rare fear. Strange men! Many fear Poverty: Few fear Plenty. Many fear they shall be Poor: but who is afraid he shall be Rich? this is the most Dangerous condition: the Mean is most : Give me neither Poverty nor Riches † Pro. 30.8. . ¶ 3) Nor was that Person of your opinion, who gave away his Goods, that he might be the Lighter to climb up Jacob's Ladder: i e, Crates' conclusion with his Coin. into Heaven. ¶ 4) Nor was Crates of your mind, who took his Money and threw it into the Sea: saying, [I will destroy Thee, lest thou destroy Me.] But he was much of your mind, who being at Sea in a Sinking Ship, suddenly fills his Pockets, and Bosom, with Silver and Gold, as fast as he could. And thus in a few minutes he made himself Very Rich. The Rich poor wretch. But, steeping out of the Sinking Ship, into the Swimming Boat, he was so Weighty with his Wealth that he stepped Short, and Sank into the Sea, and was Never seen more. If not money, yet, the Love of money, is the Root of All evil * 1 Tim. 6.10. : an Expression as if spoken of the Devil. If no hurt in the Love of money, there is no hurt in the DEVIL, nor any hurt in Hell. Fath. HA'! OH Master! Min. Madam! Maiden! is it Meet To set thy Heart where Beasts do set their Feet? It's not untruly Said if you be Told: You dig for Dross, with Mattocks made of Gold. Affections are too Precious to bestow: Upon the New-things, No-things here below. The Eagle Scorns to fall down from on High: The Proverb saith, to catch the silly Fly. And can a Christian leave the love of GOD? To love the Ground, and cleave unto a Clod. Like him at Sea, who did his Sweep: When All was going Down into the Deep. Or like the silly Bird, that to her nest: Is carrying Moss, and never is at rest. Till feathered well it be, but doth not See The Axe below, that's hewing down the Tree. Twelfth. If it shall please God to bless Education for Conversion, docu. 12. Concerning. Marriage. or to convert your children by other means:] Give not a child in Marriage to one that is Wicked, or without a work of Grace. Marriage is a very Solemn thing: in which Parents should be very Serious. Abraham was old, and he said to his servant that ruled his house, Put I pray thee thy hand under my thigh: and I will make thee swear by the LORD, the God of Heaven, and the God of the Earth, that thou shalt not take a Wife unto my Son of the daughters of the Canaanites † Gen. 24.1 . It's probable Abraham remembered the Ruin, unlawful marriages brought upon the Old World. The sons of God * Gen. 6.2. ] i e, which were of the Church of God: the posterity of Seth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put] in Abel's stead, whom Cain slew † Ch. 4.25. . Saw the daughters of men] i e, Cain's posterity. [They took them,] and forthwith are called [Flesh, * Ch. 6.3. ] & threatened with a Flood to destroy all flesh. And it's probable, the sons of men took the daughters of God too: and so made the greater mixture, and more Apostates, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Giants] signifies, coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To fall † Ver. 4. . See what an End the son of the Israelitish woman (whose father was an Egyptian) came to. She learned him to Speak: he learned him to Blasheme: for which he is Stoned to Death * Leu. 24.10. . The Jews married wives of Ashdod † Neh. 13.23. : and their children spoke Half in the speech of Ashdod * Ver. 24. . Their fathers learned them to speak like Jews, and Hebrews: and their mothers learned them to speak like Heathens: i e, to Swear, and Curse, for which their parents were Cursed † Ver. 25. . What an unparallelled wicked person is a Husband (sometime) by reason of a wicked Wife. There was None like Ahab, who did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up * 1 Kin. 21.25. . Jehoram slew all his brethren with the Sword, and slew the Princes of Israel † 2 Chro. 21.4. , and wrought evil in the eyes of the Lord, for he had the daughter of Ahab to Wife * Ver. 6. . These kinds of Contracts are called Treachery: their seed called Strange children † Ho. 5.7. : and the Parents appointed to Perish. Judah hath dealt treacherously, hath married the daughter of a strange god: the Lord will Cut Off the man that doth this * Mal. 2.11, 12. . And if you say, What is this to us in England? they were Heathens: Paul provides you an answer: Be not unequally yoked with unbelievers † 2 Cor. 6.14. . If unbelievers, it signifies Nothing to be Protestants and Professors. Such contracts of believers and unbelievers (being as contrary to God as Darkness to Light) I conclude are of the Devil. He hath (sometime) No such infallible way to Ruin a Christian as this. Then he tempts some one of his Servants to love such a one. And sends him with his Suit: A bargain from the bottomless pit. dressed up with his Tongue tipped with Goodly Talk. Deceitfully addicted to Sermons. To praise the best Preachers. To complain of Sin. In all points to feign a Conformity to Christianity. If it will not do, great Love, and Trouble is professed. And it will be his Death: or he shall Drown himself, if his desire be denied. But if granted, she shall have what Liberty she will. Ask such a Shechem Never so much Dowry, he will give it, let him but have the Damsel to wife † Gen. 34.12. . And when the Devils will is Done, and they be once One, they are soon Two. Then she is Frowned upon, and Frumped, and Fisted, and excluded at the door. She would not hear God's warning Word, and show shall feel Gods scourging rod. It shall be a Serpent, a Scorpion, a Plague. Better be bound Hand and Foot, to a Dead body, and buried Alive, than thus married. Christians are Strangely stupefied when careless of God's Word, in such a Weighty concern. And they shall be Strangely punished, to be awakened, and humbled: and Happy they if ever saved. Yea, Happy are they, if they may have the happiness, to go through a Hell upon earth, to Heaven. Fath. How if my child make a Promise to such a Person, Before I know it. Min. Then you must break it After you know it: and the Lord shall forgive it * Nu. 30.3, 4, 5. . ¶ To all which of Education, I add these two Exhortations, For children's Children. for Time to come. (1) If you Live to it, and have Time, and Opportunity for it: Teach your children's Children † Deu. 4.9. . Let them be brought upon your Knees, to that End. Not to take their parents work out of their hands: but to help them on in this Great good work [Education.] While you live, think not your Time too much for GOD: were it to our-last the age of Methuselah. But (2) Live or Die, Lay a very solemn Injunction upon your children, to teach Their children. And to lay the like Injunction on their children, to teach Their children. Thus leave an Inheritance to your children's Children † Pro. 13.22. . Make your practice profitable to Posterity, to convey conversion from Generation to Generation: that Religion may run in a Blood, and flourish in your Families throughout All generations: so long as the Sun and Moon endures. These Scriptures do not stand for Ciphers, which I will only relate, and leave with you to Ponder at leisure. Hear me, I will declare that which Wise men have told from their Fathers, and have not hid it * Job 15.18 . I will utter dark say of old: which we have heard and known: and our Fathers have told us. We will not hid them from their Children, showing the generation to Come the praises of the Lord. For he established a Testimony in Jacob, and appointed a Law in Israel, which he commanded our Fathers, that they should make them known to their Children. That the generation to Come might know them, even the Children which should be born: who should arise and declare them to Their children † Psal. 78.2. to 7. . Hear ye Children the instruction of a Father, etc. For I was my Father's son: he taught. Me also, &c * Pro. 4.1, 3, 4. . The father to the children, SHALL make known thy Truth † Isa. 38.19 . When I call to remembrance the unfeigned faith that is in thee, which dwelled first in thy Grandmother Lois, and thy Mother Eunice, and I am persuaded that in thee also * 2 Tim. 1.5. . The Elder to the Elect Lady and her Children, whom I love in the truth: for the truth's sake which dwelleth in us and shall be with us for ever. I rejoiced greatly that I found of thy Children walking in Truth, as we have received a Commandment from the Father † 2 Job. 1, 2, 4. . Those things which are revealed belong unto Us, and to our Children for Ever * Deu. 29.29. . Fath. Now Sir I suppose we are at an end. Min. NO no, the great work is yet behind. Fath. A great Work behind STILL! what is That, I wonder? Min. It's PRAYER Parent! Prayer for a Blessing. PRAYER! for a Blessing upon [Instruction] by Doctrine and Example: and upon [Correction,] by Word and Rod: that Education may end in Salvation. N B, Let Prayer and Endeavour be linked together. He that Prays, and not Endeavours, mocks God. He that Endeavours, and not Prays, mocks himself. Prayer is to be performed with much Frequency, Fervency, and Solemnity. You are to be very Serious when by instruction and correction, you speak to a Child: how much more Serious and Solemn, when by prayer you speak to God. Thus pray; FOR them, and WITH them. First. Pray, For children. FOR them.] Lift up prayer, as for children that stick in the Birth: when there is not strength to bring forth † 2 Kin. 19.3, 4. Lift up thy hands for the life of thy young children * Lam. 2.19. . Pray, For them, as if they were at point of Death. Pray, For them, as if they were at brink of Hell. Pray, For them, as if they were possessed with the DEVIL. e g. Master, I Beseech thee look upon my Son, for he is my Only child. And lo a spirit taketh him, and he suddenly cryeth out † Luk. 9.38, 39 . And ofttimes it hath cast him into the Fire, and into the Waters to destroy him * Mar. 9.22 The poor man's prayer improved. . Improve this thus. LORD have mercy on my child! an evil spirit is in him, and he cries out Rudely, and Wickedly. And it oft casteth him into the Fire: of Fury, of Envy, of Lust. And into the Waters: of Sinful Pleasures, of Drunkenness: the water of danger of Drowning, and Damning. And I brought him to thy Disciples, and they could not cure him † Mat. 15.16. . So you, q d, I have brought him to the Sermon, and to such a Disciple to Document him, reprove, convince, convert and recover him: and Still he lies at the Point of death: LORD come down ere my child die * Job. 4.49. . Help from Heaven is the Point, parents must Come to, and Prevail for: or their children go down to Hell. ¶ And to encourage you, Ten Con. Consider how Prevalent, prayer hath Been: and what great things it hath Done. e g. ¶ 1) Prayer hath made the Sun and Moon, to Stand still † Jos. 10.12 . ¶ 2) It hath made the Sun go Backward * 2 K. 20.10. . ¶ 3) hath fetched Fire, from Heaven † 1 Kin. 18.36, 37, 38. . ¶ 4) hath fetched Water, from Heaven * Jam. 5.18 . ¶ 5) hath fetched a Soul, from Heaven † Act. 9.40. . ¶ 6) hath fetched an ANGEL, from Heaven * Jud. 13.8 . ¶ 7) It hath fetched GOD, from Heaven † Psal. 18.6, 9 . ¶ 8) It hath fetched a Person, out of Prison: who was Guarded, and Chained, and shut in with an Iron Gate * Act. 12.4, 5, 6, 10. . ¶ 9) It hath helped a Soul, out of a Hell upon earth: even out of All trouble † Psal. 116.3, 4, 8. . ¶ 10) It hath held God's Hands from destroying * Exo. 32.10. : and hath prevailed with God for Special blessing † Gen. 32.28. . As a Prince had Jacob power with God, and prevailed. He kneeled down Jacob, and risen up Israel. A Divine Dignity. He took his brother by the heel in the Womb, and by his strength he had power with GOD: yea he had power over the ANGEL and prevailed. Even the Lord God of Hosts, the Lord is his Memorial * Ho. 12.3, 4, 5. . Godliness is a Mystery: there is no trade like Beggary. Carnal beggary at Man's door is a Poor trade: but spiritual beggary at GOD's gate is a Rich trade. A rich Trade. A praying Christian is like a Courtier: who gets more by One suit in Season; Simile than a toiling Trades man gets in 20 years. A little of God's Gold got by prayer, is worth more than a Great many Guinys. ¶ PRAY then with All perseverance, lest you play the Hypocrites part. Of him, Job gives you a Character in a Quaere: viz, Will he always call upon God? † Job 27.10. NOT Herald God shall hear from him in Hell * Lu. 16.24 . And it may be (first) in the hour of Death. He will cry when God kills him † Ps. 78.34 Simile. : like the Swine, when the Knife is at his throat. It was a sad Argument, that Atheist used in his [one prayer] at Sea in a Tempest: when he told God plainly [He was no common beggar, Heylyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p 376. had never troubled him with prayer before, & if he would but hear him that time, he would never trouble him again.] This argument which he thought to be twofold For him, he little thought to be ten thousand-fold Against him. Fath. How oft in a day had I best to pray, that I may persevere? Min. As to your Time and Times in a Day for private prayer,] if you will take my Counsel, follow David's Example: viz, Times for private prayer. Three times a day: Evening and Morning, and at Noon will I pray † Ps. 55.17. . And Daniel's example: he kneeled upon his knees Three times a Day, and prayed * Dan. 6.10 . And for a Type of our looking to Jesus in prayer, his windows shall stand open towards Jerusalem, though Death come in at them, and carry him into the Lions Den. Daniel will Pray though he go into the Lion's Den for it. Some will not Pray, Some do as Dives did: Perish first, and then Pray. though they go into the Dungeon of Hell for it. And though Daniel's prayer did not keep him Out of the lion's den, it kept him In the lion's den: which was to God a greater Glory, and to Daniel a greater Mercy, and to his enemies a greater Misery, than if he had Never come there. It was a Perilous time for Prayer. Daniel's safety seems to lay in laying a Bed, and laying prayer Down till the 30 Dog-days be out † Dan. 6.7, daniel's safe danger. . N B. In the most Perilous time for Prayer, than it is most Safe to be in that Peril of prayer. The danger lays in the Neglect of prayer: take heed of That. I have read of a Witch who much envied a godly man: Of the Witch. and sent her Imps oft times to destroy him. But they usually returned with this answer [We cannot come at him, for he constantly prays to God.] At length he (being in Hast) went out one morning without prayer. And that day they did him a greater mischief than Daniel's Devils did him in the Lion's Den: viz, broke some of his Bones. This the Witch confessed when imprisoned. Mr Hast. Remember this that morning [Mr Hast] is so great a Husband, as to call you out before you have been in your Closet. First worship God: he that forgets to Pray: Bids not himself, Good Morrow, nor Good Day. Fath. It would make a man afraid. But I believe many go out in the morning without prayer, and come Safe home at night too. Min. NO wonder. Them condemned Prisoners that lay at quiet in Fetters, Allusion. why should the Keeper of Newgate hurt? he knows they will be Hanged when it's the King's pleasure to appoint the Execution Day. But if one to his great Damage do break away: WOE be to him, if he can come at him. God is not for speedy execution. And what cares Satan for breaking men's Bones, who are Subject to his Service. No, let them go whole-Footed, and whole-Handed to Hell. But if one break Prison, for liberty to serve God: OUT comes the roaring Lion with a Hue and Cry from Hell: to devour Him, if he may. Second. Pray, With children. Pray, WITH them, in your Family.] It's to poor purpose for Parents to pray, For children, and not With them. And for Masters to pray, For servants, and not With them. Sir, you are Master of a Family. Set up the Worship of God in your Family, or expect the Wrath of God to be reigned down upon your Family † Jer. 10.25. : Fire and Brimstone and an Horrible tempest * Psal. 11.6 . But— what causes your Countenance to change? Fath. I am frighted with fearful words. Min. This countenance is a Character of a guilty Conscience. No wonder, if you are Frighted. It's more Dreadful to stand before the Drawn Sword of God's mouth without Shelter: than to stand naked before Cannon Shot. Fath. I desire direction for Family duty. Min. First. As to Time, and Times, Direct. 1. Times for Family prayer. when and how Oft.] I affirm, that you are to perform this duty of prayer, In and With your family. Twice in a day: viz, Morning, and Evening. And this without Fail, except in a case of Necessity, which hath no Law. And the Lord spoke unto Moses, saying, Command the children of Israel, and say unto them. MY offering, and MY bread for MY sacrifices, made by sire for a sweet savour unto ME, shall ye observe to offer unto ME in their Due season † Nu. 28.1. . Day by Day, Morning and Even, continally * Exo. 29.38, 39 . Though this be out of use as Ceremonial (and so Practical) it's not out of use as Doctrinal, and directive to Gospel duty. Gospel duty contained in One of God's Two Testaments, Gospel duty Great. New or Old: is a greater Sum than many Gospelers imagine. Master's give unto your Servants that which is Just, and Equal, knowing that ye also have a Master in Heaven. Continue in prayer † Col. 4.1, 2 : i e, For them, and With them. Note these Phrases, Cornelius prayed to God always * Act. 10.2. . Pray without ceasing † 1 Thes. 5.17. . Thou shalt eat bread at my table continually * 2 Sa. 9.7. . Was Mephibosheth such a Cormorant, as to eat bread at David's table Day and Night? is a man to do Nothing but Pray, as if he was an Angel who hath no earthly trade to follow? No: the Sense of these Say [Always, Direct. 2. without Ceasing, Continually] is, Do it Daily, at Set Times. ¶ 2) Choose the Fittest, and Best part of these times: i e, Early in the morning, and Early in the evening. Then are you like to be Best disposed: and your Service Best accepted: They that seek me early shall find me † Pro. 8.17. Direct. 3. . ¶ 3) Choose the fittest Place. Christ commends a close Closet to a Christian, as a fit place, for private prayer * Mat. 6.6. . Such a place is also fittest for a Family, which is freest from noise. Distracting thoughts will come in too Soon, though they be not sent in by Sounds, and caused by Clamours abroad. Direct. 4. ¶ 4) Be not hindered by Trifles, that is hateful to God. He that will not go to Heaven till there be nothing in the Way, is Never like to come there. Direct. 5. ¶ 5) Lay all business By, during the Time of the duty. Order your Fire to be freed from that evil kind of Forecast, of placing some Vessel upon it, to be Stirred, or Tended upon, and took Off in prayer. Cursed fore cast. Some forecast is as good as Work: but this is worse than Nought. ¶ 6) Gather all your Family together, Direct. 6. to prayer. Gather the people together, Men, and Women, and Children, and thy Stranger that is within thy gates, that they may Hear, and Learn, and Fear the Lord † Deu. 31.12. . All Judah stood before the Lord, with their Little-ones, their Wives, and their Children * 2 Chro. 20.13. . Both Young men and Maidens, Old men, and Children, let them Praise the name of the Lord † Psal. 148.12, 13. Direct. 7. . ¶ 7) And, Far be it from you for Ever, to separate your children from God's Service, as some do: who for a peaceable preparation for prayer, Pack their children to Bed, at 5, 6, 7, 8, 9, 10 years of age: with such a Salvo (forsooth) They will Cry, or Sleep, or Something, and disquiet in duty. Strange peace! is This the way to train up a child in the way he should go? is This the way to bring Up in the Nurture and admonition of the Lord? If they Cry, or Sleep, it's the Parent's fault. Late prayer, or some disorder, is the Matter. Serve GOD, and the Soul; before you serve the Body. Go to prayer before Supper. And make a Law, viz, They that Cry, shall be Whipped, and they that Sleep, shall go Supperless to Bed. And do not drive your children away before the Duty, Odious Order. as if they were Dogs: and leave your Dogs in their room, as if they were Christians (as some do) Both which are abominations. I have heard of a Youth, who was Converted by an expression in prayer. It was because he heard it. If he had been Packed to Bed that night before Prayer, to the prevention of his conversion; doubtless it had pleased the Devil to Purpose. Direct. 8 ¶ 8) Take heed of praying To persons, Cauttion instead of praying For them: i e, by affected Phrases, and tinkling Tones. Hateful is that prayer to GOD, which is devised, form, and phrased to please Man. And No better are the Prayers of some persons. The Devil is such a Chemist, he can extract evil out of Good: and Poison a person with his Own Prayers: by puffing him up with Pride in them. Direct. 9 ¶ 9) Precede Prayer, with the Word. The word and prayer, are put together * 1 Tim. 4.5. . Read a Chapter before Prayer. And speak something to your Family, from what you read. Direct. 10 ¶ 10) And let me commend the Annual reading over the Bible in a Family, for a good Custom: which may be thus performed. There is in the O T, Chapters 779.] Psalms 150.] Chapters and Psalms 929.] In the N T, Chapters 260.] In both O T, and N T, Chapters 1039.] In both O T, and N T, Chapters and Psalms in all 1189.] There is in a Year 365 Days. In Bissextile, A Rule to read the Bible. or Leapyear 366. Read 3 Chapters a Day: and read so many Psalms a Day (when you are at them) as to read them all in 20 Days in Bissextile, and in 19 Days in another Year: this reads the Bible through in a Year, except One Chapter, which is easily added to the last day's Task. Or, if you have Bentley's Bible, it hath 375 Leaves. If you read one leaf a Day, this does it, except 9 leaves in Bissextile, and 10 leaves in another Year: which is not one leaf a Month more than one a Day. In a word, one quarter of an hour in 24 hours (with a ready Reader) reads the Blessed Bible in a Year. And which of us does not trifle away, Ten Times more Time than so. Unworthy is that Person of the Name (and far from the Nature) of a Christians: who thinks SO little time too Much to spend in Reading, God's Precious, Pure, Blessed Word. Thus far of Family Duty. Fath. But hear me before you proceed any farther. I am unfit for Family Duty, because of my weakness to perform it. Min. If you know what you say, and be as Willing as Weak, it is well: for than you will venture on your Duty, and trust to God's strength, which will carry you through what Ever he calls you to. Sufficient for satisfaction is that One Promise: as thy Days, So shall thy Strength be † Deu. 33.25 . Let the weak (believe and) say I am Strong * Joel 3.10 But tell me true, is there not somewhat else at bottom? Fath. Truly there is: I am ashamed to pray in my Family, among my Servants. Min. Now you say Something, though worse than Nothing. The former was Weakness, this is Wickedness. Ashamed! to speak to GOD! to serve GOD! to be like GOD! what ashamed of GOD! OH dreadful! read this Text and Tremble. Whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed when he cometh in the Glory of his Father † Mar. 8.38. According to Christ's glory, will the shame of such be: i e, Infinite. To see what a glorious Person is ashamed to Own them. To see what a Master they have been ashamed to Serve. To see shameful Spewing upon their Glory * Hab. 2.16 . Shame is the punishment prepared for Christ's implacable enemies: HIS enemies will I with Shame † Psal. 132.18. It's like clothes (1) They are Visible: so is Shame. Simile. (2) Unseparable while the Person is visible: Dissimile. so is Shame. It's unlike clothes, they Cover nakedness: shame Discovers it for ever. What shall I say? if Shame be your Sin: take heed Shame be not your Sorrow. The Sin of shame, and the Sorrow of shame, are Both unspeakable. It's written of Ajax, the great Grecian warrior, Ajax's dying saying of Shame. that he Died with Shame, and cried [No death like it.] And Christ's enemies, who are ashamed of him (at last) are like to cry [No damnation like it. ¶ Sir I must tell you (though you deferve not to be told) that you are ashamed of your Glory. Grace makes a man glorious Within, and godliness makes a man glorious Without. Your Duty is your Dignity: Do it, and God will Dignify you For it. Them that honour me, I will-honour * 1 Sa. 2.30 . If any man serve me, him will my Father honour † Joh. 12.26. You count it an Honour to serve an Emperor: what is it then to be served By an Emperor! yet all this is Dross to the Service of God. To be a Servant of the great God, is a greater Honour than to be a Master of all the men in the world. And yet is not this All, for he that serves God him will God serve. God will shut the Door after his servant Noah * Gen. 7.16 God will make the Bed † Psal. 41.3 : and he will wash the Feet * Jo. 13.5. He that will wait on God, on him will God wait † Isa. 30.18 . Even GOD, who is King of Christians, King of Nations, King of Kings, King of Heaven, and King of Glory. At whose Splendour, Angel's Wonder: and each one covers his Face, with two wings, as with a double Veil * Isa. 6.2. . Fath. I will object no more against prayer. Min. Then I will direct more, For prayer. ¶ Pray with your children not only in your Family, but sometimes do You, Pray, with children in Closet. sometime let their Mother, sometime let both father and mother take their children into their Closet, and pray with them There. (1) In this way you may the more Freely confess their bad Hearts, and Faults to God: bewail their Condition, and speak to God for them. (2) This way will make it manifest to GOD that you are in good Earnest for their Good. (3) It will make it manifest to your Children that you have more than a common care of them, as in Common among your Servants: for it will show them you have a Special respect for them. (4) And it will have a Good Effect upon them. If the heart of the fathers be to their children, the heart of the children will be to their fathers † Mal. 4.6. . Your Children will see the difference of this duty: and You will see it: for it Will work, and it will NOT be so well without it. ¶ Teach your children (a right way) to pray for themselves. To teach Children to pray. Teach them not to call God Father, in a state of Nature: as some parents do, who teach their children to Lie to the Lord, and speak Blasphemy against God. But, put them into Such a way to pray, as Such may use. viz, To pray for the life of their Parents. And for their Own life. And for mercies to maintain life: as meat, drink, clothing, protection from danger. And to pray for life for their Souls. For a Sight, and Sense of Sin. For a Saviour. For Pardon. For grace in the Heart. For a new Birth. That they may be the children of GOD. And be saved from the power of Sin, and SATAN, and Hell Fire. And may go to Heaven, and be happy both in Body and Soul, for Ever. Fath. If children be wicked, they may not pray: Object. for the praying of the wicked is Sin. Min. So is the Ploughing of the wicked sin too * Pro. 21.4. By your argument the wicked must not Plough: i e, follow a Calling for a Living: but Beg, Steal, or Starve. (2) I grant, whether the wicked Plough, or Play, or Pray, they sin: yet they must Plogh, and Pray too, or do worse: for the Neglect is worse than the Act. If to pray is Sin, not to pray is a Worse sin. And of two evils, it's best to choose the Least, and refuse the Greatest (3) The wicked are Created to pray † Act. 17.26, 27. (4) The wicked are Commanded to pray * Act. 8.22. (5) Prayer is put up (and recorded) for Wrath to be poured out upon them, because they Do not pray † Jer. 10.25. . (6) A precept for parents to teach children to Pray, is Certainly employed in these expresses for Education. viz, Train up a child in the way he should go * Pro. 22.6. .] Bring them up in the nurture and admonition of the Lord † Eph. 6.4. Fath. I have head a Professor say [To teach children to Pray, is the way to make them Hypocrites.] Min. He is not so sure of That, as I am of This: viz, To let them go prayerless, is the way to harden them for Hell Fire. OH what a Cutting Cry will this be One-day in Hell! [I am Damned because my parents did not teach me to Pray to be Saved.] He that forbids the wicked to Pray, if he is not a wicked Man, yet his is a wicked Act. And whatsoever be his Condition, he is in that Point under Delusion. Let such men say what they will: I say, teach your children to Pray. And again I say, Do it: if in Doomsday God do Blame you for it: Caution. Black Art. I will be Bound to bear it. ¶ But, Let not your children learn that Black Art of boldness by prayer: viz, To sin the more securely. Like that Religious Beast, I have paid my Vows, therefore came I forth to meet thee: come let us take our Fill of love * Pro. 7.14, 15, 18. Mr Tho Shepherd. . Or like that London Monster, who haunted Taverns, Theatres, Whore-houses, all day: but Durst not go out in the morning without prayer: and Then so bold, he durst bid the Devil do his Worst. Or like such who serve God on the Sabbath day, for a Licence to live licentiously all the Week after. For if the Sacrifice of the wicked be Sin, how much more when he brings it with a wicked mind † Pro. 21.27. Procure prayer. . ¶ Last. Procure the prayers of Praying Persons for your children (as much as may be) and esteem of such Persons, as Precious. Had I an opportunity of Preaching to all the praying persons in England at Once: I would exhort and beseech them All in general, and Every One in particular: to pray for ALL the children of the children of God. Some have Observed, and Asserted, [That the children of Many Prayers do Seldom miscarry.] So much concerning Prayer. I shall come to a conclusion with Ten (considerable) Corollaries, Te Corol. to quicken you to your Whole Duty, contained in this Conference. First. 1. Coral. Father's Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab. The very Name of a father may be a Motive to duty. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A father] comes of the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he willed; desired] of the father's affection to his children, which doth Naturally descend to them, with desire after their welfare. If not Thus, a man deserves not the Name of a father. They who have been instruments to bring children into a State of Condemnation, and care not to bring them into a State of Salvation: are these Parents! shall Paul travail in birth till Christ be form in Christians? * Gal. 4.19. and be so concerned as to wish himself accursed from Christ for his Kindred? † Rom. 9.3. shall Ministers do their utmost to Save children? shall the Devil do his utmost to Damn them? and shall their own father that Begat them, and their mother that Bore them, carry it as if they care not whether they are brought forth for a Saviour or a Murderer? and are these Parents? Monstrum! Horrendum! NB. Neglect of duty to a Child, to humour an angry Wife, had like to cost Moses his Life: for, the Lord sought to Kill him * Exo. 4.24 . Let careless parents have a Care, God do not kill them Quite. And let Parents hear themselves spoken to in these Texts. Keep this man, if by any means he be missing, than thy Life shall be for his Life † I K. 20.39 If he Die in his iniquity, his Blood will I require at thy hand * Ezek. 3.18. They that are under Such words, abroad without Shelter, and do not hear it Thunder: are very Dull of hearing: Second. The child's tears at its Birth, Coral. 2. Child's Tears. may he a Motive for parents, to Pity and Duty. These tears seem to Presage its Sorrow. The poor child seems to cry to see into what a Stormy Sea it is Launched: in danger to be Swallowed up, Soul and Body at once. Or, to see upon what a Shore of trouble its Landed: to wander in a wilderness of Woe, among wild beasts of Prey. Yea so Cruel are the Devils Creatures, that poor children are in danger of their Death, before their Birth. Cruel cruelty. The cruel Claws of these wild Beasts (sometimes) tore the Young out of the Womb before they are Born * Am. 1.13. : and the Old out of the Tomb after they are Buried † Ch. 2.1. . Third. Coral. 3. Child's Dead state The dead condemned State, children are Born in: and are in till Born again. It is a Dead Life, between the first, and second Birth. One passing by the house of a Sinful Sluggard, said [Here lies (not lives) Such a One.] A natural life, is a kind of a Lifeless, Worthless life. The old youngman A strange Epitaph. An old man converted a little before his Death, would have this Epitaph on his Tomb [Here lies a very Old Man of 3 years old] Barlaam being asked how old he was, said 45.] Said the other, Thou seemest to be 70.] Yea (said Barlaam) if you reckon ever since I was Born: but I do not Count the time I spent in Sin.] Lay this Dead Life to Heart. Suppose you had a child condemned to Die: yet so as there remains a possibility to procure a Pardon. The execution hour is concealed in the Kings own breast. It may be the child hath Ten Days to live: it may be not Two Hours. How would you bestir you in Such Case? how restless Night and Day till your poor child's Pardon is procured? except Jehoram-like you were bereaved of Bowels † 2 Chron. 21.19. , and had not the least Pity left in you. This is your children's Case, if unconverted. As after the Sentence, a malefactor is a Dead man: so before the Second birth, a child is a Dead child: i e, Sentenced, and Condemned, to be Hanged, and Burned, and Racked in Hell. And peradventure you are driving on designs to procure Portions, and not Pardons. OH Miserable man! to morrow may be thy Son, or thy Daughters Damning day. And if Once the secret set time be Out, the poor child is Haled away, into Endless Wo. Fourth. Your condemned child, Coral. 4. Supposed sad sense. is also to be supposed, under a Sad Sense of its condemned condition. Suppose you should Act as if as Insensible of it, as a parent is of a child's Soul condemned state. And at your Return in the evening (after all the trifling Turns you take in a day) your poor child should Quaere with a Sad Countenance [Father where have you Been to day?] Here and There, about This and That. [OH Father! what have you not been with the King to day? and do not know but I may be Hanged to morrow.] And as you sit Idleing, Sleeping, or Smoking in the house [GOOD Lord! father, will you sit Thus and let me be Hanged!] What a Cutting consideration is This! OH how Common is it for children to be in a Soul-condemned condition! and will parents (who profess to believe it) Pipe, and Pot, and Prate away their time, while their children stand on the brink of Everlasting Burn? will they take their Recreation while their children are under Condemnation, near that execution and End to perish for Ever? the Plague of Pharaoh is upon such parents' hearts. WHAT Faith have such in God's word? what Life is in their faith? the faith of DEVILS exceeds a Dead faith * Jam. 2.19. . Fath. It is very Sad to consider a child in such Case. Min. Very SAD! in so saying, you say Nothing. It's most Deplorable, and Lamentable: enough to make a merciful man wish his head Waters, and his eyes a fountain of Tears: to weep Day and Night for children so Dismally miserable † Jer. 9.1. . And its matter of mourning to think how Few Tears fall into God's Bottle upon this account. Fift. Coroll. 5. The inhumanity, and cruelty of such careless parents. Cruelty. They are said to be more Savage than Sea-Monsters: for even They draw out the breast and give such to their Young * Lam. 4.3. : but these Men-Monsters are like the Ostriches in the wilderness, with a 7-fold Similitude. (1) The Ostrich is between an unclean hateful Bird and a Beast: hath part of Both, Ostrich defined. but No part of Man, as the Meraid hath.] A sad Character for a father. (2) Faith outwardly with feathers † Job 39.13 .] So is a foul Pharisaical father. (3) She is Proud.] What time she lifteth up herself on High, she Scorneth the Horse and his Rider * Ver. 18. . (4) She is Foolish:] because God hath deprived her of wisdom † Ver. 17. . In danger she hides her Head: and then thinks No body sees Her: because She sees no body. Man thinks he is Safe because he sees not God. Man Cannot see, he Will not see, and then says, God Shall not see * Psal. 94.7. . (5) She is forgetful of the great concern.] She leaveth her eggs in the earth, and forgetteth that the foot may Crush them, or that the wild beast may Break them † Job 39.14 15. . (6) She is without natural affection.] She is hardened against her young ones, as though they were not hers * Ver. 16. . (7) She is of strange strong Digestion: eats Old Iron.] So such Savage men can Swallow such say of God, as would Tear the very Heartstrings of a tender Heart in sunder. These are 7 Sad Cursed Characters, of careless parents. King Herod's cruelty to the children in Bethlehem (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the males † Mat. 2.16 Augustus Caesar's saying. ) founded this phrase [Better be Herod's Swine than his Son] for some say his Own was slain in that Storm. The cruelty of our Ostrich-like fathers may found this phrase, [Better be such a man's Swine than his Son, who cares no more for this son's Soul than if he was a Swine. Crates wish. ] Crates wished himself on the top of the highest Mountain in All the World: to cry out against Parents, who are careless of their children's Souls. The beasts of the field that manifest love to their Young, and mourn if they are Lost: may rise up in judgement, and Condemn these men. Sixt. Coral. 6. Prodigious effect of neglect. The monstrous prodigious fruit and effect of Parental neglect, and Omission of Education. viz, The universal vanity of Youth: and base brutishness of Boys. Their epidemical disobedience to GOD: by Cursing, Swearing, Lying, Stealing, profaning the Sabbath: the Day designed by them for Satan's Service. Their disrespect to Superiors. Their disobedience to Parents. And to Mr, Mrs, and Dame: of which there is such an universal Outcry in the Kingdom, as of some pestilent Plague and Judgement. ALL lays Principally at Parent's doors. For if they would exercise that Authority over them which God hath Given them; and perform their Part according to God's Precept; it would work a great Cure among the contagious Scabs, Wounds, Bruises, Sores; which have over spread the Body of Great Britain from the Sole of the Foot to the Head * Isa. 1.6. . But this neglect of parental duty, is like the Setting open of Sluices, and Floodgates, to overflow the Land with a flood of Filthiness, and Profaneness. And to make children Famous for (nothing but) Wickedness. To be children of Belial † 1 Kin. 21.13. , Cursed children * 2 Pet. 2.14. , children of Perdition † Joh. 17.12. , children of the DEVIL * Act. 13.10. , and children of Hell, as the Scripture calls them † Mat. 23.15. . And parents do not only Lay the reins in their necks, to let them run Headlong to Hell: but also do Led them on to that Lake, by learning them to Sin by their example. viz, To Swear, Lie, Curse, Scoff at the godly. It's probable the parents taught the children to Mock, which Bares tore for mocking, as an Emblem of the Torment of Hell for mockers. N B. Wicked parents will teach their children to do good men Hurt, rather than to do themselves Good. Herodias would teach her Dancing-daughter to ask Herod for John Baptists Head, rather than for Half the Kingdom * Mar. 6.23, 24. . N B. For parents to bring Forth in sin, and to bring Up in sin, is a Sure way to bring Down into sorrow: both themselves and their children together, for Ever, and Ever. Seventh. Coral. 7. Death's small distance. Consider what a Small distance Death may be from (or how near to) your children's Heart, or your Own. By reason of the uncertainty and shortness of Life, and certainty and (sometime) suddenness of Death: a Man or Child may be within a Step of death, and not have a Thought of death. Or else think it as far Off as the East is from the West. (1) God may smite with a Secret Sudden Stroke. (2) One may die a Natural, and Sudden death: of which no Reason can be Rendered. (3) One may die Casually, and Suddenly, in Any place in the land of the Living e g. If one be at Sea, or on the Thames in a Boat, there is but a Board between him and Death: Life within, and Death without: and but a Thin Board between. If at Land: but a Shoe-Sole between the Bottom of the Foot, and the Top of the Grave. If in any Street or Lane in London: a Tile, or Brick may Fall, and Kill. If in the Field, or Country in a journey: a Thief may murder. If in a Wood: the same Death: or a wild Beast may Devour. That which hath Life, may take away Life. That which is Dead, may be a man's Death. The fall of Earth, or Stone, or Timber: or a man's fall into Water: or off his Horse, or House, a Hundred ways to fall Out of the world. What is your Life? it is even a Vapour that appeareth for a Little time, and then vanisheth away † Jam. 4.14. . What is Man? * Psal. 8.4. q d, A little bit of breathing Clay, a little bit of creeping Clay, a little bit of living Clay, a little bit of dying Clay. And yet what a Do will a Proud, Painting Jezebel make with a bit of Dirt: which the Dogs are about to eat up for an Excrement † 2 Kin. 9.30, 36. . O Earth, earth, earth! hear the word of the Lord * Jer. 22.29. . What is that? DUST thou art, and unto Dust shalt thou return † Gen. 3.19 . Brave Madam Silkworm! O thou Clod of clay! Mayest be to Morrow for the Worms a Prey. Eight. Coral. 8. Dolorous Death. Your child's condemned State spoken of in the third Corollary, peradventure is by this time forgot. Suppose (by your neglect) your child Dies in this condemned condition. And in Dying (to sting your Conscience) hath its eyes Opened, to see the mouth of the bottomless pit stand Open, to swallow it Down into the Dungeon of Hell. At which sight it Shrieks out, O Father, Mother! did you Know me to be in this condition and not Tell me of it, and labour to get me Out of it? did you Know me to be born in Sin, to live Cursed, unconverted, and Condemned; and not Acquaint me with it? did you profess to believe the Necessity of a new Birth, a new Heart, a new Life: and let me Live and Die without it? was you Willing I should go to Hell that you would not Tell me of it, except in such a Sleighty way as begot disbeliefe of the Truth of it, and of the Verity of my misery. Cursed be the Day that Ever such a father Begat me, and that Ever such a mother Bore me. And then dies Roaring, as if already in Hell. Can you give no guess at This, what This will be to you? when it's your Case, none need to Tell you what it is. Then you may weep with Rachel, who refused to be comforted for her children, because they Were not * Jer. 31.15. . And with Isaiah, who said, Look away from me, I will weep Bitterly, labour Not to comfort me † Isa. 22.4. Solon's Sorrow. . And with Solon, to whom said one [Why do you weep? it will do no good now.] Alas said he, I therefore weep because weeping will do on good.] And with the woman who was so busied in saving her Stuff, that her child in the Cradle was forgot, till the house (on fire) was Down, and the child Dead: and then she remembered it Roaring [O my child, my child!] And with Jacob when he supposed Joseph was torn in pieces: I will go down into the grave unto my son mourning, thus his father wept for him * Gen. 37.35. . If Joseph had been torn in pieces with a wild beast as Jacob supposed; what had that been to a child's being torn by Devils in Hell to all Eternity. Ninth. Coral. 9 Doomsday Dolour. Consider the Dolefull out-cries of Damned children in Doomsday, against their carnal careless profane Parents: who have Lamentably lost Themselves, and their Children too. When poor children with Pale faces (yet as Flames) and hearts full Horror, shall ROAR out [O Father, Mother! what have You done! I must Burn for ever in Hell, for the Sins you learned me to live in by your Sinful example. The oaths I have Sworn will Cursing of men, God will Curse me for ever. You set me to Work, and let me Play on the Sabbath day. I had no rest from Sin, and now I must have no rest from Sorrow: but Roar for ever. Now God's wrath will be Poured out upon me because I did not Pray. To pray you would Never learn me, except to say the Creed, the 10 Commands, and the Lords Prayer: by which you learned me to Lie, for which I must Lay in the Lake † Rev. 21.8. . You learned me to neglect Salvation: now I have Lost it. You learned me to Mock the godly: now God Mocks at my misery. You led me after our Blind Guide, who called us Christians, and Gods children: now we are in the ditch of Damnation together * Mat. 15.14. . You let me Game away my time: by which I have lost Heaven, and won Hell. I would have heard good Sermons, which I heard folks Commend, and say, Sinners were Saved by them: but you would not Suffer me, but Shut up the Kingdom of Heaven against me. OH that Dreadful Judge! will presently pass the Sentence, Depart ye cursed into everlasting fire † Mat. 25.41. : and then we shall be a Hell in Hell, to each other for Ever. It will be a Hell to me, to behold You in Hell: you Cursed father, and murderer. And it will be a Hell to you, to hear me Howl and Roar: and Curse you to your Face, for Ever. And a Thousand such Dolorous ditties: Ten thousand times more Terrible than tongue can tell. Sir, though it be not your Portion to perish with a child lost by your neglect; yet is it nothing Now to think, that when you are in Heaven, you shall have a child to Howl in Hell, and curse you there for Ever? or will it be Nothing to you in the judgement Day? seeing (as the Scripture signifies) some Saints shall then be subject to Shame, Sorrow, and saved so as by Fire * 1 Cor. 3.15. . Last. Coral. 10. Sweet fruit of good Success. Consider the comfortable joyful effect, and Sweet fruit of such godly Education as ends in Salvation: and that both in Time, and in Eternity. It may be a comfort to you in Any condition on Earth, to think your children are Heavenborn: Pardoned, Justified, Sanctified, and shall be Glorified. If they should be Poor, yet they are Rich: and will be the Richer for their Poverty to all Eternity. Whatsoever they Do, or Suffer, or Lose for God: he will Richly reward them. Whosoever is their Enemy, God will be their Friend, and will Never fail them. If they be Sick, or in any Adversity: Still they are Happy. If You be sick, or in any trouble, they will Pray for you. If they Die while you live, you may be more comforted in their Death, than a man can be in a child's Birth, or wicked Life. If You die while they live, you may Sweetly say with Jacob, Behold, I die, but GOD shall be with you † Gen. 48.21. . In the Judgement day! how Sweet to stand at Jesus Right hand! saying, Behold, I, and the Children which God hath given me * Heb. 2.13. : none Lost by my negligence: all Saved by my diligence. How sweet to be the Subjects of this Golden Sentence, Come ye blessed of my Father! O festus dies. while others are the Subjects of that most Direful Doom, Depart ye Cursed. How Sweet to be for Ever in Heaven, to Trumpet out Eternal Praises, and Sing hallelujahs for joy of Heart! while others howl for Sorrow of Heart in Hell. How Sweet for you and your children, to be a Heaven in Heaven to each other! while others shall be a Hell in Hell to each other for Ever. Yea, how Sweet may this day's Dialogue (under this tree) be to you in Eternity! if it may Issue in what I aim at. And what shall I more Say? shall I Yet plead with you for pity to your Own Children? if I was pleading with you for some small kindness for myself, methinks I should prevail. If I was pleading with you to pity an Enemy, who is ready to Perish for want of a Penny, me thinks I should prevail. And shall I not prevail with you to pity your own poor perishing Children? what is your Reply. Fath. What shall one do who hath long neglected his duty to his Children, till they be hardened in Sin? Min. Bewail it to GOD. Implore his Pardon. Confess it to your Children: with Sorrow that you are so far in their Debt. Set upon your work with Shame. If they reject your Counsel, bear it patiently. Lay their Disobedience at your Own Door. And follow God with Petition, and your children with Instruction: till (if possible) you Prevail, for their Conversion. Fath. I hope I shall set about this Solemn Work of so Great Concern. God grant I may, for I am much troubled at my long neglect. Min. I perceive, what I have said shakes your Head: but GOD knows whether it shakes your Heart. However I hope you will not spend your time in talking to your children of Church-Steeples, and Brick Chimneys by the way back. Conclusive Caution. But, Take heed you do not deceive Me, nor yourself, nor your Children: God is not Mocked. If you do indeed perform your part, Parentlike to the Purpose: then may these children here Present, and the children which are yet Unborn, arise up and Call you Blessed. To which more might be added, but it's Time to Retire: for I see the Sun is walked far into the West. And so Sir, I shall take my Leave, of You and Yours: wishing you all Well, for this World, and for that which is to Come. Fath. Sir, we wish You and Yours, the like Welfare. And we do give GOD, and You thanks, for this Godly Advice. ΤΕΛΟΣ. POSTSCRIPT. IN the Epistle, I direct to know Emphatical words by Capital letters: and speak of beginning them words only with Capitals (except such words as are always so to begin) and I did intent to do so. But after the Epistle was composed by the Printer, I was disposed to begin many Substantial words also with Capitals, which are not Emphatical. These are in the first 6 sheets containing Instruction and Correction, and the An to Ob against Correction: especially in the first 3 sheets, to the end of Instruction by Doct. These words are begun with Capitals, that Men, Women, and Children may take the more notice of such words and things, which are to them of so great concern. And whether you call it a Benefit or a Burden, it is only for the first Edition: for in the next (Deo juvante) I shall take them out, reduce it to the order of the Epistle, and so make it more Euphonical and Grateful for the Readers pleasure. A SECOND DIALOGUE OF THE DECALOGUE: OR A DISCOURSE Concerning the Ten COMMANDMENTS. The Second Part. I have written to him the Great things of my Law, but they were counted as a Strange thing. Hos. 8.12. The Princes digged the well, the Nobles of the People digged it by the direction of their Lawgiver. Nu. 21.18. The Lord is our Lawgiver. Isa. 33.22. The Law of the Lord is perfect converting the Soul. Ps. 19.7. The Isles shall wait for his Law. Isa. 42.4. He will magnify the Law and make it Honourable. Isa. 42.21. We have heard out of the Law that Christ abideth for Ever. Joh. 12.34. Do we then make void the Law through Faith? GOD forbidden! yea we establish the Law. Rom. 3.31. LONDON, Printed by J. A. for the Author, 1681. The General Contents of the Second Dialogue. TWelve Notes on the Ten Commandments. Ten Ob against the Second Note Answ. Of Thunder, breaking, & new making the Tables. The Law a rule of Life for all men. How we are under the Law as the Jews were, in Seven Particulars. How we are Not under the Law as the Jews were, in Seven Particulars. An account of the C L. An account of the Judicial Law. How the M L is abolished, and how not. How the C L is abolished, and how not. How the Judicial Law is abolished, & how not. The whole duty of man in Ten Words. Antinomian averseness to the Law. Five Reasons of slighting the Law. Of preaching the Doctor of the gospel only. Four Reasons of such preaching. Sad effects of not preaching the Law. Pride of some Preachers, their Wives, Children. Pride or sin in such prodigiously perilous. Six sorts of Simple Hearers. Many in Profession like to be lost at London. Conclusion by way of Exhortation. Note these few abbreviations, M L Moral Law. C L Ceremonial Law. C W Covenant of works. C G Covenant of grace. A SECOND DIALOGUE OF THE DECALOGUE. Fath. GOd Save you Sir. Since our Late Conference, I have desired some Discourse from you of the Decalogue: for I am much persuaded there is more in it than many Imagine. When you delivered me the sixth Document, viz, To acquaint my Children with the Decalogue, I desired to hear that Lesson Enlarged: yet was loath to interrupt you: but now I come on purpose to desire you to give me some account of the Ten Commandments. Min. Sir, you are Welcome to me upon this account: for I had also a mind to enlarge that sixth Lesson upon the Law, but was loath to be too tedious: and am glad of an opportunity to do it now. By the Title pages of old Books which lay open in Moor Fields, I perceive there are some Tracts on the Ten Commandments by way of Exposition: and so I shall not go that way to work: but shall give you 12 Useful Notes upon the whole, to show you (in part) what is contained in them. Between which Notes you may put in (and after them all add) what Question you please. First. 1 Note. The M L on Adam's Heart. The Moral Law, Decalogue, or Ten Commandments was engraven on Adam's heart, as a Primitive Perfect Law of Nature. Adam being created in God's Image, which consisteth in Holiness and Righteousness, had the Law written in his Heart, the Sum of which is Holiness and Righteousness. And Adam being capable of it, God entered into a C W with him which contained (1) A peremptory precept, [Do this:] (2) A conditional promise, [If thou Do, thou shalt Live:] (3) A conditional threat, [If thou Do not, thou shalt Diego] To keep this C W for Life, no man was ever able: except (1) Adam who broke it and ruined All mankind: and (2) Jesus the Second Adam, who by his obedience to it hath recovered all the Elect. But though no man can keep it, yet Every unbeliever is under it: and to Them it is a ministry of Condemnation † 2 Cor. 3.9 . ¶ By the way N B. A new State. After the Fall there was a New Church State set up. Ceremonial Sacrifices for God's service Instituted. And man accepted with God upon a New account: viz, on Christ's account, who Substituted himself in man's stead to Die for him: by virtue of which Death, believing man hath Life and Favour with God. And that for 2000 years (and more) from the Fall to the delivery of the Law on Mount Sinai; the Substance of their Religion was the Same, as after the Public promulgation of the Law. (1) Instances of the use of Ceremonial Sacrifice we have in Abel * Gen. 4.4. , Noah † Ch. 8.20. Abram * Ch. 15.9. , and Job also † Job 1.5. , who was before the Law on Sinai, as is easily proved. THAN the master of a family was King to rule, Prophet to teach, Priest to offer sacrifices (cut in pieces) for the Sins of his family * Gen. 15.10. : so Now should masters Rule, Teach, and offer the Sacrifices of a broken, cut, Exo. 29.17. contrite Heart in prayer for the Sins of their families † Psal. 51.17. . (2) And the M L of Nature did in part remain in the heart of man after the Fall: and God made a Farther manifestation of it to man: else the world was in a woeful wild posture for One 2000 years at least. A sottish conceit. To think the world was without Law till they had it from Sinai, is a ridiculous conceit: if So, for what was the world Drowned, and Sodom Burned? for where no Law is, there is no Transgression † Rom. 4.15. . If no Law in the world, no Sin in the world: but until the law Sin was in the world * Ch. 5.13. , q d, until the law, the Law was in the world, for Sin is not imputed when there is no Law: i e, such Acts are not counted Sin if no Law to forbid them. I doubt Religious Persons knew the law Then, better than they do Now: since the promulgation both of Law and Gospel too. Second. 2 Note. The M L given to a people in a C G. The Law delivered on Mount Sinai, with an audible voice as a Sermon from God himself: was given to a People under a C G. This covenant God made with Abraham, viz, To be a God to Him and his Seed † Gen. 17.7 .] And renewed it with Them, Behold the Blood of the Covenant which the Lord hath made with YOU * EXO. 24.8 . The blood of the C W is a saying of a Strange Sound: except you mean the blood of the Breach of that covenant, i e, the blood of the Offender: which is Execution, not Salvation. I will commune with thee from above the Mercy Seat from between the two Cherubims of all things which I will give thee in commandment unto the children of Israel † Exo. 25.22. . The faces of the Cherubims looked toward the Mercy Seat * Ver. 20. , to signify the desire of Angels to look into this mystery of Grace and Life for man † 1 Pet. 1.12. , after God that cannot Lie had said Man must die. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This covenant [Verbally] was made with all Abraham's seed Indefinitely: but [Virtually and Efficaciously] so as to secure life Eternally, it respected a Secret Distinction, and Vein of Election: for they are not all Israel which are of Israel * Rom. 9.6. , but the children of the Promise are counted for the Seed † Ver. 8. . God is LORD of ALL * Mat. 11.25. , but to These he is a GOD: God is not the GOD of the Dead but of the Living † Ch. 22.32 . They that did Believe were not under a C W, and Cured: but under a C G, and Blessed with faithful Abraham * Gal. 3.9. . And the Covenant that was confirmed before of God in Christ, the Law which was 430 years after cannot disannul † Ver. 17. . To our purpose is the Preface to the Ten commandments: viz, I am the Lord thy God:] which cannot Be by a C W. It is not, Do this and I will be thy God:] but I am thy God therefore Do this * Deu. 5.15 . Fath. God saith, If ye keep my Covenant, Object. 1 than ye shall be a Peculiar treasure unto me † Exo. 19.5 . Min. So Jesus saith, He that loveth me shall be loved of my Father * Joh. 14.21. . In such say God speaks as a Father to children to draw to Duty: q d, Do So, and I will Love thee. The child's love is not the Cause but the Effect, not the Root but the Fruit of the father's love to the child: we love Him because he first loved Us † 1 Joh. 4.19. . To a people under a C G the Law on Mount Sinai was delivered as on Mount Zion, in the hand of a Mediator * Gal. 3.19. : without whom God had nothing to speak to man but Death. N B. From his Right hand (i e, where Christ sitteth, and Then [virtually] sat) went a fiery law, Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fire of law] For them, not Against them: and how Formidable and Fiery soever, yet it was a fruit of God's love: yea he Loved the people † Deu. 33.2, 3. . Fath. Not against them say you! Object. 2 Paul saith it was against them, and so took out of the way by Christ * Col. 2.14. . Min. He speaks of the C L which to disobey was death † Leu. 23.29, 30. . The M L as a C W, is against all men under it, as well since Christ's death as before. And as a C W, it was taken away Before Christ's death as well as Since, for them that believe. And as a rule of life it never was against any man since nor before. It was, and is against Sin: but it's For man, if God be for him. Fath. You say the law on Mount Sinai was delivered as on Mount Zion: Object. 3 Paul opposeth them one to the other: and speaketh of one as Dreadful, of the other as Comfortable * Heb. 12.18, 22. . Min. Paul showeth what you See not: viz, that the ministry of the Gospel on Mount Zion, is attended with more terror than the Law on Mount Sinai was. e g. Looking diligently lest any man fail of the grace of God, 〈◊〉 * Ver. 15. , lest there be any fornicator or profane person as Esau, &c † Ver. 16. , why so? for ye are not come to the mount that might be touched, &c * Ver. 18. , which was very terrible: but ye are come to Mount Zion, &c † Ver. 22. , what then? See that ye refuse not him that speaketh: for if they escaped not who refused him that spoke on Earth, much more shall not we escape, if we turn away from him who speaketh from Heaven * Ver. 25. . Whose voice then shook the Earth, but now he hath promised, saying, Yet once more I shake not the Earth only but also Heaven † Ver. 26. He that despised Moses law died without mercy: of how much Sorer punishment suppose ye shall he be thought worthy, who hath trodden under foot the Son of God? * Heb. 10.28, 29. The Gospel is glad tidings: it's Season is a day of Salvation: but yet attended with a day of Vengeance for disobedience † Isa. 61.2. , without which what dread is in the Law? Fath. Surely the Law was delivered to the Jews, Object. 4 as a C W. Min. The Ten Commandments contain the Matter and Words of the C W. And they were to acquaint Them (and are to acquaint Us) with the C W that All by Nature are Under: that men may know what it is, and not trust to Death for Life. The Jews had been so long in Egyptian darkness, that Religion was almost rooted out of Heart and Life † Jos. 24.14. : and so needed to have a Rousing Lecture read in their Ears. But that ever God did (since man's fall) deliver the Law as a C W for man to be Saved by it, is Quite besides the Book: contrary to the Gospel, a Weakness and a Shame for a man (who hath a Bible in his house) once to Imagine. Fath. God saith, Object. 5 Keep my Statutes, which if a man Do he shall live in them * Leu. 18.5. . Min. For one to think (from any such Text) that Ever man was saved by Works, savours of Gross ignorance of the C W. This covenant requires a man to be as perfectly Righteous as Jesus himself was: and if a man Once sin, though he Never sin more, there is no More to be said: he can Never be saved by that covenant. If then Eternal life be in this Text intended † Leu. 18.5. , the law of Faith is included, by which a person must be justified to live Eternally. And then by Evangelical obedience to the Law he shall live, (1) Temporally] for Godliness hath the promise of the life that now is * 1 Tim. 4.8. (2) Spiritually] for the Righteous shall flourish † Psal. 92.12. , as the Body by its Food: for God deals out his Heavenly bread in a way of Duty. But by defect in Duty, some die [Temporally] in Body * 1 Cor. 11.30. : and many die [Spiritually] in Soul, who do not die Eternally in both. Fath. That Israel were under a C W is hard to beat out of my Head. Object. 6 Min. A covenant between God and man is not Made, except GOD require, and Man consent. (1) God did not Require: it is contrary to his purpose of Salvation by Grace: and if by Grace, then is it no more of Works † Rom. 11.6. , (2) Man did not Consent. If in saying, All that the Lord hath spoken we will do † Exo. 19.8. they counted to comply with a C W, they said they knew not what: nor are they Commended for it. But when they said to Moses, Speak thou with us and we will hear, but let not God speak with us lest we die † Ch. 20.19 ; then said Moses Fear not * Ver. 20. : and said God, They have Well said † Den. 5.28 , i e, to desire a Mediator: these are no signs of a C W. Nor did they Consent to a C W when they said [Amen] to the curses pronounced against him that confirmeth not all the words of this Law to do them † Deu. 27.26. : but did acquiesce in the pronunciation of the Curse for him to whom it did belong. Nor did Paul (in saying, As many as are of the works of the Law are under the curse * Gal. 3.10. ) say, They were all so. Nor doth Moses (in describing the righteousness of the Law, viz, The man which doth those things shall live by them * Rom. 10 5. ) say, They were so to live: or that it was Possible for them. The man that Doth shall Live] is q d, The man that emptieth the Ocean with a Spoon, shall go into the depth of it and not be Drowned: for, to fulfil the Law, and to empty the Sea, are Parallel impossibilities. Fath. But God speaks of a New Covenant Object. 7 † Jer. 31.31. , and this at Sinai is called Old * Heb. 8.13 : so that it seems Not to be a C G as you call it: nor that they were saved Before Christ's death as we are since. Min. There is some Circumstantial difference, (1) The Old (as it's called) comprehended the Promise of Canaan, containing many Temporal blessings. (2) The Jews were by it Obliged to Ceremonial service. (3) Some few excepted, it was confined to the Jews only. (4) It was Sealed with the blood of Sacrifices, Typical of Christ to Come. These things being Transitory, it is said to wax Old and vanish away † Heb. 8.13. : yet the covenant is One and the Same in Substance. AT Christ's death, it was Sealed by his own blood [Actively:] Before, it was Sealed by his blood [Virtually.] Since Christ's death, it is Signified by the Sacrament of the Lords Supper, which is Permanent till Christ come: so was the Ceremonial Sacrifice till he came to Die: the blood of which signified Christ's blood Was to be shed, as well as the Element of Wine signifieth it Is shed. N B. Covenants are Certainly the Same, if they accord in these 3 Substantials: [Subject, End, Condition.] Jesus Christ as Head of the Elect, is the [Subject:] Salvation is the [End] Faith is the [Condition] of Both: and so is the way of Salvation the Same. Before Christ's death the Jews were said to be under a yoke they were not able to bear † Act. 15.10. : what then? but we believe that by the grace of the Lord Jesus Christ, we shall be saved Even as they * Ver. 11. Identity or the Sameness of Salvation. We Jews even as they Gentiles: for Christ, and Salvation, and the Way to it are the Same: Jew and Gentile saved the Same way, Before and After Christ's death. Before it, they were under the Gospel clouded with the Law. Since, we are under the Gospel more clearly dispensed. They that God taught saw it Then: no more see it Now: and from the Rest it is hid. Fath. If the law was not delivered as a C W what signified the dreadful delivery of it with Thunder and Lightning, Object. 8 and breaking the Tables when Israel Sinned? Min. God by delivering the Law on Mount Sinai at first with his own mouth, did signify he had made a C W with Adam: and in him with all Men: and what he might justly require of men. The thunder signified the dreadful effects of the breach of that Covenant. It's being written on Tables, signified it was written on Adam's Heart: I will give thee Tables of stone and a Law which I have written † Exo. 24.12. : they were the work of God without Moses, i e, without a Mediator. (2) The tables being broken when Israel sinned, signified, the C W was broken when Adam sinned: and was never to be made with Man more. God doth not say, Moses mend the Tables thou hast broken: but Hue thee two (new Tables * Ch. 34.1. (3) The law written on the Tables a second time, signified, or was an Emblem of the law written on the Heart of Christians, according to the C G. (4) God by proclaiming his gracious name on Mount Sinai, and giving the law there the second time to Moses alone † Ver. 3.5, 6 , signified, he had made a C G with Christ for Christians: and had given the law by Christ, by Angels in the hand of a Mediator. N B This M L thus written, not as a C W; The Law the Rule. but as it is the law of Christ, IS a Christians rule of Life. The Saviour is the Lawgiver, and Ruler * Isa. 33.22 : the Decalogue is the Sum: it's branched through the Bible, for a rule of righteousness, and Gospel obedience, for all Christians in all Nations, throughout all Generations. Fath. But some say, Object. 9 The law as written in the Bible, is not a Christians rule of life: but as it is written in the Heart: they act from a principle of Love, are led by the Spirit of God, and delight to do his Will. Min. That a true Christian hath the law written in his Heart, acts from a principle of Love, is led by the Spirit of God, delights to do his Will, is True: but [the law as written in the Bible is not a Christians rule of life] is not only False, but Prefixed to the Rest, makes all to be a piece of ridiculous Nonsense. Pestilent Opinion. This pestilent opinion hath 5 parts. (1) The law as written in the Bible is not a Christians rule of life.] A. As the Gospel teacheth how to Believe, and is a rule of Faith: so the Law teacheth how to Live, and is a rule of Life. As the Gospel is an everlasting rule for Faith: so is the Law an everlasting rule for Life. As the Civil law is a rule of Civil life: so is God's Divine law a rule of Godly life. Simile. The law is as a Touchstone, Simile. to try if gold be Good. The law is as a Line, to show what is Strait, and what is Crooked. Simile. A good workman will have his Rule ready at his Back, to try his work. So let a Christian have the Law: not only in his Heart and Head, but also under his Eye in the Bible: that standing Rule, that Sure word, more to be regarded than what is spoken with an audible voice out of Heaven † 2 Pet. 2.18, 19 . The commandment is a Lamp, and the law is Light * Pro. 6.23. Simile. : the Sun is not more necessary by Day, nor the Moon by Night, nor a Candle in a Coal-pit, or dark Dungeon, than the Law: without which the world would be a Hell. Dr Luther. (2) They are ruled by the law written in their hearts.] How shall we know whether these Persons pretences are pure? To the Law, if they speak not according to this WORD, be they men or Devils or Angels, there is no Light in them: Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no morning] Junius, nulla lucis scintilla, not a spark of light † Isa. 8.20. . N B. There is an Outward law written in the Bible) and an Inward law written in a true Christians Heart: the Outward law is the rule of Life, not the Inward: for the outward is Perfect, the inward Imperfect. The outward law is to Rule the inward: and the inward is to be Ruled by the outward. That the law is written in the Heart that loves it not as written in the Bible, I utterly Deny: Apage. if the heart be not on the Law, the law is not on the Heart. (3) They are acted by a principle of love.] As if a Person should profess to love his Prince beyond him who in All points punctually obeys his Prince's laws: yet will not this person regard his Prince's laws, for his Love (forsooth) must be his Supreme Law. Whether this person have any love to his Prince or no, I will not determine: but this is certain, his Prince hath one Singular Selfconceited Subject: A piece of Pride. to whom he may say, Love me and love my law. They that love God love his law: as saith the man after Gods own heart: O how love I thy law! * Psal. 119.97. there is NO more Lord-lovers than law-lovers. Some profess love who have none: some deny it who have it: how shall we know who loves Christ? this critical Question Christ himself resolves, He that hath my commandments, and keepeth them, He it is that loveth me † Joh. 14.21. . (4) They are led by the Spirit of God.] How shall a man know he is led by the Spirit of God, but by the Word of God? i e, as it leads him according to the Word. Believe not every spirit, but try the spirits whether they are of God * 1 Joh. 4.1. . We must try the spirits by the Word and not the word by the spirits. (5) They delight to do the will of God.] How shall a man know the Will of God but by the Word of God? and how shall a man delight in the Will of God without delight in the Word of God? if a man delight not in the will of God in his word for Direction, how shall he delight in the will of God in his rod for Correction? e g, Suppose God WILL take away Health, Wealth, Wife, Child. If once persons are puffed up with Pride, they are soon filled with Swelling words of vanity † 2 Pet. 2.18 . Fath. It is clear to me that the law as written in the Bible is a Christians rule of life: Q. is it a rule of life for a Carnal man too? Min. The law is for a rule of Life to all men Living who have it: A Rule for All. Jesus himself was not excepted when under it * Gal. 4.4. . N B, Man is to be considered in a twofold State, precedent to a State of Grace. (1) In innocency.] In this State the law as a C W, was man's rule Of life, and For life: so long as he Obeyed he lived. (2) In a Fallen state.] The condition of the C W was such, that the Least sin Broke it: and brought man under the Curse of it. Before sin man was under the Blessing of the covenant: after sin man was under the Curse of the C W: and this is the Case of all Carnal men. In this State the M L is a rule of Moral Life. And the more exactly (to his light) a Moral man is ruled by it, the more he is to be Commended: though thereby he is not Justified. And it is (in a Sense) a rule, To life eternal: i e, as it is a Schoolmaster to direct to Christ to be Justified by Faith. And this it doth Occasionally, by showing Sin and Wrath: without a sight of which, what cares a Sinner for a Saviour. God likeneth his Law to a Looking-glass † Jam. 1.23 Simile. . A glass by showing the Spots in the Face, Occasionally directs to water to cleanse, though water be not seen in the glass. A sense of a Disease directs to the Doctor for Cure, Simile. though the Doctor be not seen in the disease. So the Law, though it do not [Verbally] bid one go to Christ, or show the way of Salvation by its light: yet the law of the Lord is perfect, converting the Soul * Psal. 19.7. But if this should never be (for some men were never made to be saved † 2 Pet. 2.12. ) yet the Law is to be their rule of life: and by showing what is Good and Evil, it is to restrain them from Evil, and to constrain them to Good: and the more a man is thus ruled by the Law, the more Mercy may he expect here, and the less Misery here and hereafter. Fath. How was the M L a rule of life to the Jews before Christ's death? Q how were they under it as we are Since his death? Min. The Jews were (like Rebekahs' Twins) two manner of people * Gen. 25.23. : viz, Carnal and Spiritual. The carnal and wicked (though Externally and by Profession under a C G) were under the Curse of the Law: and for the Future it was to Fare with them, as with those that never were under that C G. Behold the days come saith the Lord, that I will punish all them which are circumcised with the uncircumcised: Egypt, and Judah, and Ammon, &c, for these nations, i e, Egypt and Ammon are uncircumcised, i e, in Flesh: and the house of Israel is uncircumcised in Heart † Jer. 9.25, 26. . So we in our Congregational Reformed Gentile Church: some Wise, some Foolish virgins * Mat. 25.2 . The wise are under the Law for rule of life: the Foolish for all their Church member-ship, are under the Curse of the Law. ¶ 2) The Jews were under the law to Terrify and Humble them, to prepare them for Christ: and So are we. Not that the work of the law in humiliation of Heart, and reformation of Life, makes a Sinner acceptable to Christ, as if Worthy because of this Humility. But it makes Christ acceptable to a Sinner: Simile. as a Physician to a Sick person at point of death, who Can and Will cure him on Free-cost: for which the Sick will Love him when he is Well. ¶ 3) The Jews under this Legal Thunder, were prone to put themselves under the hot Bolts of it, to avoid the Stroke of it: to run upon the Flaming Sword, for Shelter from Slaughter. As many as are of the works of the Law, are under the Curse † Gal. 3.10 : and yet under it they would run with their daily Dialect: viz, What shall we do? * Act. 2.37. Sirs, what must I do to be Saved? † Ch. 16.30 So do we under Conviction without special Direction. ¶ 4) They that are under a C G (by which they are saved without Works) are under a holy Covenant of good works. N B. In a Covenant between God and man, God Requires and man Consents. God requires Holiness of Life, man consents to it, else no Conversion. This holy Covenant the Jews were (and we are) under. God required them to be holy, Ye shall be holy, for I the Lord your God am holy * Leu. 19.2 : they consent, All that the Lord hath said will we do and be obedient † Exo. 24.7. : i e, Christian duties under a C G. This covenant Christians are ●ow under. God's command to the Jews was Be ye holy * Leu. 20.7 : it is the same to us, Peter pleads the same Precept: be ye holy in all manner of conversation, because it is written, Be ye holy for I am holy † 1 Pet. 1.16 . N B. The Matter of this covenant was Proposed when the law was Delivered: the ten commandments are called the Words of the Covenant * Exo. 34.27, 28. : but the covenant is not Made till we be Converted, till we cordially Consent. Adam brought us into a C W, and under the Curse of it: Jesus Christ brings us into a C G, and under the Blessings of it; but we must bring ourselves into this Covenant, i e, it must be our voluntary Act, yet God Work. God putteth this Cry into the hearts of Converts: viz, Come, and let us join ourselves to the Lord, in a Perpetual Covenant † Jer. 50.5. . ¶ 5) This holy Life must spring from a holy Heart: which God doth not only Require, and Command, but also Promise to effect in the Elect: both Jew and Gentile. Take some instances both of Precepts and Promises. Circumcise thy heart * Den. 10.16. , there is the Precept: thy God will circumcise thine heart † Ch. 30.6. , here is the Promise. Cleanse your hands * Jam. 4.8. , there is the Precept: I will cleanse you † Ezek. 36.25. , here is the Promise. Make you a new heart * Ch. 18.31. , there is the Precept: A new heart also will I give you † Ch. 36.26 , here is the Promise. ¶ 6) This Covenant the Jews were apt to break, and so are we. They have broken the everlasting Covenant * Isa. 24.5. , Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covenant of Eternity: [everlasting] for all ages [a covenant of eternity] i e, God's decree for a holy conversation is as Ancient as Election: he hath chosen us before the foundation of the world that we should be holy † Eph. 1.4. . For ever O Lord thy Word is settled in Heaven * Psal. 119.89. . This word and covenant Christians break by Sin, for which God breaks them by Sorrow: for though we fail God, he will not fail us. Some will (contrary to God) keep it as a C W to be Saved: or else cast it quite off and so be Damned. ¶ 7) The carnal Jews at length were utterly rejected for their Sins: but the spiritual Jews were Saved, though in their sins there was (in a Sense) a continuance † Isa. 64.5. . I will NO more have mercy upon the house of Israel, but I will Utterly take them away: but I will have mercy upon the house of Judah, and I will save them by the Lord their God * Ho. 1.6, 7. . Thus those of Us that are not Christians indeed, it will come to pass that God will No more have mercy on such: no not so much as a drop of water to cool the Tongue in Hell fire: but they that are sincerely Sanctified shall certainly be Saved. Thus we are under the Law as the Jews were. Fath. How are we Not under the law as the Jews were? Q Min. The universal Body of the Jews were by Divine constitution a National Church: a Sacred Society, under a C G: thus was never any Nation but they. What one Nation in the Earth is like thy people, even like Israel whom God went to redeem for a people to himself? † 2 Sam. 7.23. ¶ 2) They were under the Primitive Public immediate ministry of the Law on Mount Sinai: thus no other people ever was: he showeth his word unto Jacob, his Statutes and judgements to Israel, he hath not dealt SO with any Nation * Psal. 147.19, 20. . To them were committed the Oracles of God † Ro. 3.2. : to them the Adoption, and the Glory, and the Covenants, the giving of the Law, the service of God, and the Promises * Ch. 9.4. . They were under the immediate ministry of God himself: Ye have seen that I have talked with you from Heaven † Exo. 20.22. . The Lord talked with you Face to Face in the Mount, out of the midst of the Fire * Deu. 5.4. . Ask from the One side of Heaven to the Other, whether there hath been any such thing † Ch. 4.32. . ¶ 3) They were under an Engagement to keep God's Commandments different from us: viz, 600000. delivered at once. their deliverance from Egyptian bondage was Litteral, and Universal: their whole Body being about Six hundred thousand men were all brought out * Exo. 12.37. , they left not an Hoof behind † Ch. 10.26 . But our deliverance from Egyptian bondage is Mystical, and Particular: and comparatively it is but a small Part of us Gentiles, who are thus Redeemed. ¶ 4) The Jews were under the M L as accompanied with the C L. If they sinned against the M L, they must to their Ceremonial Sacrifices of sin-offerings. And they must pray, in, or towards the Temple: such a Place. They must confess sin over the head of the Escape Goat: these were Types of Christ by whom they were to be forgiven. By reason of these Ceremonial Shadows, elements, rudiments, tutors and governor's, fit to teach the Church by in its Minority; the Apostle compares them to Children * Gal. 4.1, 3 Col. 2.17, 20. : (q d) in their A B C, or in their Accidence. ¶ 5) The Jews were under the Law as preached Clearly, and under the Gospel as preached Darkly. The O T was a clear Law, and a dark Gospel. In the O T the N T was vailed: in the N T the O T is revealed. And upon this account, They are said to be under the Law, and We are said to be under the Gospel. Christ was preached to them not only Ceremonially, but also Doctrinally: but yet Mystically. He was called a Rod, a Branch † Isa. 11.1. , Water, Wine, Milk * Ch. 55.1. , a Fountain † Zec. 13.1. : this was mystical Doctrine, their ignorance of which is sometime bewailed: Ah Lord God they say of me, Doth he not speak Parables? * Ezek. 20.49. N B The Gospel to the Jews was like an inestimable treasure in a dark gay Glass, Simile. overlaid with fair Flowers, painted with Pictures, to signify the Substance within: but they like children were apt to eye the Outside than the Inside. The Gospel to Us is like the same treasure in a Clear glass, Simile. plain without gays and pictures: so that we can see the inside. Simile. Or it's like the same treasure in an open earthen vessel, or Shell, as the word signifies † 2 Cor. 4.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Testa, A Shell. . Moses put a vail over his Face, and when Moses is read the vail is upon their Heart: i e, their minds were blinded * Ch. 3.13. . Hence little Faith, much Fear: darkness and dread dwell together. Zion said, The Lord hath forsaken me † Isa. 49.14 : they would conclude it from a cross Providence, e g, The Lord is with thee thou mighty man of valour: and Gideon said, Oh my Lord, if the Lord be with us why then is all This befallen us? but now the Lord hath forsaken us * Judg. 6.12, 13. . Thus subject were they to slavish fear, and a spirit of bondage. But we being under a clear Gospel have much light: light and joy are joined together † Ps. 97.11. : peace cometh by the knowledge of God * 2 Pet. 1.2 . If a fearful child meets his father in the Dark, Simile. he dreads him as Death: for thinks he [that man will Kill me:] but if he meet him in the Light, he runs into his Arms. Hence Christians under clear Gospel light are said to have the Spirit of Adoption, crying, Abba, Father † Rom. 8.15. : i e, Father, Father, childlike with much freedom from fear. This is called the Spirit of the Son: God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father * Gal. 4.6. . The excellency of which Spirit appears in this, viz, it acts a Soul to own God as a Father, under the most Dismal dispensation: like the Spirit of the Son under the Father's wrath: crying, My God, my God, (though as forsaken) in that dismal Doomsday of his Death, which made the air Dark, and the earth Quake. Howbeit some Persons (at Times) did Act faith very Nobly under the Law also. e g, When death is at the Door, if Esther the Queen will not speak a word to the King for life, Noble Acts. yet Mordecai will believe Deliverance shall arise for the Jews from another place † Est. 4.14. . David will not fear when his Sins compass him about * Ps. 49.5. : nor when all Nations compass him about like Bees † Psal. 118.10. : nor if the Earth be removed, and the Mountains into the midst of the Sea * Ps. 46.2. . If God's Zeal, Strength, Bowels, Mercies, and all are restrained; yet Evangelical Isaiah will say to God, Doubtless thou art our Father † Isa. 63.15 16. . Shadrach, Meshach and Abed-nego will believe in their God in the very Face of the furious King: and at the Mouth of the fiery furnace * Dan. 3.16 . And Daniel will do the like in the lion's den † Ch. 6. . And some did Noble acts by faith, a Catalogue of which we have upon record * Heb. 11. . ¶ 6) The Jews were under the M L as pointing at Christ to Come: to justify by blood not (then) in Being. e g, If a man sin against any of the (ten) commandments of the Lord, and his sin come to his knowledge (by the law is this knowledge of sin, and by it is the Conscience troubled) he shall bring his Sin-offering, a Kid of the goats, a Male without blemish, and kill it, and his sin shall be forgiven him † Leu. 4. . Thus the M L by its Scourge, sent the Sinner to the C L the Sacrifice and Type of Christ: and the Type pointed to Christ himself then to come: for they drank of that Spiritual Rock that followed them † 1 Cor. 10.4. . Before faith came (i e, faith in Christ [actually] crucified) we were kept under the Law, shut up to the faith which should afterwards be revealed * Gal. 3.23. : i e, when Christ the Object of faith should be revealed, as manifest in the Flesh, and So believed on in the world † 1 Tim. 3.16. : faith in Christ actually crucified. Christ was [Virtually] crucified from the foundation of the World. And under the Law they were [Virtually] redeemed from the Curse of the Law: but not [Actually] redeemed, but when the fullness of time was come, God sent forth his Son made of a woman, made under the law [Actually] to redeem them that were under the law * Gal. 4.4, 5 . ¶ 7) The Jews were under many and great Promises of temporal Blessings annexed to their obedience to the Law: even a full land flowing with Milk and Honey, the glory of all Lands † Ezek. 20 6. . Thus we are not under the Law as the Jews were. Of the great judgements they were under the execution of for their Disobedience to the M L, I say nothing: but, they happened to them for Ensamples or Types: and they are written for OUR admonition, upon whom the Ends of the world are Come * 1 Cor. 10.11. . ¶ N B, A threefold Affirmation. Under the Ministry of the Gospel, the C W requires as perfect obedience of them that are under it, as it did under the ministry of the Law. (2) Under the ministry of the Gospel, there is as high a degree of Holiness required of justified Persons, as there was under the ministry of the Law. It's a Mad mistake to think the Law requires obedience to the law, A mad mistake. but the Gospel requires no obedience to the law. (3) Under the Ministry of the Gospel the Law is to be preached to prick the Heart, and prepare for Christ: as Peter did by charging the Jews with the Murder of Jesus † Act. 2.36, 37. . They that say Nay, in effect say, Peter, Paul, Jesus himself, James, and John, whom he Surnamed the sons of Thunder * Mar. 3.17. , were all a company of Dunces in their Doctrine. Therefore to say, [Before Christ's death the Jews were all (by nature) under the law as a C W: A 3 fold Folly. but we are all freed from it, since Christ's death, under the Gospel. Or (2) They (in a State of nature, or in a justified State) were under the law for a rule of life: but not we. Or (3) They were under the law to humble and prepare them for Christ, but not we:] these are false foolish Fopperies, to be fanned away and Burned: as not deserving to be otherwise Answered. Yea such sottish, doltish, Deep Dreams. damnable Dreams; that I could hazard my heart Blood, to bear witness against them. Fath. You say Peter and Paul preached the law: Object. 10 Paul saith they were Ministers of the N T, not of the Letter, i e, the Law, which (saith he) killeth, and he calls it a Ministration of death † 2 Cor. 3.6, 7. . Min. There is a threefold kill by the law. (1) By applying the Curse to a Profane person, and leaving him under it in despair. (2) By condemning a Precise person, for his imperfect obedience. Thus many are killed, and yet secure: but they will find themselves killed at Last, let them do their Best. Thus the Law is a Ministry of death. (3) To kill selfconfidence, in self-righteousness. To make a Sinner sensible of the sentence of Condemnation he is under: as one dead in Law, Simile. at stake to be Burned, at pits brink to be damned: so as to be set a seeking life by Free Grace. Thus the law is a Ministry of death too: but this is the way to life. Thus Paul was killed, saith he, I was alive, i e, I thought so, I seemed so, without the law, i e, without the knowledge of the law, or kill condition of the C W: but when the commandment came, i e, the knowledge of it, sin revived, and I died * Ro. 7.9. . For without the law sin was dead † Ver. 8. Simile. : i e, Seemingly, as a Bandog in a deep sleep: but, wake him, and he will fly in your face, to pull out your throat. Simile. So sin when the commandment comes, as a messenger to tell a Prisoner, he is condemned at Court to die. Obedience to the law for life is in no wise to be preached up: so Paul was not a Minister of the law. But to preach the law to convince Sinners, and counsel Saints, is the part of a Minister of the N T: and he that refuses so to preach the law, is no Minister for me: nor do I value him above them Popish Priests, who having heard the letter killeth, cast off the law, and all good literature, Mr T. lest they should be killed with the letter. Fath. I will no longer hinder you in your Twelve Notes promised: as yet there is but Two delivered: I pray proceed, and let me hear the Rest. Min. That is well if our strife be at an end: and will you also attend? Fath. Yes, I desire to hear the end. Min. Third. As a Minister when he hath preached a Sermon gives it in writing to one of a weak Memory, Note 3. Simile. The M L given as a Sermon. or puts it in Print for Public profit: so when God had preached this Sermon on Mount Sinai, he gave it to Moses for the use of Israel: on two Tables of Stone, written with the Finger of God * Exo. 31.18. . The first Table containeth the First four commandments, which declare man's duty to GOD: obedience to which is properly called Piety. The second Table containeth the Last six commandments, which declare man's duty to Man: obedience to which is properly called Equity. Christ is pleased to contract these Ten into Two. Christ's contraction. viz (1) Thou shalt love the Lord thy God with all thy Heart, &c † Mat. 22.37. . (2) Thou shalt love thy Neighbour as thyself. This contraction of ten into two, is to teach us these Lessons. (1) That God is to be loved Before, and More than all men: thou shalt love the Lord, &c, this is the First and Great commandment † Ver. 38. . (2) That the main Spring of man's obedience to both Tables must be LOVE: viz, Love to God, Love to man. (3) A summary account of the large Extent of both Tables: on these two hang All the law and the Prophets * Ver. 40. . (4) The impossibility of such perfect obedience as the law requires, considered as a C W: that consequently it may become our School master to Christ, to be justified by his obedience to the law: and not rest in our Own, to our Ruin. Fourth. Note 4. A Second Edition. The law thus written on Tables of Stone was a Second Edition and Impression of the primitive perfect law written on the Table of Adam's heart in Innocency. By his Fall he broke this Table in pieces. And man having but a poor imperfect knowledge of God's law left, God did graciously make known his law, by making it audible to the Ear at Mount Sinai: and visible to the Eye on Tables of Stone. Since which God hath by his good Providence put it upon Paper: and written a Book (responsible to Job's wish † Job 31.35 The Book of Books. ) viz, the Blessed Bible. The O T in Hebrew: the language of God's people of Old. The N T in Greek: which when written was more generally known among the Nations. Since both are Translated into the Native language of the Nations who do enjoy them: and Happy are they that Well use them. Fist. The M L which is an Epitome, Note 5. The M L given in few words. or Breviary, and the Sum of the Will of God, and Whole duty of man: God hath delivered in few Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten words * Exo. 34.28. :] a Command for its conciseness called a Word. No more Commands than a man hath fingers on his Hands: that he may easily carry them in his Head, and get acquainted with them: and not plead Largeness to excuse Ignorance, which probably would be his Plea, if God had delivered his mind in a multiplicity of Precepts, A Plea prevented. and Words. Sixt. God hath (by his Servants the Prophets, Apostles, and by the Son himself) Expounded, and Branched out in the Bible, Note 6. The M L branched by 10000 words. these [Ten words] with more than Ten thousand words: to prevent this Pretence also for Ignorance: viz, [This Brevity is Obscurity, this Shortness is Darkness: a Word is for the Wise, we are Weak: if God would have Us understand his Mind, he should have explained it with more Words.] It is Done: God hath SO spoke as to speak all men Speechless: Prudence prevents pretences. So as to stop every mouth, and make All the world guilty before God † Ro. 3.19. . Seventh. Note 7. Eight Negatives in Ten. All the ten commandments but two, i e [the fourth and fift] are delivered Negatively: i e, by way of Denying and Forbidding of sin, to signify that the Right way to be Religious or Practically obedient, is to be first Negatively so. e g, Depart from Evil, and do Good † Psal. 34.14. : cease to do Evil, learn to do Well * Isa. 1.16, 17. . If a man flee not Sinful Vices, it is in vain to follow Religious Courses. N B, A precept for Faith is included in the First Commandment: which will appear before we part. And it is in the Preface to all the Ten: to signify that Faith and a New Heart, are necessary Antedecents for both Negative and Positive obedience to follow: for a man must Be good before he can Do good. Eight. Note 8. Negatives include Positives. Every Negative command includes a Positive command: i e, when God forbiddeth evil Expressly, he biddeth good Implicitly. e g, Thou shalt have no other gods before me † Exo. 20.3. :] there is the evil of idolatry forbidden Expressly: thou shalt have Me for thy God, there is the good of choosing God commanded Implicitly. Thou shalt not take the name of the Lord thy God in vain * Ver. 7. , this is the evil forbid: thou shalt talk Virtuously, and Graciously of thy God, this is the good commanded. Thou shalt not Kill, commit Adultery, Steal, &c † Ver. 13, 14, 15. , these are evils expressly Forbidden: thou shalt Prevent murder, adultery, theft in Others by good counsel if thou canst: this is good implicitly Commanded. Positives include Negatives. And Positive commands include Negative commands. e g, Remember the Sabbath day to keep it holy * Ver. 8. , there is good expressly Commanded: remember it not to Profane it with thy Own works, words, thoughts: there is evil implicitly Forbid. Honour thy father and thy mother † Ver. 12. , is good Commanded: dishonour them not, is the evil Forbidden. Ninth. Note 9 A negative includes negatives. A Negative command includes Many negative commands. The sin forbidden, is forbid in Act, Word, and Thought: and the Occasion of it, and whatsoever hath a Tendency to it. And these Inclusive commands are Expressed as they are Branched out in the Bible. e g, Thou shalt have no other gods before me: q d, No National god imaginable, no Personal, or private god of wood to worship in thy House: no god of Gold in thy Heart, thyself, Wife, Child, House, Land, Friend, Goods, Gold, shall not be thy gods; as they will Be if loved more than Me. And see with what Caution the Occasion of idolatry is forbid in these Texts * Deu. 12.30. .] Thou shalt not Kill: not with Hand, Ch. 13.1, 3. Mouth murder. nor with Tongue, to be a Mouth-murderer as some call a Slanderer: and so we may call an evil Counsellor. Not with Heart, to be a Heart-murderer: he that hates his brother is a murderer † 1 Joh. 3.15. . Kill not by evil Counsel, or bad Example: neither Do, nor Say any thing that may Tend to, or Occasion thy neighbour's death: in Body, or Soul. Thou shalt not kill thyself. Not with violent Hands, nor with Words spoken against thy own life: nor by Carelessness of deaths and dangers: nor by ill Diet, not by Drunkenness, nor by Gluttony. Plures periere Gula quam Gladio: more die by the Board than by the Sword.] Thou shalt not commit adultery. Not in Act, nor in Heart: whosoever looketh on a woman to lust after her, hath committed adultery with her already in his Heart * Mat. 5.28 . Christ calleth a Thought, an Act: to signify, that Small sin in Man's sight, is Great sin in GOD's sight. Thou shalt not occasion it by unclean Cogitations, and Contemplations: nor by adulterous Discourses with Delilahs': Remove thy way F ARE from her, and come not nigh the door of her house † Pro. 5.8. Simile. . As he that carrieth Gun powder about him, had need keep far from Fire: so he that carrieth Corruption had need keep far from Temptation. As when children meet a Horse, Simile. Cart, or Cow, they will (if timorous) run Ten times farther out of the way than need: so let men learn to flee from Sin. Keep thee Far from a false matter * Exo. 23.7 . Avoid it, pass not by it, turn from it, and pass away † Pro. 4.15. .] The law is Spiritual * Ro. 7.14. ; it forbids the Lest evil motion, and First carnal conception: it commands our Spirits and Hearts to be holy: it condemneth for the most Secret sin in the Soul. It is called the Royal law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Kingly law † Jam. 2.8. : it is the law of the King of Kings. No earthly King's law can condemn a man for a secret thought against the King: Dissimile. but this Divine Law of the King of Heaven can and doth: it condemneth a man for the most Secret thought against the Lawgiver. Tenth. Note 10. A positive includes positives. A Positive command includes Many positive commands. e g, Remember the Sabbath day to keep it holy. q d, Remember it to Prepare for it, to begin it Early, to spend it in holy duties, in holy discourses, in holy meditations, to be in the Spirit: to cause all under you to keep it holy.] Honour thy Father and thy Mother. Honour them in Deed, in Word, in Thought, in their Presence, in their Absence, in their Old Age, when tempted by the Devil, and by the disobedient to dishonour them, when they Please thee, when they Displease thee, Rebuke and Correct thee. N B, A Negative command inclusively commands All lawful means to avoid the evil forbid: and a Positive command inclusively commands All lawful means to perform the good commanded. On these things I have but Harped and Touched, for One of these Ten Words is a great Text: and to show what is contained in a Commandment would make a long Sermon: for thy commandment is Exceeding Broad † Psal. 119.96. . ¶ This tenth Note having some respect to the Sabbath, A lesson for the Lords day. leads me to leave this Lesson with you. viz, Fail not to learn your children to Reverence the Sabbath day. FAR be it from you to follow our English Heathens: Hateful Heathens. who let their children Lose to serve Satan on the Sabbath day. Tell them of the Sore judgements, God hath sent upon Sabbath-breakers: for which Search the Scriptures, and See the Practice of Piety, Practise of Piety preferred. one of the Best Books (but one) that ever was written: and is like to rise up in judgement against many. N B, God delivered no other commandment as he delivered this for the Sabbath. e g. (1) It hath a Memento prefixed: viz, Remember. (2) It is amplified with Arguments more than all the rest, except the Second. (3) It is delivered [Positively] keep it holy: and [Negatively] thou shalt not do any work: and so is no other commandment delivered. FAIL not in this for the Fear of God: this Glorious and Fearful name, THE LORD THY GOD * Deu. 28.58. . Eleventh. Note 11. Heaven and Earth made in Six days. The GREAT GOD that was but Six days in making Heaven and Earth, was twice Forty days and Forty nights in writing and delivering these Ten Words † Ex. 24.18. , to remain a Law and Rule for man's life. And Moses was as long waiting, Ch. 34.28. prostrate on his Face fasting to receive them * Deu. 9.9, 10, 11, 18. : he did neither eat bread nor drink water, but did uncessantly attend this Heavenly ministry of God. And these Ten words were written with the Finger of God, upon two Tables of Stone † Ex. 31.18. : and put into an Ark of Shittim-wood * Deu. 10.3, 5. , very Durable, and counted incorruptible. There was nothing in the Arksave the two Tables † 2 Chro. 5.10. : for thou hast magnified thy word above all thy Name * Ps. 138.2. . God will magnify the Law and make it Honourable. If the Ark set forward, the enemy must Flee before it † Nu. 10.35 . If the Ark go through Jordan, the waters must make way * Jos. 3.15, 16 . If the Ark be set up by Dagon, than Dagon must Down † 1 Sa. 5.2, 3 . If Dagon will try the other fall, he shall lose his Head and Hands, and have nothing left but his Stump * Ver. 4. : which can neither Invent nor Act, as head and hands do. If the law of God be in the Heart, the reproach of men is not to be feared: for the Worm shall eat them like Wool † Isa. 51.7. . The Ark containing the two Tables, was a Sacred Symbol of God's presence. God will be with his Law, and with the Lovers of it. God will keep them as the Apple of his Eye, who keep his Law as the apple of Their eye: as he hath commanded * Ps. 17.8. Pro. 7.2. The ark a triple Type. . And the Ark was a type of Christ, who is the End of the law. (1) It was made for him to Keep. (2) He was made to keep That. (3) He keepeth it for Our use, Ark-like. N B, As Jesus obeyed the law for our justification Perfectly, in love to GOD, and to the Law, A sweet Simile. and to Us: so we are to obey the law in our conversation Sincerely, in love to GOD, and to the Law, and to the Lord Jesus. Was the only wise God twice 40 days and 40 nights engraving Ten Words upon Two Tables of Stone, and will vain man make them Void? it is easier for Heaven and Earth to pass, than One Tittle of the Law to fail † Lu. 16.17. . Twelfth and Last. Note 12. A deep Decalogue. The ten commandments are a Vast Continent. The M L is the fountain of all laws: viz, Moral, Ceremonial, Judicial and Evangelical. They all belong to it, it is the Root, they are the Branches: they are contained in it, and may be reduced to it: on these two commandments (i e the ten) hang all the Law and the Prophets * Mat. 22.40. . Here if we consider man in his threefold State, viz, of Innocency, of Sin, and of Grace; we may see the M L containeth man's duty in every State. ¶ First, in Innocency.] Adam being capable of receiving it, Ten in One. Break one break all. God gave him the ten commandments in One commandment: this is clearly employed in Adam's breaking them All, by breaking that One. As the Sanction of the law is Disjunctive, viz, Do or die; and the Injunction of the law Copulative, viz, Do this and that and all; so is the law itself Copulative, i e, so linked together that in breaking one he broke all. This M L then contained Adam's duty in innocency, e g, in the first commandment, [thou shalt have no other gods before me:] that Negative implieth this Positive [thou shalt have me for thy God] i e, by thy obedience to my M L: for no other was in use, yet all other Laws were Conditionally contained in it. ¶ Second, Consider man in his Fallen State,] and there other laws fall in as useful: they being conditionally and providentially prepared thereunto. (1) The judicial law cometh and killeth him. Adam's Death. Adam's Soul died: i e, he was as disable to recover his Fall by a C W, or any other way, as a Dead man is to live. And death of Body followed: and death of Soul and Body passed upon all men † Ro. 5.12. . (2) Man being fallen, the law of faith falleth in for his Recovery: for this implicit Positive precept is still in force: viz, [thou shalt have me for thy God.] This must of Necessity imply, [thou shalt believe on my SON] q d, For having Lost me, thou hast No other way left to Find me to be thy God. Thus the law for Faith appears to be employed in the first Commandment, as I foretell you. (3) Man being fallen, Ceremonial Sacrifices fall in as useful, from Adam's Fall to Christ's Death: at which time they ceased. And since Christ's death, Moral, Judicial and Evangelical laws are contained in the M L for man's use in a Fallen State. ¶ Third, Consider man in a State of Grace,] and the same laws are contained in the M L for his use: viz, Moral, Judicial, Evangelical laws. The first commandment containeth many Evangelical laws: this implicit Positive precept, [thou shalt have me for thy God,] implieth thou shalt Believe in me, and in my Son: for faith in Christ is a Christians daily duty. And Repentance, Love, Humility, Hope, Fear: are employed in this first precept: [thou shalt have me for thy God.] It is q d, If I be thy God, thou shalt Repent of thy Sins against me, thou shalt Love me, thou shalt walk Humbly with thy God, and Hope in thy God, and Fear thy God. e g, Believe in the Lord your God * 2 Chro. 20.20. , Repent and turn from your Idols † Ezek. 14.6. , thou shalt Love the Lord thy God * Deu. 6.5. , Humble yourselves in the sight of the Lord † Ja. 4.10. , Let Israel Hope in the Lord * Ps. 130.7. , thou shalt Fear thy God † Leu. 25.17. : these and the like are Branches of the first commandment.] The second commandment containeth Laws against Idolatry, Will-worship of man's invention: worshipping of Images, Pictures, the Sun, Moon or Stars * Deu. 4.19 : and laws for the True worship of God.] The third commandment containeth Laws for Prayer, Praise, giving of Thanks: for godly Discourse in Private, and Public: which includeth Preaching. And laws against Swearing, Cursing, Blaspheming, and Murmuring against God: and speaking of God vainly, idly, formally, unprofitably, proudly.] The fourth commandment containeth Laws for the Sanctification of the Sabbath day: and Laws against the Profaning of it. This commandment is called, Custos primae tabulae: and this first Table containeth all man's duty to God.] The fift commandment containeth Laws for honouring of Parents, and Ministers, and Magistrates, godly Governors, and pious Princes called in Scripture Fathers † Isa. 49.23 : and Laws against dishonouring them: and for Correction for disobedient children.] The sixth commandment containeth Laws against all kinds of Murder, unjust Battles, Quarrels, Blows with hand or heart, to hurt in any part.] The seventh commandment containeth Laws against Adultery of every degree: Fornication, Incest, Sodomy, Buggery: all uncleanness, wantonness, wearing of apparel contrary to the Sex, whether Male or Female * Deut. 22.5. .] The eight commandment containeth Laws against all kinds of Thefts, Robberies, Rapines, Sacrilege, antiscriptural Usury † Ex. 22.25 Deu. 23.19 , detaining of wages, pledges, fraud, deceit, false weights and measures * Chap. 25.13, 14. .] The ninth commandment containeth Laws against false witness, backbiting, tale-bearing, giving or taking of Bribes to blind the eyes to ill ends † Ex. 23.8. Deu. 16.19 .] The tenth commandment containeth Laws against evil thoughts: and is very direct against desires after whatsoever is our neighbours: and as a Sword should cut the cords of covetousness in Sunder. This Second Table containeth all man's Duty to man. Thus far of the M L. Fath. What say you of the C L? Min. The C L respected Typical worship: Of the C L. of which Sacred Ceremonies there were 4 Sorts. (1) Holy Persons: viz, High priests, Priests, Levites, Nazarites. (2) Holy Places: viz, the Tabernacle, the Temple, and other places of Divine appointment, where God recorded his Name * Exo. 20.24. . (3) Holy Things: viz, the Ark, Oil, Fire, holy-Water, First-fruits, Incense, Burnt-offerings, Meat-offerings, Peace-offerings, Sin-offerings, Silver trumpets. (4) Holy Times: viz, Holy days, as New moons, Ceremonial Sabbaths. [Feasts,] viz, feast of Passe-over, and unleavened bread, feast of Pentecost, feast of Tabernacles, feast of Trumpets, feast of Atonement. Holy years: viz, the Sabbatical or Seventh year † Leu. 25.2, 3, 4. : the year of Jubilee or the Fiftieth year * Ver. 8.10. . Fath. What of the Judicial Law? Min. The Judicial Law was made to provide punishments for Offenders against the M L, Of the Judicial Law. and the C L: for a Rule to punish by according to Equity and Justice. For Capital offences the Jews had 4 kinds of death: viz, Stoning, Strangling, Beheading, and Burning. Crucifying was not by their law, but by Pilat's the Roman Deputy † Mat. 20.19. Jo. 18.32. . For offences not Capital, they had Scourging, Imprisonment, Restitution, Retaliation. ¶ By these three Sorts of Laws the Jews were governed. By the M L as they were Men, and a Humane Society: by the C L as they were a Church so constituted, and a Sacred Society: by the Judicial Law as they were a Commonwealth, and a Civil Society. Fath. How is the M L abolished? and how is it not abolished? Min. The M L as a C W, Abolition of the M L. or the Curse and Rigour of the law which separateth man from God, is abolished and made void for true Believers: but as to the Doctrine, Discipline, Government of it for rule of life; it is as Permanent as Heaven and Earth. Fath. How is the C L abolished? Min. The Practice of the C L which separated man from man, viz, Jew and Gentile, Abolition of the C L. is abolished: for he is our Peace who hath made Both One, and hath broken down the middle wall of partition between us * Eph. 2.14. . But though it is out of use as it was Practical, yet it is in use as it is Doctrinal. Fath. How is the Judicial Law abolished? Abolition of Ju Law. Min. The Judicial Law is abolished as it provided punishment for Sin against the C L. Like as Flowers or Plants are fenced to keep them from being broken down while they are to Stand: Simile. so was the C L fenced with the Judicial Law: but when these Plants are plucked up, to what end shall the fence Stand? e g, The 10 day of the 7 month was a Ceremonial holy day: he that did any work was to be destroyed by the Judicial Law † Leu. 23.27, 30. : but now this C L is abolished, this Plant plucked up, the Judicial Law (the fence) is gone too. But Judicial Laws to punish Offenders against the M L, are not abrogate, but Permanent: and are to be used (with discretion) by the godly Civil Magistrate, who is to administer Justice, and execute them on Offenders. e g, If a man kill a man, and so break the Sixth commandment; he that killeth with the sword, must be killed with the sword * Rev. 13.10. :] whoso sheddeth man's blood, (the Judicial Law is in full force) by man Shall his blood be shed † Gen. 9.6. . ¶ Thus God who foreknew man's Fall, Wonderful wisdom. and made a C G, with Christ before he made a C W with Adam, hath in wisdom So delivered this Sacred Divine Law of the Decalogue, that it should contain in Ten Words the whole Duty of man: to GOD and Man, in his threefold State. (1) In a State of Innocency: (2) In a Fallen State: (3) In a State of Grace by Jesus Christ. I conclude these 12 Notes on the Ten Commandments with David's prayer: LORD! Open thou mine eyes, that I may behold Wondrous things out of thy LAW * Psal. 119.18. . Fath. I see now my persuasion of the Decalogue was no delusion, but O how little do I see! I and others had need use David's prayer for light in God's law: but I fear our Antinomians who do so slight it, will never pray for light in it. Min. They that see by the light of Strange Fire, and are so deep-learned in the Doctrine of Devils as to deny God's law to be a rule of life; are never like to use David's prayer for light in God's law: for their light being darkness, they see not so much as their own ignorance, nor the danger of self-conceitedness: and so are like to go into the land of outer darkness. Fath. God be merciful to me! and deliver me from Antinomian delusion: sometimes when I talk with Mr A, I am ready to Q whether the law be any rule of life or no. Min. You pray well, but look a little dull: if it may recreate (and not corrupt) you, let me tell you a Story. viz, A Germane woman desiring to rid the house of her husband, German woman. cast him into a deep sleep: and then Dresses, Shaves, Cuts and Ecclipse him into the fashion of a Friar. A godly Minister is my Author. When he wakes she Stairs and Storms, q d, What does this Friar here in my house!] Friar! q d, Wife art mad! dost not know thy husband? Still she storms, bawls, and fumes against the Friar. The man being amazed looks in the glass to see if he can know himself: but seeing himself in such a Shape, he almost believed he was a Friar as his wife affirmed. Thus the Antinomians use the law. e g, (1) They paddle with the Preface, viz, I am the Lord thy God which brought thee out of the land of Egypt: that belongs to the Jews only, and so is rejected.] Visiting the iniquity of the fathers upon the children: to cut off that they bring this as a Sword, every one shall die for his own iniquity † Jer. 31.30. .] Remember the Sabbath day: forsooth that is Ceremonial, and so Snipt off.] That thy days may be long in the land which the Lord thy God giveth thee: that belongs to the Jews, and so is clipped off. Having thus maimed and dismembered the Decalogue they wholly reject it: that (with the Germane woman) they may be at liberty to go a whoring from God. They are of kin to that cursed King, who cut the Roll and cast it into the fire * Jer. 36.23. : but it was rescribed, and many like words added † Ver. 32. : if man will diminish the Preceptive part, God will add to the Penal part of his Precept. There were desperate Antinomians in Job's days. e g, He stretcheth out his hand against God * Job 15.25 . Take this literally, and so did Julian the Apostate when (wounded in battle and bleeding to death) he stretched out his hand to throw his blood up to Heaven: Julian against Jesus. saying in indignation to Jesus, Theod, l 3. Cap. 20. O Galilean! thou hast overcome me. And the Amalekites, who when they could catch a Jew and kill him, would cut off the part that received the Seal of the Covenant: and with an outstretched hand throw it up towards Heaven, Jerom. with indignation against God for that institution. Take it metaphorically, and so doth he stretch out his hand against God, who useth his Wits and Words against God: as the Antinomian when he argueth against God's law. A man should not lift up hand, word, or thought against God: but hand, heart, tongue and all For God: but he strengthens himself against the Almighty † Job 15.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaddai, Omnipotency itself who can do all things, and yet what can the Almighty do for them? yet he filled their houses with good things * Chap. 22. 17, 18. , and yet what can the Almighty do for them? Reason will tell a man, the Almighty can do All things. Reason differs the spirit of a Man from the spirit of a Beast: what unreasonable blind beast is this than that thus argues? If the Almighty can do nothing For, he can do nothing Against a man: and that I presume is their hope: viz, the Lord will not do good, neither will he do evil * Zeph. 1.12. .] He runs upon the bosses of his bucklers † Job 15.26. : alluding to the fierce assault of a Soldier. The buckler is Defensive armour: the boss Offensive, i e, a Sharp Spike, if a man come close it kills him. God's Buckler is the Preceptive part of his law, by which he defends his honour: his Boss is the Curse, threat or Penal part, by which he kills them that break his command. e g, Thou shalt not eat of the tree of knowledge, there is the Buckler: in the day thou eatest thereof thou shalt surely die * Gen. 2.17 , there is the Boss: Adam runs upon it and dies for it. Thus Job's Antinomian, or ours, his Cousin German. He will offer violence to God, and his Law, with Gospel in his mouth. He runs upon him, even on his neck † Job 15.26. . He will try a twitch with God. He would pull God out of Heaven, and throw the world out at Window. A Saint plays the man against Satan: but he plays the Devil against God, who makes his Law void. Here is sin of a Size! what blows big enough for sin So big? it will puzzle an Apostle and a Philosopher too, to define it. Fath. What may be the Reason of our Antimian averseness to the Law of God? Min. (1) Because of its Antiquity, 1 R. and their Novelty.] They have an evil eye upon the O T for its Names-sake. Upon this account they may slight God himself, who is the Ancient of days † Dan. 7.9. . And on this account they may slight the Gospel (for that is as old as the Law) as no doubt they will do when a New one comes up. And on the same account they may slight their Own opinion, for it's as old as Adam's fall: Adam was an Antinomian when he broke the Law. It's older than Adam's fall: the Devil was an Antinomian when he tempted Adam to be of the like Religion. ¶ 2) Because of its Purity. 2 R. ] It is a sacred, divine, perfect, pur * Ps. 19.8. , holy, spiritual Law † Rom. 7.12, 14. . It binds hands, feet, tongue, heart and All to holiness. Antinomians are Libertine, who love not to be bound by the bonds of Gods holy commands: but a David loves the law upon this account: thy word is very pure, therefore thy servant loveth it * Ps. 119.140. . ¶ 3) Because of their own Obscurity, 3 R. and ignorance of its excellency.] That excellent office of the law, viz, to wound for Sin, and send to a Saviour; they are Strangers to. They never saw their own sins in God's Looking-glass: but other men's sins in the Devil's Prospecitive-glasse: Simile. The young Blackmoor. Simile. and so are like the Black boy that fled from his Black father to his White mother, not considering his Own blackness. Antinomians slight the law, as the Indians did their Gold, when they knew not its worth. And as a Natural man doth God's gold (i e, Simile. grace) which is to him as dross. And as the Jews did Jesus, not discerning his Beauty, though altogether lovely † Cant. 5.10. . The very Name of Jesus was hateful to the Jews: they could not call him by it, but, this fellow * M. 26.61. , that deceiver † Ch. 27.63 , and the Carpenter * Mar. 6.3. : so is the very word [Law] contemptible to our Antinomians. But this is madness with a Witness! for without law, what right hath a man to any good? viz, Temporal, Spiritual or Eternal. What right to house, goods, land without law? or what Safety are lands or life in without law? what right to Christ, Heaven, eternal life without law? It is by Law that Christ's righteousness IS righteousness: i e, by the law of Works. It is by Law that Christ's righteousness is a Christians righteousness: i e, by the law of Grace † Jer. 23.6. . It is by Law that Christians are Saved, i e, the law of Faith: and it's by Law that sinners are Damned, i e, by the law of Works. God imputeth righteousness by law and Saveth: and God imputeth sin by law and Damneth: and is LAW to be slighted! He that breaks one breaks all * Ja. 2.10. Break one break all. : the breach of the ten commandments brings a man 10000 Talents into God's debt by Law: and is LAW to be slighted! Little England hath a great deal of Rome in it, and (seeing darkness is now a days so desirable) its to be wished these persons wish not for Popery and Tyranny, who do so disgust this good word LAW: for if a man would have laws against Theft nulled, no doubt that man desires to be a Thief: and so of any other such like desire to destroy Law. It is no wonder these persons are in darkness, for they will shut their eyes against Scripture-light, if it be contrary to their own conceptions. Simile. They are like the Elephant, who makes the water Muddy, that he may not see his Deformity. They will search Scripture for what seems to suit with their sinful minds: but would bury the opposite truth in oblivion. They bring their opinions to the Word, not to be discovered, but covered and maintained: and Role them through the Bible to see what Moss they can gather to them with. Scripture with Scripture they will Not compare: but run away with a Piece of a Scripture, as the Devil did † Ps. 91.11. Mat. 4.6. . If these persons were Indians, they were objects of pity: but if they will shut their eyes in a land of light, let them go into the land of darkness, as persons to whom is referved the blackness of darkness for ever * Jud. 13. . ¶ 4) Because of their Impurity and wickedness. 4 R. ] This cursed Doctrine of disowning the Law, comes from a corrupt Heart: and by such it shall be drunk Up, and swallowed Down with delight. Such are glad of a gospel that gives them liberty from Piety, to live in Iniquity. They love to hear a smooth Sermon to day, to see a Play to morrow, to go to a Dancing-school the next day: Chrysostom's saying of Dancing. though chrysostom says, Where dancing is, the Devil is.] And to go Gaudy in their Garments, for the sake of a little cursed credit among the carnal: and this at Such a time when God is calling so loud for Sackcloth and Ashes. And to neglect their children's Souls, when Papists are coming to cut their Throats, and send them to Hell to howl there against their Parents for their Lawless life. To say [the law is no rule of life] is for the Devil to speak with a Tongue of flesh, enough to horrifie a man's heart to hear it. Such in effect say Idolatry, swearing, Sabbath-breaking, killing, stealing, whoring, are no sin. No wonder if such fall foul, and become vessels for the Devil to empty his Excrements into, until they are full and flow over. A Story too true. I knew a person Anno 1666 than a Preacher, who (in opposition to the use of the law in preaching) said, I hate the law of God as Poison:] after which this preacher turned adulterer: even when he had an amiable wife of his own. What wonder? it may be the man did it to bear his testimony against the law of God: which he used to complain of as the cause of the corruptions of his heart. God will one day roar like a Lion against these Rebels, and rend the cawl of their heart † Ho 11.10. Chap. 13.8. : when he assaults ehm, q d, [Was I 40 days and 40 nights preparing a Law for you to loath, slight, snuff at, and spit out your venom against?] Let such expect the Antitype of the 40 day's deluge for their portion, to last as long as everlasting. N B, They that forsake God's Law, forsake God himself. Rehoboam forsook the law of the Lord * 2 Chro. 12.1. : what then? Thus saith the Lord, Ye have forsaken Me † Ver. 5. . To the same purpose is this saying, Ye are gone from mine Ordinances, return unto Me * Mal. 3.7. : q d, In going from mine Ordinances ye are gone from Me. Some wicked men own God in Words, and deny him in Works † Tit. 1.16. : Antinomians deny God in Words, and overpasse the deeds of the wicked. * Jer. 5.28. . Religion! I value it not with the dust of my Shoes, which I shake off as a witness against them. It is worse to make the Law void than to make Heaven and Earth void † Luk. 16.17. : and he that had rather overturn heaven and earth than his own rotten opinion, I fear will never find a place in Heaven, nor on Earth long: but in Hell ere long. ¶ 5) Because of the Judgements of God which Antinomians are under: 5 R. and they are twofold. (1) The judgement of Delusion, for their transgression.] They have chosen their own ways, and their soul delighteth in their abominations: I also will choose their Delusions * Isa. 66.3, 4. .] They received not the love of of the truth that they might be Saved: and for this cause God shall send them strong delusion, that they all might be Damned † 2 Thess. 2.10, 11, 12. . If once persons are made drunk with the wine of the wrath of God in the cup of an imaginary gospel of liberty; then the Law is spewed out and cast behind the back: like a mad man, Simile. who cares not if he straw the street with Pearls. (2) The judgement of Profanation.] Sometimes God punisheth Sin with Sin, i e, one sin with another: for sin he gives up to sin; for the practice and Pleasure of sin, God gives up to the Power of sin: this is the way to prepare for the greatest plague in Hell. Better be under all Job's boils, and Pharoh's plagues, and all the Tyrants in Turkey, An unparallelled plague. than under this judgement of the Power of sin: though it be to the sinner a Pleasure. ¶ To these judgements of Delusion, and Profanation; is linked the judgement of eternal Destruction. Man chooses his abomination: God chooses his Delusion: and God will choose his Destruction. Let no man think to choose his work and his wages, his sin and his sorrow: if man will choose his Sin, God will choose his Sword: and sharpen it for the Slaughter, to cut in pieces the Sinner * Ezek. 21.10. . Fath. It's a sad case to be in: I told Mr A a piece of my mind one day: and he was angry, and said, I had learned by Lesson of my Legal Preachers. Min. Angry! Silly folly. what kind of angry folly is this? for a man to show me a piece of Pitch, and be angry because I say it's Black. [Legal Preacher!] They that call a Minister [Legal Preacher] because he uses the Law lawfully, know neither Law nor Gospel: and had need begin at great A. If a man be Practical, he will seem to be Legal: though he be indeed Evangelical. Holy E Hunt. [That holy man at Hitchin, E Hunt: when I first knew him, and observed how much he delighted in God's law, and did (in heart and life) adhere to holiness; I feared he did rest in his own righteousness. But when he came to declare his Conversion, and his Opinion in point of Justification; he made it appear that he trusted in Christ only for That: and that he was in Practice an excellent Person. The Lord make Me and Mine, and You and Yours like him.] And let Mr A say what he will, I say; a man's spirit, thoughts, words, works are No more to be approved than they are Legal: Legality a glory. a man's legality is his glory, which is to the Antinomian a Mystery. Fath. Mr. A saith he hath fulfilled the law in Christ, hath Justification, and Sanctification alike in Christ: and needs none in himself, in heart or life: which he saith is to Me a Mystery. Min. A mystery of iniquity, of which let me make a discovery. Righteousness for Justification is resident in Christ: Righteousness for Sanctification is resident in the Christian: Mr A saith they are both alike in Christ, none in the Christian. N B, A man's own personal righteousness for Justification is to be rejected and abhorred: by Mr A's rule, righteousness for Sanctification of heart and Holiness of life, is to be abhorred too: Desperate Doctrine. and not a Dram of grace suffered to be in the Soul. What then is an Antinomian better than a Babylonian? who is the habitation of Devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird † Rev. 18.2 . The next time you see Mr A, pray give him this short Sentence: viz, He that hath Justification without Sanctification, shall surely have it without Salvation. Fath. I told Mr A of his lose life, and he said, Faith was greater than Holiness. Min. Greater or lesser, they are linked together: the one is not without the other. Faith without works is no more alive, than the Body is alive without the Soul * Ja. 2.26. . What does Mr A think to be saved by? faith without fruit! faith with froth and filth! faith that makes void the Law! weigh such faith and the faith of Devils together, and you will soon see which is the lighter. That faith which hath not obedience to the Law for its fruit, I deny. That gospel which is without Law, a Lawless gospel, I disown as another gospel, the preacher of which I count accursed, though he comes as an Angel from Heaven † Gal. 1.8. . Fath. If I plead with Mr A for a holy life, he tells me Faith can do that for me which Holiness cannot do for me. Min. And Holiness can do that for you which Faith cannot do for you. e g, Suppose you have faith, and fall into some sin: what shall be your defence from the word of reproof and reproach, which is as an arrow shot out * Ps. 64.3. Jer. 9.8. ? will you say, I have faith, I believe in Christ? your faith and you will be abhorred together. But if you live holy, and be faisely accused, you have a Breastplate of righteousness to defend you from these Darts † Eph. 6.14. . N B. As faith justifies before God which works cannot do, so works justify before men which Faith cannot do. Fath. If Mr A heard you, he would count you ignorant of Christ and the Gospel. Min. Mr A and Mr B too have their liberty to come and try whether they or I can produce and declare, (1) The greatest sense of Sin, God's wrath, Hell and Eternity. (2) The clearest sight of the emptiness of Self-righteousness. (3) The greatest and sweetest comfort and assurance of Salvation by Christ. Or, (4) The greatest love to the Lord Jesus: to his Person now in Heaven. Fath. It seems you have not got Gospel-Notions without Convictions, as Mr A hath. But some Ministers (which are not called Antinomians) preach nothing but the Doctrine of Justification by believing: I wonder at them. Min. That you wonder at such is no wonder: for such are Pieces of preachers: if I saw a piece of a man in a pulpit, I should wonder with you. It seems by such, that there are hundreds of Texts in the holy Scriptures; which stand for Ciphers. If a Minister tell men only what God hath done for them, and not what they must do for God, their neighbour, and themselves; how does he declare the whole council of God * Act. 20 27. ? Is a man born to do nothing but believe? what strange trade is this! whether such workmen do half their work? is a hard Question. Such preachers and hearers are like to have their work to do in the grave, where it will never be done † Ecl. 9.10 . And how much Blood such Ministers will go Off under the guilt of, God only knows: for their not informing men of the C W which they are under (by nature) under the Gospel, will (I doubt not) occasion the damnation of Thousands of Souls in this City. Fath. They say, The grace of God teacheth men to deny ungodliness * Tit. 2.12. . Min. True: it's therefore a sign their single way of preaching the Gospel is not blessed for the reception of that grace: seeing their hearers deny not ungodliness. Fath. What may be the Reason why such Ministers do not preach the Law? Min. (1) A foolish fond affection for the Title of a N T Minister: Gospel Minister: 1 R. Preacher of Free grace. They are afraid of the Title [Legal] as if the word [Law] which God hath magnified and made so honourable, would dishonour them. ¶ 2) A man-pleasing spirit: 2 R. loath to displease: love of the praise of men, more than the praise of God * Joh. 12.43. . Men will praise them that please them with fine stories of God's favour (concealing his displeasure) instead of showing them their foul faces in the clear glass of God's Law. They like not to give occasion for this Reflection, viz. What have I to do with thee, O thou man of God? art thou come to call my Sin to remembrance? † 1 Kin. 17.18. ¶ 9) Ignorance of the necessity of preaching Gospel Duty to the godly. 3 R. Such preachers see not the Duty of the gospel, as necessary to be preached as the Doctrine of the gospel. They fill the Head with gospel Notions: but doth Heart and Hand are empty of good Operations. Some writ whole Volumes of Notions, to Blaze abroad their Notion: which (Occasionally) will but treasure up wrath for Writer and Reader, if Practice prevent not. ALAS! Alas! the lamentable neglect of Duty and barrenness of Life is not laid to Heart. To inform Christians of their duty; to direct, excite, provoke them to it; is no small part of the work of a preacher: by the want of which, Christians are almost in all evil, in the midst of the Congregation * Pro. 5.14. ¶ 4. Ignorance of the necessity of a Law-ministry to awaken sleepy Sinners, 4 R. and make them sound Saints: by warning them to flee from the curse of the Law to Christ. Such gospel Ministers understand not how many of their Hearers are asleep in their Sins, under their gospel Sermons, with all their Notions: and what to be warned with Thunder and Lightning, to flee from Hell: whither they are hasting with a lie in their right hand † Isa. 44.20 . Fath. It seems by these Reasons, the effects of neglect of preaching the Law, are Sad. Min. SAD! yes, and very sinful: as for instance in each of the ten commandments. It's because the First commandment is not preached, that there is so much monstrous Idolatry among men. Men make gods of Devils, of Men, of Beasts; of Houses, of Lands, of Friends, of Enemies, of Themselves, of their Bellies * Phil. 3.19 , of their Wits, of their Works, of their Worship † Hab. 1.16 . To which I may add, men's denying the very Being of God. e g, This last Sturbridge Fair Anno 1681, a Cambridge Scholar in discourse said, I had it of him that heard it. I do not believe there is either God or Devil or Heaven or Hell. Here is an eye for a Parish! what Doctrine will this person preach? who hath took such a Degree from the Devil and Hell. Another denied the Being of God to an honest man's face who affirmed it: said the A theist, I will prove there is no God thus, viz, I will fall a Swearing as fast as ever I can Swear, and let your God come and hinder me if he Can.] And so fell into a Swearing fit, and Belched out abundance of Oaths, as long as he list: then insulted over the honest man with a [Where is your God?] intimating that he had infallibly disproved his Being. O the patience of God who did not turn such a wretch's Swearing into Roaring.] It's because the Second commandment is not preached, that men have so many false Ideas of God in their minds. Some imagine God to be an Old Man sitting in Heaven, A sort of Indians. who will do them no hurt: and so fear the Devil only, but yet serve both. They light up One candle to God that he may Help them: another to the Devil that he may not Hurt them. Some few, fancy God to be all Severity: and so despair of mercy. Many imagine God to be all Mercy; and so take liberty for Iniquity. Antinomians are much like the Heretics of old, who held, that under the Law God was a severe Judge: but under the Gospel all Mercy. But if God be changeable, why may he not be all Justice again? and that in Judgement to them.] It's because the Third commandment is not preached, that men use the name of God so lightly, vainly, irreverently: in discourse Of God, in preaching For and From God, in prayer To God. And that men Swear so sadly, and frequently, even All oaths small and great, from [God Save me] to that dreadful [God Damn me] which last I tremble to relate. They that not only neglect to pray God to Save them, but also do daily dare God to Damn them; I have No hope of their Salvation: nor No doubt of their Damnation: they take Long steps to the Lake that is but a little before them. They that swear [God Save me] may possibly be penitent, pardoned, and Saved: but this dreadful [God Damn me] is like to prove an unpardonable Oath to All that use it.] It's because the Fourth commandment is not preached, that the Sabbath is so Slighted, so Slept away, so talked away about Trifles, and that Christians are so carnal in spiritual duties: and enjoy so little of God.] It's because the Fifth commandment is not preached, that Children are at such a Pass: and do so many ways despise, disobey, dishonour their Parents: and Kick up their heels at Correction when it comes.] It's because the Sixth commandment is not preached, that there are so many Murders: with Heart, Hand, and Tongue.] It's because the Seventh commandment is not preached, that there are so many Adulteries: in Act Word, Heart: which sin is sometimes of sad consequence. e g, One scent Luther a letter to tell him this Story: viz, A letter to Luther. A widow had a child by a Scholar: and the Priest would not baptise it, except she would discover the Father. At this she killed the child: and Hanged herself. The Scholar hearing this, Hanged himself. The Priest hearing this, Hanged himself.] It's because the Eighth commandment is not preached, that there are so many Thefts with Hand, and Heart. And so much immorality, and want of Common honesty among professors: so much fraud and deceit in dealing, the Least of which is not to be allowed, but condemned: and he that uses it, not to be trusted more or less, for he that is unjust in the Least, is unjust also in much * Lu. 16.10 . Never trust him with a Guiny who will deceive you of a Penny. It may seem a small matter for a Weak woman under Strong temptation to take an Apple: but the Lord God said unto the woman, What is this thou hast done? † Gen. 3.13 A Question enough to make a man Quake.] It's because the Ninth commandment is not preached, that there is so much evil Speaking; backbiting, devouring, sowing discord, that surpassing service of Satan.] It's because the Tenth commandment is not preached, that men are so Covetous. With this cord, sin is drawn as with a cart-rope * Isa. 5.18. . Covetousness comes of the love of the world: that root of all evil † 1 Tim. 6.10. . If this sin live in the Heart, I know not what sin will die: nor what sin such a Soul shall escape the Snare of. What multitudes of murders doth it make men commit! how doth it make men murder and ruin even their own relations! sometimes themselves and all. I could tell you many a Dreadful Story had I time: take 2 or 3 for a taste. ¶ One left his Lover, for a Richer. In July 1681. A Knight that I can name. The forsaken damsel, Drowned herself by London Bridge. This Lady's death struck this Knight with grief, and Death: for in few hours after he died. And now their Relations are lavishing out their hundreds at Law, for the thousands these unhappy Lovers left behind. ¶ Two fatherless Females lived in a Loan house. Mr W. Their Uncle (who that day paid them their Portions) came with his Sons at Midnight to murder them for their Money; He was killed, and his Sons taken and hanged, by means of a Stranger who lost his way and lodged there that night: which is a Story of such Singular Circumstances, I am sorry I have not time to tell it out. ¶ A man being long at Sea, at length came home to see his Father and Mother. Mr C. M W. This Seaman had a Sister living at Towns end, whom he called to see as he came in the Even: and she knew him. But coming to his Parents, they knew him not. He delighting to keep them in the dark for that night, to make merry with it on the morrow, made himself a stranger, and desired a night's lodging. They lodge him in a barn which he accepts: but desires them to lodge his bag of Money in the house. They take it in: and in the night consult to kill him for it, and did so: and so were soon made rich. But in the morning, his sister came betime to see her brother. They understanding what they had done, ran Mad, and so were hanged. Sir these are no Idle Tales. Fath. Truly these are Sad Stories. And I see now, this defect in preaching sin Down, and duty Up (by opening the glass of the Law to show sin) is the cause why sin lives so much under Sermons. What symptoms of the sin of Pride in the Heart, is in the Habit! it troubles me to see in what a Garb some go, that I could name. Min. O! pray take heed of that! it is good sleeping in a whole skin. Trouble you! if you and I were well awake, it would make us tremble, to see persons come to Sermons as if they came for Shows: and appear on Galleries, as if they were on a Stage in Smithfield Fair, to act a part in a play. And how is it possible these painted persons should be reproved by a preacher who appears in a Pulpit in a monstrous Periwig? a Crown of Pride! N B, If these persons preach not pride Down, their hearers go down to Hell: if they do at all attempt it, it's impudence in them: and so it is to speak any word in the name of God † Ps. 50.16. O what a Shame is it for a man to pretend to have the spirit of God, and yet go as if destitute of the dictates of Nature! for doth not even nature itself teach you, that if a man have long hair, it is a Shame unto him * 1 Cor. 11.14. ? A shame if it be his Own, which God and nature have given him: much more it it be another man's hair, which comes not from God, nor nature, but Art, that coins a man for the Court: or makes him liker a Courtier than a Preacher. Scripture phrase. God's word in such a man's mouth is as a Jewel of Gold in a Swine's Snout † Pr. 11.22. Simile. . And in handling it such do Swinelike, mussel a Pearl up and down the Mire. The lip of the Leper was to be covered * Leu. 13.45. : and the unclean spirit was to hold his peace † Mar. 1.25 . Brethren to these in iniquity, are such Ministers who suffer their Wives and Daughters to go like Ladies of honour: as if they came from a Court to wait on a Queen: or were of Madam Guins' Gang, though maintained byu the Congregation. ¶ But O how perilous is Pride or Sin in such persons! The peril of pride. when the Priests were to go into the Tabernacle, said the holy Lord God, They shall wash their hands and their feet, that they Dis not: and it shall be a Statute for Ever to them * Exo. 30.21. . When the Priests sons were wicked in worship, there went out Fire from the Lord, and devoured them, and they died before the Lord † Leu. 10.1, 2. : a prodigious plague! If the Priest's daughter did commit fornication, she was doomed to the most dismal death, viz, to be burnt with fire * Leu. 21.9. : when others did not die at all for fornication † Ex. 22.16 , though they did for adultery * Leu. 20.10. . These prodigious plagues, show how hateful sin is in Such, more than in others. With such Ministers, we may rank such Members, who being Coached to their meetings, suffer their Coachmen to sit at an Alehouse, in Sermon-time: and to sit drinking at the Table of Devils, while they sit at the Lords Table. AY Sir! you can shake your Head and sit Silent, but I must Speak: these things stink up to Heaven. The sins of professors of Religion, make religion Stink in the nostrils of the profane † Gen. 34 30. : and make professors themselves stink in the nostrils of God * Isa. 65.5. . Let such preachers, and professors take heed, the Holy God, who hates pride in a high degree, do not speedily Spew them out of his mouth. By reason of proud persons God may say to London, Behold, this was the iniquity of thy sister Sodom, Pride, &c * Ezek. 16 49. . PRIDE was one of the Engines that pulled down the fire of God from Heaven, to burn them down to Hell. A proud person is in a Perilous condition: especially if a Preacher, or a Professor. But whosoever it be, the higher in Pride, the lower and farther from God: the liker the Devil, and the nearer Hell. Yet a proud man is above God: for God will have his will in nothing but what is good and just: but a proud man will have his will, right or wrong. How can a proud person receive any grace from God? Bernard's Simile. God is the Fountain, his grace and mercy to man is the Stream: as in a watercourse, the Stream can rise no higher than the Fountain from whence it comes: so grace can rise no higher than God, which a proud man is above. N B, Pride lifting up so high, will let fall full low at last: he that is above God, will doubtless fall below the Devil. ¶ Beware of World-likenesse. Caution. Likeness in Christians to the world in Sin, causes likeness in Sorrow. When the small Pox, or the great Plague rages, the Reason why God puts so little difference between the Egyptians and Israel, is because Israel differs so little from Egypt. They Live alike, and Die alike. Some professors promise themselves safety in Pestilence from this promise, viz, 1000 shall fall at thy side, and 10000 at thy right hand, but it shall not come nigh thee * Ps. 91.7. but why? because thou hast made the Lord, the most high, thy habitation † Ver. 9 : this is a dwelling in God by a holy life; It is a promise of preservation with a condition, such expect it without, why not Salvation too without believing? Sir, I see by your looks, I have said more of preachers than hath pleased you: but if persons will not be reproved, and reform when such a Plague of darkness is approaching us from the Pit, to prepare us, or Ours for that place of torment; we may write the Red Cross on our doors. Fath. Let than pass. I spoke only against Pride: but I fear we have some who hear to Poor purpose, besides such Proud persons. Min. Now you talk of such hearers, and put it into my head, I tell you, here are such Parcels as I could not have believed to be in London, had I not heard and seen it. egg, ¶ 1) Some are pleased with their pure gospel, 1 Sort of simple hearers. without Law or Duty: with faith without works. Let a Minister tell them a story of Christ's benefits, &c, they think All is their own. Poor deluded creatures! where is their Faith? they must show it by their Works, if God may be Judge * Ja. 2.18. . If their gospel Minister should preach duty so necessary, and press the power of godliness; they would leave him for a Legal preacher: not enduring such sound Doctrine, for want of sound Hearts. ¶ 2) Other judge of a Minister, 2 Sort. by the multitude of his auditors: being albe to give no other account of him, than he who hasteth to some Hurly-burly or Tumult in the Street: viz, he runs because he sees others run before him. If this be a rule to judge a Minister by, we may cry up the Quakers, and other who are unsound in Fundamentals: for such have the great Assernablies. ¶ 3) Other are taken with Tones, 3 Sort. and Accents: as if the life and power of Preaching lay in Points, and Tittles: for if a Sermon be Substantial, yet if not Tonical, it's to them a Toy. Or, let the same sounding Sermon be delivered without Tone, or Read to them, it's not worth a Rush. ¶ 4) Other admire a Minister, 4 Sort. who hath a strange kind of confidence with God: though his boldness be a fruit of his ignorance. And admire his out cries against the enemy: and the broad sides he give them out of his pulpit, prophetically pulling them down before their time: though this be a fruit of a 3-fold ignorance. (1) Of the enemy's power, and policy, rather than knowledge of God's power and wisdom to oppose them. (2) Ignorance of England's Sins: for which God may justly suffer Antichrist to make the Nations Shake at the sound of our fall, before he comes down. (3) Ignorance of their own duty, to stay God's time: wait ye upon Me, saith the Lord, until the day that I rise up to the pray † Zepb. 3.8. Yet is this kind of confidence admired: and if a preacher be Sober, and do not Hector and Vapour, his Sermon is snuffed at as a cipher. ¶ 5) Other are in love with a loud noise: 5 Sort. they like him best who speaks Loudest: though he desreve to be told as one told the Nightingale in eating its little carcase, Vox tu es preterea nihil, thou art nothing but noise.] It is not the Sermon, but the Sound, that is Significant to such. If the same Sermon, or a much better, be delivered with a low voice, though a substantial, sound, suitable Sermon, and preached in Print, it's not worth a Pin. I do not know but a Drum in a Pulpit, is as good for them as good Doctrine. Call them to an account of their Canorous preachers proceeding, they reply, O he is a Thundering preacher! he hath a Rousing voice! so it seems, if a man have but bare Brains, and strong Lungs, it's enough, though that be all. Simile. Such hearers are like the Servant who came home crying up the Sermon to the Clouds: to whom said his Mr, What was the Text? Sir it was taken out before I came in. What of the application of the Sermon? I came out before he had done. What of the middle of the Sermon? Sir, I was asleep then. I will trouble you but with one sort more, and they are ¶ 6) A company of Children, 6 Sort. who choose to hear Youths preach. These you will say are Young hearers, before you hear that some of them have been hearers near half a hundred years. Excellent Elihu was otherwise minded: viz, I said Days should speak † Job 32.7. . Surely such never read this Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a novice * 1 Tim. 3.6 .] Paul dehorts from despising Timothy's youth † Ch. 4.12. : but he was no Upstart, nor new plant * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : he had know the Holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from an infant † 2 Tim. 3.15. . It seems he was sanctified from the cradle, for that Sacred Service. He was not prepared with a little humane learning, and some notions of Divinity scraped up together into a Paper, to read over in a Pulpit: as some of our Youths are, whose grace I doubt is not a Dram. If I was to hear a Sermon, before I would go over a threshold to hear a youth, surely I would walk 7 miles to hear some grave solid Senior: for with the Ancient is wisdom, and in length of days, understanding * Job 12.12 Sir, if I was informing some Ignoramus, it would be necessary to say, I despise not any proper comely Accent, or audible voice in preaching: but you are passed a Child, to whom I speak. Fath. I have observed some of these Simple things: I fear we have a pack of pitiful professors here in London. Min. Do you but Fear it! as for our Congregational (to say nothing of National) professors in London, I am satisfied in this to my Sorrow, viz, that the Religion of abundance of them is like the heart of the wicked: little worth † Pro. 10.20. . And though they learn the language of Canaan, yet their end will be destruction * Isa. 19.18 : and they the people against whom the Lord hath indignation for ever † Mal. 1.4 . I reflect upon none truly gracious: or that carry it Christianlike. As for others, never tell me, They are Church-members, and belong to this Minister, and that Dr: let them leave off worldly-love, and others Vaities: part with their Pride, and practice Piety, or never profess it more. And to all Libertines and Antinomians at once, I say; Its obedience to the Law of God, in Love to God, as a fruit of this root [the Grace of God,] done to this end [the Glory of God,] that I plead for: and if this will not Down, let them throw their gospel after the Law, and be so honest as to turn professed Atheists, and deceive the world no more with the Name of Christ, and not departed from iniquity † 2 Tim. 2.19. . Fath. You seem to of an implacalbe spirit against the Antinomians. Min. I am so, every Inch of me: my spirit is like the Northern Iron and the Steel * Jer. 15.12 , to Stab their rotten religion to Death: for to reconcile Right Religion and the Antinomian, is to bring God and Baal together. Fath. I am of your mind, but I must desire, you to dismiss me, for my occasions call me. Min. If you be in haste, Conclusion I will make a hasty Conclusion, with this Exhortation. viz, Love the pure precious Laws of the God of Love. Be grieved because they are Slighted † Ps. 119.158. . The more other slight them, the more odd you delight in them. Keep them as the apple of thine eye * Pro. 7.2. . Bind them upon thy fingers: writ them upon the table of thine heart † Ver. 3. . Keep them in the midst of thine heart * Ch. 4.21. Esteem them more than your necessary food † Job 23.12 . Let them be sweeter than honey, and the honey comb * Ps. 19.10. . Be legal in all your Life. Glory in legality. Never think well of what is not done according to Law † Ezra 10.3 . Labour for life: work as if you were to win Heaven by working * Joh. 6.27. Phil. 2.12. Heb. 4.11. : and when you have done all, count all nothing in point of Justification. Rest upon Christ only for That, as if you had done nothing at all. And follow not a man living a Step farther than he follows Jesus Christ † 1 Cor. 11.1. : and so Sir, I bid you Farewell. Fath. Farewell Sir: the Lord reward you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A THIRD DIALOGUE Concerning the SABBATH-DAY. The Third Part. Then I contended with the Nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the Sabbath-Day? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this City? yet ye bring more wrath upon Israel by profaning the Sabbath. Neh. 13.17, 18. Hollow my Sabbaths and they shall be a Sign between Me and You, that ye may know that I am the Lord your God. Ezek. 20.20. Blessed is the Man that doth this, and the Son of man that layeth bold on it, that keepeth the Sabbath from polluting it. Isa. 56.2. Also the sons of the Stranger, that Join themselves to the Lord, to serve him, Every one that keepeth the Sabbath from polluting it: even them will I bring to my hold Mountain, and make them joyful in my House of Prayer. Ver. 6, 7. And he saw that Rest was Good, and the Land that it was Pleasant, and bowed his shoulder to bear, and became a Servant unto tribute. Gen. 49.15. LONDON, Printed by I A for the Author, 1681. The General Contents of the Third Dialogue. THE Parent's complaint of himself. The Parent's complaint of Mr S, Mr A, Mr L. Mr A with his Every day Sabbath confuted. Mr L with his Never a day Sabbath confuted. The change of the Sabbath for Mr S' conviction. The beginning of the Sabbath: the times contended for descoursed: viz, Morning, Noon, Even, Midnight. Six Objections against the true time Answered. The time of Christ's Resurrection occasionally discoursed. The day of Adam's fall occasionally discoursed. Satan's old enmity against the Sabbath, Noted. The month-day, and weekday of Christ's death discoursed. The next day no Sabbath, proved. The Jews various division of the day into hours. Of the Passeover, Wave-day, Seven-weeks, Pentecost. The Jews custom in Translating the Passeover. The opinion of Pentecost on the first day, disproved. Of the Disciples meeting on the Pentecost. Of God's countenancing the Pentecost. Of Jesus' exact observation of the Passeover: and Sabbaths, Moral and Ceremonial: and the whole Law. The day of Jesus' death declared, and proved. Divers Questions arising thereupon, Answered. An account of the Author's way in this work. The Parent Cautioned, and Counselled. Ten Directions dropped for the Sabbath day. Wherein we have an account Of The Day of Adam's fall.] The day of Jesus' death.] Of The Sabbath ensuing, the Wave-day, the Pentecost.] Of The time of Jesus' burial.] The time Jesus lay dead.] Of The time of Jesus' Resurrection.] The beginning of the Sabbath.] All contrary to the Common Account. A THIRD DIALOGUE Concerning the SABBATH-DAY. Min. BEN!— BEN!— BEN! Ben. Where? what? who calls me before I can see? Min. O! Sleepy-head! hear you not low hastily some one knocks at the door? Pray rise and know the matter.— Ben. Sir I have been down to know his name, and his business: and he tells me it's he that, sat so long with you under the Tree: and he desires to speak with you Presently. Min. Strike a light and let him in: and tell him I will rise.— Fath. God Save you Sir. I am compelled to come and visit you at an unseasonable time: I hope you will hold me excused. Min. Sir, you are welcome to me: but I wonder to see you in Town so Soon: and am surprised to see you look so Sad. Pray what is the matter? is all well at home? Fath. All in health praised be God: Parent's complaint. of Self. but I am under Grief upon Grief. It hath been a Sad time with me since we sat under the Tree: though I concealed it from you in our last conference. SAD! I have Reason to be Sad indeed, to think how sadly I have neglected my poor children Souls. O to think how many times we have walked by the way, and not a word of God to think how many times they have been twattling about me in the house, and not a word! how many times they have been packed to bed, and pulled out, and not a Word of God have I spoken for their good! O it hath cut me to the quick! and put me upon prayer for pardon, space, and grace to do my duty. And I did addict myself to it: and began to find peace in it. But yesterday after the afternoon Sermon, as I was instructing my children about the Sabbath, Parent's complaint of Mr S Mr A Mr L. in came Mr S in anger, and told me, I kept the wrong day: and said, I should keep the Seventh day, first appointed, and never reprealed. When he was gone, Mr A came in and Laughed at me, and my practice as a low thing: viz, to keep One day in a week: and told me, I should keep Every day as He did. When he was gone, Mr L came in and told me, I should keep Never a day Sabbath: for that command for a Sabbath was Ceremonial, and long since ceased at Christ's death. And my Children listened to this last with delight: and now they slight the Sabbath, and whatever I say for it: and tell me Mr L is counted a wise man. And under this Sorrow upon Sorrow I am so disquieted I am almost distracted. In your last conference, at end of the Tenth Note, when you pressed it upon me to learn my Children to reverence the Sabbath; I had a mind to ask you what Scripture proof we have for the change of the Day: but I was loath to interrupt you: but now being driven out in distress, I pray let me hear your reply to all these Opinions, but chief for the change of the Sabbath Day. Min. Did they use to be thus Opposite? Fath. A little by the By, when other business brought us together: but now they came on Purpose, and assaulted me as Never before. Min. Just now! as soon as you are set upon a Solemn work: when the good seed is sown, then comes the Devil † Lu. 8.12. . Indeed you are to be pitied, and so are they: but I fear some of them will be plagued. As for your former Sorrow, it's Always better than laughter * Ecl. 7.3. , Sometimes better than joy: there is sorrow that Dries the spirit, this will Water it: and so I praise God for it, and pass it. But this Last is the Pest, that carries the Poison in it: for which I must provide some Antidote to expel it. As for my reply to these persons, Mr A who keeps every day Sabbath, and Mr L who keeps never a day Sabbath; Every day Never a day. you may put them together (for he that keeps Every day keeps Never a day) and so look on them as two persons possessed by Satan: above the dominion of God, and under the dominiof the Devil. But let us take them asunder again: and speak to them apart. ¶ 1) This Every day Sabbath is none of God's ordinance, Mr A confuted. for God's command is, Six days shalt thou labour † Exo. 20.9. : it must therefore be the Devil's ordinance, and to him it's observed: as the Priests which God did not appoint, are said to be ordained for the Devils * 2 Chro. 11 15. . Mr A is blown up into the Air with a blast from the bottomless pit, and puffed up with Pride: a Sabbath day a week is a weak thing with him: he is a 7-fold Saint or under a 7-fold Deceit, in the border of Heaven, whence he is like to fall into the belly of Hell. ¶ 2) Mr L confuted. Mr L who keeps Never a day Sabbath, but slights the Sabbath as Ceremonial, is to consider, (1) The Sabbath was not given first to the Jews or seed of Abram, as Ceremonies were: Sabbath was made for Man. but it was given to Adam as a Public person, for him and his posterity, to be obeyed whether man stood or fell: and this in Innocency before Ceremonies were in use. And though Adam was not subject to weariness before sin, yet a Sabbath was suitable for him, as a Sacred cessation from his calling. So God gave Adam a Sabbath, and Blessed it: i e, to make it a blessing to him that kept it: and Sanctified it † Gen. 2.3 , i e, he set it apart for holy use. (2) The Sabbath was Certainly observed, from Adam to the Law on Sinai, though not much expressed in Genesis, which is but a very short Epitome of 2000 years' Acts, in which time many excellent acts were done, which are omitted, and not recorded. Abraham's observation of the Sabbath day, is without dispute: because he is so commended for keeping Gods commandments * Ch. 26.5. . And that the Sabbath was known to Israel before Sinai, you may See † Exo. 16.23. : the breach of which command is counted as the breach of all * Ver. 28. . (3) This command for a Sabbath is one of the Ten, delivered on Sinai before Ceremonies: Josephus' Sabbatical river that runs six days and rests one will rise up in judgement with Mr L and M A. and wrote on two tables of Stone, and put into the Ark, as no Ceremony ever was. Mr L plays the Papist, who takes away one, and leaves but nine. (4) Christ's precept for Prayer, to prevent flight on the Sabbath, which flight was to be 40 years after Ceremonies ceased, proves the Sabbath no Ceremony: Pray that your flight be not in the Winter, q d, that will wrong your Bodies: neither on the Sabbath † Mat. 24.20. , q d, that will wrong your Souls. Mr A and Mr L are brethren, both under a 7-fold deceit: to undeceive them, let us put them together again to consider, viz, God in wisdom did so order the change of the Day, that though it occasioned two Sabbaths to come together, yet there was not Two in a week, nor a week without One: to signify, there must be nor more nor less than One Sabbath in One Week. Fath. What say you of Mr S, and of the change of the Sabbath Day? Min. As for Mr S who denies the change of the Day, The change of the Sabbath. I say; Though the Change of the Sabbath be not founded out with a Trumpet on Sinai as the Command of the Sabbath was; yet have we so much in Scripture as may Satisfy concerning it. They that say, Give me a plain precept for a practice, or I will not regard it; may mean Honestly, but they speak Ignorantly. For if from a Text we can draw a direct, sound Inference to prove a practice, that (being the Sense of Scripture) is to be regarded as Scripture itself. The sense of Scripture we are to seek as Silver: and if this be not to be regarded, its vain to use any Scriptural Reason, or Argument in discourse as Paul used to do * Act. 17.2. Ch. 18.4, 19 Ch. 24.25. : or to Study and expound the Scripture by preaching. Then put a Boy into a pulpit to read a Chapter: for what other Sermon can an able Minister make? if nothing but the very words of Scripture must be delivered. But let us see some Scriptural proof for this practice. ¶ 1) The stone the bvilders refused, O T proof. i e, for a foundation for Faith and Practice, is become the head † Ps. 118.22. , of the work of Redemption: he hath laid the foundation and finished it by his Resurrection. This is the day the Lord hath made, i e, the day of the week on which Jesus risen: we will rejoice and be glad in it * Ver. 24. , i e, to foresee it by Faith, if we live not to see it by Sight. Yet prays pathetically and speedily for it: Save now, I beseech the, O Lord † Ver. 25. . God is the Lord which hath showed us light * Ver. 27. i e, to foresse this Day. ¶ 2) Thus saith the Lord, my salvation is near to come † Isa. 56.1. , i e, Actually: it was come before Virtually. Blessed is the man that doth This, and the son of man that layeth Hold on it, that keepth the Sabbath * Ver. 2. i e, a Sabbath in remembrance of Christ's Actual redemption. ¶ 3) When these 7 days are expired, i e, Eight is a Sabbatical and Vital Number. by the death and Resurrectiof Jesus: it (i e, the Sabbath) shall be upon the Eight day and so forward (the first day added to seven is the eight day) and I will accept you saith the Lord God † Ezek. 43.27. . ¶ 1) After Jesus' resurrection he said to his Disciples, All power is given to me in Heaven and in Earth * Mat. 28.18. : which implies power to change the Sabbath. And Christ gave them Commission to teach the Nations to observe all things whatsoever he had commanded them † Ver. 19, 20. i e, nor more nor less. N B, If Jesus did not ordain the first day Sabbath, the Disciples (by their practice) have taught England and other Nations to observe a New Sabbath of their Own invention. ¶ 2) The Disciples assembled on the first day, and shut the doors for fear of the Jews; i e, because it was in opposition to their seventh day Sabbath: and Christ came and Sealed their New Sabbath with his sweet presence * Joh. 20.19, 20. . ¶ 2) Jesus was seen of the Apostles 40 days, speaking of the things pertaining to the Kingdom of God † Act. 1.3. : of which the Sabbath is One, and none of the least. ¶ 4) The Disciples came together to break bread upon the first day of the week * Chap. 20.7. : in remembrance of Jesus, for whose sake they observed that day. ¶ 5) The congregation and Collection of the Churches of Galatia, and Corinth upon the first day of the week, was by the Apostles order † 1 Cor. 16.1, 2. : to these at Corinth by writing, and saith he, the things which I writ unto you are the commandments of the Lord * Ch. 14.37 . ¶ 6) John being in Patmos said, I was in the spirit on the Lord's day † Rev. 1.10 A desert Island in the Aegean Sea. . He does not give the day this name, but the day on which he was in the spirit, he Signifies by its name, so well know to the Churches to whom he wrote: i e, the Lords day, so called upon the same account as the Supper is called the Lords Supper: viz, because Jesus (who is Lord of all) did institute both to be kept in remembrance of him. ¶ 7. The first day is called Sabbath in several Scriptures: e g, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beginning of the Sabbath * Mar. 16.9. :] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the First of the Sabbaths † Joh. 20.1 Cardinal for the Ordinal. , i e, the New Sabbaths.] Paul went into the Synagogue on the (Jews) Sabbath day * Act. 13.14. , and preached Jesus: and when the Jews were gone out of the Synagogue, the Gentiles besought that these words might be preached to them the next Sabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sabbath between † Ver. 42. See his Sermon. from Ver 15 to Ver 42. ] i e, between two Jewish Sabbaths, which Sabbath was the first day: and that was the Reason the Gentiles durst not name it till the Jews were gone out. Thus far for Scripture Proof: now for some Scripture Paralle. ¶ 1) The seventh-day was kept in remembrance of God's Creation: Scripture Parallel. the first day is kept in remembrance of a New Creation by Christ's Redemption. As soon as man sinned, there was [Virtually] a dissolution: he and the world was at an end with him. So as Christ was [Virtually] slain from the foundation of the world, there was [Virtually] a New creation, by prevention of a dissolution of the Old: for by him all things consist * Col. 1.17. . This new creation was called the world to come † Heb. 2.5. 2 Paral. . ¶ 2) The seventh day was kept in remembrance of God's rest from his work of Creation: the first day in remembrance of Christ's rest from his work of Redemption: that all men should honour the Son even as they honour the Father * Joh. 5.23. As from the conclusion of the Creation men were to honour the Father with a day in remembrance of That: so from the conclusion of Redemption are men to honour the Son with a day in remembrance of That. When God had actually finished his work of Creation at end of the Sixth day, he instituted a Sabbath the Seventh day: so when Jesus had actually finished his work of Redemption at end of the Seventh day, he instituted a Sabbath on the First day. ¶ 3) The seventh day was kept in remembrance of a Delivery from Slavery † Deu. 5.15 : 3 Paral. so is the first day to be kept. And though all men are not free indeed by Christ's redemption, so as to obtain Salvation; yet is he (in a sense) the Saviour of all men * 1 Tim. 4.10. : and may command all men to keep this day in remembrance of him. N B, When the seventh day Sabbath was in use, it was said, the government Shall be upon his shoulder † Isa. 9.6. : the government is not Now in the hand of God as Creator, but in the hand of Jesus as Redeemer: for the Father loveth the Son and hath given all things into his hand * Joh. 3.35. , which he will deliver to the Father at last day † 1 Cor. 15.24. Judgements of God. . ¶ The Judgements of God which (on the first day) have befallen the prophaners of it, will One day be a Witness for it: though at present the plague of Pharaoh be so upon the hearts of profane and professing people, that they are not moved at them. viz, (1) God's judgements on men's houses and goods by fire: e g, Teverton, Chesterton, London: though in this last Hellborn bloody Sinners were the Instrumental cause, yet the inhabitants Sin was the Meritorious cause. (2) On Sabbath-breakers Bodies, who by the formidable hand of God, have been struck Dead on this day in the very Act. (3) On Sabbath-breakers Souls, who have proudly pretended to keep every day: such have been (and are) commonly Cursed and Blasted, and with all their Blaze brought to nought. To which 1 add 2 Queries for consideration, and one Assertion for full satisfaction. ¶ 1) Was not the Fourth command for a Sabbath Day placed among (and one of) the Ten, 1 Q. to signify, it is Originally and Essentially Moral and Perpetual? and sometimes put among Ceremonial Sabbaths * Leu. 23.2. 3, 4, 5, 6, 7. to signify, that in respect of that circumstance of Time, it was Typical, and subject to change? viz, with respect to the Day. ¶ 2) Did not Adam fall on the Sabbath Day, 2 Q. and so break the first Sabbath that ever was made? and if so, did not that signify, the day was mutable? as the fall and breach of the Tables containing the C W with Adam signified the mutation of that Covenant, and the making of a New C from the beginning. ¶ A first day Sabbath is (in a Sense) of as great Antiquity, Assertion. as the first Sabbath ordained for Adam in Innocency. Though that was at the end of God's Works, it was at the beginning of man's Life. God Ended his week with a Sabbath: but man Began his week with a Sabbath. It seems he was made at end of the Sixth day, to begin his life on the Seventh day, which was his First day, though he was made a moment before the day began. Adam was a Type of Jesus, who began his New Life at his Resurrection with a Sabbath, the first day of the week. And so must we begin our week with a Sabbath: a day for God First, which is Certainly more acceptable to God, than to serve ourselves Six days first, and then put off God (blessed for ever) with an Odd day at last. So much for the change of the Sabbath Day. Fath. I am satisfied in the change of the Sabbath: but I am at a loss to know when the Sabbath gins: but I think it's not much matter for that, so that a man keeps a day. Min. HOW! keep a Sabbath and not know when it gins nor ends! nor Care to know! consequently you will not care to know when Christ risen from the dead, for his resurrection gives beginning to the Sabbath. Nor will you care to know how long he lay dead. What grown like Gallio! † Act. 18.17. Simile. Sir, I am sorry to hear such an ungracious speech fall from your lips. Suppose yourself taken by cruel Turks: a most loving friend (to rescue you) falls into their hands himself: in which Skirmish you escape. But for your sake he is cruelly used, wounded, mangled, imprisoned in a dismal dungeon, So many days. Then escapes, acquaints you with it, and desires you (for his sake) to keep a day in remembrance of his deliverance: beginning at the time when it was. What would you not care to know when to begin nor End! nor how long your friend lay Bound! truly you deserve to be retaken by the Turks without remedy. Fath. I perceive by this, you hold Jesus went to Hell: but that many Divines deny, and so do I: for its contrary to Christ's words upon the Cross, viz, To day shalt thou be with me in Paradise * Lu. 23.43. . If Christ went to Heaven, how could he go to Hell? Min. If he went to Both, it's not so great a mystery as the Trinity. God is in Heaven and Hell at once † Ps. 139.8 . And Jesus was in Heaven and Earth at once, before his death * Joh. 3.13. : and why not in Heaven and Hell at once, after his death? Take heed of unsound notions of a Saviour: if Jesus hath not been in Hell for you, I fear you must be there for yourself. Fath. Well! let it pass. If it be of such concern to know when the Sabbath gins, tell me the time: for there are divers opinions about it. Min. I need not instance every hour of the day, The Beginning of the Sabbath. but only the time contended for: viz, Morning, Noon, Even, Midnight: and the measure of the day, viz, 12 hours, and 24 hours. ¶ 1) I need not deny that it gins at [Noon] (as the Gipsies count) as if that time was contended for in England: Not at Noon. but though it be not the Plea, it is the Practice of some professors, who begin to assemble in God's service after noon, as it were by way of Recreation, to serve God by the halves. Such have lost half the Sabbath long since. And it is to be wished they turn not Aminomians and Libertines to lose it all, and themselves too at length: for they by whom God is but half Served, are like to be but half Saved. ¶ 2) Some Roman-like plead for [Midnight] to begin and end the Sabbath: Not at Midnight. for which they produce two Texts. (1) Paul preached on the first day till Midnight † Act. 20.7. :] which is no ground for this beginning, for he preached till midnight because he was to departed next morning with a final Farewell. (2) Samson arose at midnight and carried away the gate of Gaza * Judg. 16.3. : which say such was a Type of Christ's rising at midnight.] Samson was a Type of Christ in 20 things: but that he was a Type of Christ's death and resurrection, in laying a piece of a night upon pleasure, is a very unlikely matter. Had he lay 3 nights and days in a dungeon, there had been some colour for it. ¶ 3) For the [Morning] many will plead, Not in the Morning. and so I suppose will you: but I shall oppose this Time, time it how you will, and say what you can for it. Fath. I will try that: what if it begin at Spring of day, and end at Dark night? Min. Not so: for in some Countries the day will be a month long: North. for so long at least (sometime of the year) does daylight last. Fath. What if the Sabbath begin at Sun-rise and end at Sunset? Min. Not so: for in some Countries the Sabbath would be more than a Month long: In Russia Muscovia & Tartary. for so long goes the Sun a Circular course round about them in sight, except Clouds come between: as you would easily understand if I had a Globe in my hand. Fath. We have Morning and Even all the year: we may begin at morning and end at night. Min. Not so: it's no meet measure: for the length of a Sabbath in June, will be twice as long as in December. Fath. But if we begin at Six and end at Six, the Sabbaths will be all of a length all the year: now I hope I have hit on it. Min. Not so: for a Sabbath must be the Seventh part of Time: a natural day of 24 hours. It is not enough to make one Sabbath equal with another but also equal with another day. Fath. Then it must be from morning to morning: from Spring of day to Spring of day: or from Sun rise to Sun rise. Min. Not so: for then the precedent day hath two nights: or this precedent night belongs to no day. Not to the seventh day, for that ends at Even: nor to the first day, if it gins in the Morning: and so is cut off from both days, like Job's cursed night, which he would have disjoined from the days of the year † Job 3.6. . But who dares act so contrary to God's ordinance? who dare divide the night from the day? and Separate what God hath Joined. Fath. I can say no more for the Morning. Min. Then we are come to the fourth and last time under Instance, Even, the beginning of the Sabbath. viz, the [Even:] and this I affirm to be the beginning of the Sabbath: and from Even to Even is the measure of the Sabbath, from the beginning to the end of the world. At first, where the Sixth day ended, the Seventh day (successively) began: so where the Seventh day Sabbath ended (i e, at Even) the first day Sabbath began. And thus of Ceremonial Sabbaths: from Even to Even shall ye celebrate your Sabbath * Leu. 23.32. . Fath. God made the day to beain at Even at first: Object. 1 but aster That world was drowned, and a New world to spring out of the Ark, it seems the beginning of the day was altered to morning: for saith God, Day and night shall not cease † Gen. 8.22. . And morning is put before Even in this Psalm * Ps. 92.2. : the Title of which is, A Psalm for the Sabbath day: Ergo, the Sabbath gins in the morning. Min. God that made the world, made the day to begin at Even, from the beginning to the end of the world, If after this. God altars the order of his Words, that does not alter the order of his Works. Aaron was older than Moses † Exo. 7.7. , therefore saith God, These are that Aaron and Moses * Chap. 26. : in the next verse it is, these are that Moses and Aaron † Ver. 27. . You may as well say, Aaron was older than Moses at First, but Moses was older than Aaron at Last, while they lived gogether: as to say, The night was before the day at first, but now the day is before the night.] Honour thy Father and thy mother * Ex. 20.12. : the father is put first, for Adam was first form, than Eve † 1 Tim. 2.13. . (By order of the Creation of Man, and first institution of Marriage, the man is to be older than the woman: else marriages are Monsters.) Yet God altars his order of words, viz, Ye shall fear every man his Mother and his father * Leu. 19.3. : this is because children are more prone to despise their mothers than their fathers.] Render to Cesar the things that are Caesar's, and to God the things that are Gods † Mar. 12.17. by your argument Cesar was before God, or to be preferred before him. Fath. But some say, Object. 2 The seventh day was not butted and bounded with Even and Morning as the Six days were: Ergo, it did not begain at Even as they did: it's a day without night. Min. If a man had 7 pound in his purse, Simile. and tells you he hath spent just 6 pound, does he need to tell you what remains? Simile. If I had 7 days natural allowed me to live in a house, and tell you I have spent just 6 nights and 6 days, do I need to tell you what remains? or if I say, a Day remains, is it not ridiculous for you to conclude, it is a day without night? I am ashamed of such Arguments: if men will make Mists, they deserve to dwell in the Dark. Fath. What time in the Even does it begin? Min. Not at Sun set as you may suppose: The time of the Even. but when its dark night: which time is both Scriptural and Rational, i e, it agrees best with God's Word, and man's Work. This last needs no more proof than man's experience. That its Scriptural, see Scripture. When it began to be dark, Nehemiah commanded the gates of Jerusalem should be shut * Neh. 13.19. : i e, that the Merchants might not come in to Sell and break the Sabbath. The gate of the inner court shall be opened on the Sabbath, i e, at Even: and shall not be shut till the Even † Ezck. 46.1, 2. . To begin the day at dark night, is Consonant to its beginning at the Creation: the Evening and the morning were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day * Gen. 1.5. . The Even or beginning of the night, is put for the whole night: Morning or the beginning of the day, is put for the whole day. N B, The beginning of the day was thus Counted, before the Sun was Created † Ver. 16. : to signify, it's not Sunset that gins the day, but the beginning of darkness, when light is at an end. Fath. In Summer it is daylight all night. Object. 3 Min. What then? count the night to begin when it is as dark as it will be, near two hours after Sunset. Those Northern people who have daylight a month together, and they who have Sunshine as long; can count the days, and tell when a day gins and ends, by the Circular motion of the Sun. Fath. To begin day at dark night is an unsettled Rule, Object. 4 for it is variable all the year long: in December our Sabbath will beain soon after 5 a clock: in June not till Ten. Min. It is by the Sun's Ascension and Declension, that night comes Sooner and Later, with us on the North of the Line. But thus hath God made the Sun to rule the day: which we are to reckon as good a rule as if the Sun did rise and set all year at the same time. And they that live East or West from us, are to begin their Sabbath when it is Even with them, though it be Morning or Noon with us, that is nothing to them. So we are to begin when it is Even with us, though it be Morning or Noon with them, that is nothing to us: for the Sun rules the day round the world. ¶ This leads me to a Lesson for your Lads, A lesson for Lads. who are apt to think, it is Day and Night, every where at once. To cure this conceit, consider, When it is morning with us, a quarter part of the Circumference of the world East, it is Noon: half way round, it is Even: three quarters round, it is Midnight, quite round we are at home. Or when it is morning with us, a quarter part West, it is Midnight: half way round, it is Even: three quarters round it is Noon. And thus it is Morning, Noon, Even, Midnight at once in 4 parts of the world, any hour of the day. Fath. That I perceive: Object. 5 but it seems unfit to begin a Sabbath with night and sleep. Min. It does more than Seem unfit, to oppose the order of the Almighty: the God of order. Why do not you argue thus? It is fit to begin the Sabbath with night, because it is a day of rest. (2) Though it begin with Night, it is not to begin with Sleep: sure there is Prayer and some holy exercise in God's service to preceded Sleep, if there be any Christianity in a Family. (3) The night is sanctified of God (for us) as well as the day, and may be sanctified to God by us: we are to Sleep to God as well as to Wake to God: in so Sleeping God will be glorified, and we may be comforted * Ps. 63.5, 6 . (4) Works of Charity and Necessity are lawful on the Sabbath day: and such are eating, drinking, and sleeping, so much as is meet for us. Fath. But the Sabbath must begin in the Morning, because Jesus risen then. Object. 6 Min. He did not rise in the morning: there is not a Text in the Bible tells you so. Fath. You think I never search the Scripture. Min. Yes perhaps with a Bible in one hand, and a Pipe of Tobacco in the other: in Pastime, not in Pain, under your ignorance. Men may be Professors and Preachers, and what they will: but except they are pinched to death under their darkness, and both search and pray to God in good earnest, they are never like to know the mind of God while they live. Lay both hands and heart too to this work, lest you come off with a Curse, and a Blast, for a blessing. Fath. I hope you will not deny this Text † Mar. 16.9. . Min. I hope so too: God for bid I should: but for your satisfaction we will see what all the Evangelists say. Matthew tells us, the two Mary's came to see the sepulchre as it began to dawn towards the first day of the week * Mat. 28.1. .] Mark saith they came at the rising of the Sun † Mar. 16.2. . This cannot be the first coming. These saw a young man Sitting. * Mar. 16.5 . Some saw 2 men Standing † Lu. 24.4. . Marry saw 2 Angels Sitting * Jo. 20.12. . It seems Several came at Several times. It's probable, Marry Magdalene (who had most love to Christ and to whom he first appeared † Mar. 16.9 ) came first along. * Job. 20.1. .] Luke saith they came very early, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the depth of the morning † Lu. 24.1. : i e, at Cock-crowing. Depth, signifies a thing did in the dark: the morning was deep in the dark: the Spring of day was coming, but there was so much darkness between, they could not discern it.] John saith Mary came when it was yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, darkness * Job. 20.1. : that is was be before Day jam as clear as the Sun. THAN said the Angels, Why seek ye the living among the dead? he is not here, but is risen † Luk. 24.5, 6. : q d, Long ago. Had Mary come at Midnight, she had heard the same for all you know. None of the Evangelists tell us when Jesus risen. There had been a great eath-quake, for the Angel descended and rolled back the stone * Mat. 28.2. : and for fear of him the keepers did shake, and became as dead men † Ver. 4. : and were revived and gone, for saifh Mary, They have taken away the Lord * Job. 20.2. . These things had a time to be acted over: but how long ended before Mary first came (before day,) is not expressed. It is now a Maxim, viz, If the day gins in the morning, Jesus did not rise on the first day. Fath. Mary's coming to the sepulchre in the morning seems to signify, Jesus was to rise in the morning. Min. Not at all! it was not the least sign of his rising in the morning: nor came they with any expectation of his Resurrection, but to anoint him † Mar. 16.1. , as if he had been to lay in the grave as another dead man. When Jesues foretold his rising from the dead, his Disciples questioned what the rising from the dead should mean * Chap. 9.10. . When Jesus told them he should be mocked, spitted on, scourged, put to death, and rise the third day: they understood none of these things. † Lu. 18.34. . And when they saw he was risen yet they knew not the Scripture that he must rise again from the dead. * Job. 20.9. . Fath. But the plainest proof for Christ's Resurrection in the morning, you leave out † Mar. 16.9. . Min. It seems you will bring it in: but it will do you no service, for the support of this opinion. Take this Text as translated, viz, When Jesus was risen early, and the Sense is [when it was early Jesus was risen] which does no more prove, Jesus risen in the morning, than to say at noon [Jesus is risen] proves he risen at Noon: Or than that saying the next Even the Lord is risen * Lu. 24.34. ] proves he risen that Even. Or that expression of Paul so long after Christ's Resurrection, [now is Christ risen † 1 Cor. 15.20. ] proves Jesus risen just then. Fath. When then do you suppose Jesus rose? Min. I do more than suppose, for I am fully satisfied, Time of Jesus' rising. that Jesus risen from the dead in the Even, when the Jews Sabbath ended, and our Sabbath began: for it is the Resurrection of Jesus that causes the Jews Sabbath to cease, and gives Being and Beginning to our Sabbath: which gins at ●●en, as I have proved. This opinion of Christ's ●●●ng at Even, I will prove by the same Scripture you produce to prove he risen in the Morning: viz, Jesus was risen early the first day * Mar. 16.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both [early and morning.] Sometimes when foe is translated morning, it signifies a time long before day: egg, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning rising up a great while before day † Mar. 1.35. . [The first day] does not properly express the Original: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first of the Sabbath, ie, the first Time or beginning of the Sabbath. N B, I am A & Ω, the beginning and the end, the first and the last * Rev. 22.13. : beginning and first are One, end all last are One, and all signify Christ's Eternity: the former signifies, he is From everlasting, the latter that he is To everlasting. This is to show you that by [first] the beginning of the day is intended. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first, is sometimes translated [beginning;] egg, the latter end is worse than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beginning † 2 Pet. 2.20. . And thus we are to take this Text * Mar. 16.9. , Jesus risen early, a great while before day, at the first, or beginning of the Sabbath.] If some Critic was in our company, he would tell us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbath, signifies sometimes a week: e g, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I fast twice on the Sabbath † Lu. 18.12 : i e, two days a week. Here its necessary to understand it a week, for its improper to say, I fast twice a day: but there is no necessity of such a Sense here * Mar. 16.9. : yet if I grant it, all is One, for the beginning of the week, and of the Sabbath is at the Same time. ¶ For farther satisfaction, N B, Jesus was Buried at Even. And it was at the very End of the day: for the day being almost at end, and Christ with his companions still on the Cross, the Jews being nettled with fear they should hang there on their high Sabbath, besought Pilate that their legs might be broken † Job. 19.31. , and so dispatched. Then came the Soldiers and braks the legs of the thiefs * Ver. 32. : but seeing Jesus dead, broke not his legs † Ver. 33. : but one of them with a spear pierced his side * Ver. 34. : q d, Thou hangest here like a hypocrite, feigning thyself dead to save thy Shanks, but I will give thee a touch shall try thee. Now in the place where Jesus was crucified was a garden, and in the garden a sepulchre, there laid they Jesus, for the sepulchre was nigh at hand † Ver. 41, 42. . They hurried him into that hole being hard by, and had not time to carry him farther, because their Sabbath was about to begin. Luke saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sabbath began to shine * Luk. 23.54. , i e, with Starlight, At this Juncture of time, when that day ended, and the next began, was Jesus buried: Ergo, Jesus must needs rise in the Even, to complete the time Prefixed for his laying dead. Fath. If Jesus risen in the Even, he lay but a day and a night in the grave: for he was buried at end of the Sixth day, and (by your count) risen at end of the Seventh day: how then did he fulfil his word in rising on the third day? Min. Jesus did fulfil his word, and we must believe it, if we understand it not more than the mystery of the Trinity. But why do you say Jesus died on the Sixth day? Fath. O! the Scripture is plain! he died the day before the Seventh day Sabbath. And I have seen it thus confirmed by the learned: viz, Adam fell on the Sixth day, proved by this Text † Ps. 49.12. : and the Paschal lamb was slain on the Sixth day, and Jesus died on the Sixth day, and all about the same hour. These are Parallel proofs. Adam's fall on the Sixth day, and the Lamb's death on the Sixth day, prove Jesus' death on the Sixth day: and Jesus' death on the Sixth day, proves Adam's fall on the Sixth day: as Jesus must die [virtually] that day and hour Adam sinned, so [actually] that day and hour of the week. This mutual harmony makes all very clear. Min. As pithily proved as if you had said, The King of Spain and forty thousand men: Went up the Hill and then came down again. What a fine story is here! and very clear: as sometime a thing looks, for want of light to look on it. Simile. There is a sort of rotten wood, that shines at Night: but you see no lustre in it at Noon. That the Paschal lamb was slain on the Sixth day, as saith your Author, see his pithy proof * Ex. 12.6. : which Text tells the day of the Month, not of the Week. And whether he falsifies, Ainsworth on Exod Pag. 37. Ainsworth, whom he quotes for his Author; I leave it with you to look. That Jesus was virtually slain as soon as Adam sinned, Ideny not: no doubt he undertook for man before man was † Pro. 8.23 Rev. 3.14. : but that Jesus' death which was 4000 years after man's fall, must needs be on that day and hour of the week on which man fell, I reject as ridiculous. If such had said, Jesus Rose on the week, day and hour that Adam Fell, it had carried a fairer colour. If men must search as far as the foundation of the world, for a foundation to falsify the day of Christ's death; it is pity they are not better busied. But if Adam's fall on the Sixth day. be a proof for Christ's death on the Sixth day: let us lay aside the day of Christ's death a little, and begin with Adam's fall. ¶ 1) Adam was a glorious piece of God's creation: Adam's Fall. his Soul and Body was an Epitome of Heaven and Earth: and an house for God to inhabit. To say Adam fell on the Sixth day, is to liken God his Maker to a foolish Builder: who lets the house fall under his hand before he can finish it. ¶ 2) It seems by Sacred Scripture, that neither Adam nor Angels fell on the Sixth day: for in the conclusion of the Creation, at the Close of the Sixth day, God saw every thing that he had made, and behold it was very good: and the evening and the morning were the Sixth day * Gen. 1.31. : There is the Close up of the whole Creation complete. ¶ 3) As it seems by Scripture, Adam fell not on the Sixth day, so it seems by Scripture, he fell on the Seventh day: and that is my persuasion. And I will produce no other proof for it, than the same Scripture your Author brings to prove Adam fell on the Sixth day: viz, that Hebrew Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam in honour did not abide a night † Ps. 49.12. . It seems he fell that first night, which was on the first Sabbath day natural, which began at Even. ¶ Note Satan's old enmity against the Sabbath. Satan's enmity at the Sabbath. (1) He mystically murdered Adam and all his posterity, on the first Sabbath that ever was. (2) The first Bodily murder (we know of) in the world, Satan acted by the hand of his servant Cain on the Sabbath day: and for a Sabbath day's service, as I suppose by this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of days * Gen. 4.3. the Seventh day was the end of days, for there never was more than 7 days. (3) Satan sets his Servants a work many ways to break the Sabbath. And this enmity is not only against God's Sabbath, but also against man's Soul. In indignation against both, this great governor drives on, as if he would drive all before him into Hell fire. At his command, they curse, swear, whore, pot, pipe, prate, sport, work, play, walk at pleasure: all which paths lead to the Lake of fire. The Sabbath is spent as if it was the Devil's day, and not God's day. It is the Devils great Trading day for Hell, and the wickeds great Treasuring day for Wrath: for sin on Other days, does not fill the Vials of God's wrath so fast as it doth on This day. Add to all, Satan's provoking his servants to persecute Saints on Sabbath days for the Service of God: disturbing them in their meetings, haling them to Prisions, for using the liberty Christ hath given them. (4) Satan is very busy with Saints on Sabbath days. He tempts them to work, and buy, and sell, when the Sabbath is begun in the Evening. To lay in Bed in the morning. To trifle away time when they are Up. To talk of controversies, Saints both sleep and wake to Satan. and impertineneys: to absent from Sermons: to Sleep to him at Sermons to Wake to him at Sermons, by wand'ring thoughts, a thousands ways. Here you may see by what spirit they are acted that are opposite to the Sabbath day. Mr A and Mr L did not tell you they came with a message from the Devil yesterday to disturb you in your duty. But let us proceed to the day of Christ's death. ¶ Here let me premise a few Cautions. Cautions premised. (1) Do not reflect on any thing that seems improbable: for it may be True though at first it seem false. Nor any thing that seems impertinent (q d, to what purpose is this? prove the Point) for it may be to some purpose though it presently appear not. (2) This being an intricate point, for its clearing, some Scriptures must be opened, and some reconciled, which cannot be done with few words: in which I must cross myself, for I affect to contract things in few words. (3) It being new and contrary to the common Creed, you will Object your All against it: your Objections you must hear orderly answered, or it will be in vain to offer them. (4) Be very punctual in observing the day of the month I shall have occasion to speak of, with its beginning and ending: else I speak into the Air. If I digress, or go forward or back ward from any Day or Thing before I have done with it; care not to carry it in your head, for I shall bring you to it again. In a word, before I proceed, resolve to hear all, or none at all. Fath. I will hear what you have to say. Min. To introduce the day of Christ's death, Of the day of Christ's Death. I must begin with its lively Type, viz, The Lords Passe-over. This from its first institution, was on the 14 day of the first month, Abib, or Nisan, according to that Sacred account from the time of Israel's deliverance out of Egypt † Ex. 12.2. . The Paschal lamb was to be taken up on the 10 day * Ver. 3. , and kept till the 14 day † Ver. 6. : probably that the sight of it might occasion Soul preparation. And it was to be killed in the Evening * Ver. 6. : Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the two Evenings: i e, say some, Sunset, and Dark night.] Short work! though they eat it in haste, I do not think they prepared it in Posthaste. Fath. What 2 Evens else had they? Min. The division of the day by hours, was not used when the Passeover was commanded: the word [hour] except in Daniel) is not in the O T. But they divided the day into 3 parts, called Morning, Noon, Even † Ps. 55.17. : from 6 to 10 was Morning, from 10 to 2 was Noon, from 2 to 6 at night was Even. The beginning and end of this last part, were the two Evens between which the Lamb was killed: and it was eat at night * Ex. 12.8. . Our Lord Jesus who came to fulfil the Law: kept this Passeover according to Law: he commanded his Disciples to kill and prepare it upon the 14 day, and he eat it with them at Night when the 15 day began † Mat. 26.17 to 20. Mar. 14.12 to 17. Luk. 22.7 to 14. . Fath. You say I must punctually observe the day of the month: how shall I know the 14 day ended, and the 15 day began that Even? Min. Very easily. Pharaoh risen up in the night, * Ex. 12.30 , and they were thrust out of Egypt. † Ver. 39 . that night in which they eat the Passeover. And they departed from Ramese in the first month, on the 15 day of the month: on the morrow after the Passeover * Nu. 33.3 . ¶ Here its necessary to Note, viz, A Day in Scripture falls under a twofold consideration. (1) An Artificial day of 12 hours, from 6 to 6: of this, Jesus speaks thus, Are there not 12 hours in the day? † Job. 11.9. (2) A Natural day of 24 hours, from Even to Even: of this, Jesus speaks this night, Verily I say unto thee, that this Day, even in this Night before the Cock crow twice, thou shalt deny me thrice * Mar. 14.30. . Christ calls the night, Day: ie, the Dark part of the natural day. THIS night Jesus Eat the Passeover, Insticuted the Supper † M. 26.26. , Foretold the Traitor at the Table * Lu. 22.21. , Washed his Disciples feet † Job. 13.4. . Preached his Funeral Sermon for his Disciples consolation * Chap. 14, 15, 16. , Concluded it with Prayer † Chap. 17. . Then went out over the brook Cedron * Ch. 18.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word signifies black, sad: over this brook David the Beloved passed, when his life was pursued: at which all the Country wept with a loud voice † 2 Sa. 15.23. . Then to the mount of Olives, near 2 miles from Jerusalem. * M. 26.30. Mar. 11.1. Job. 11.18. . NO rest! I have a (bloody) baptism to be baptised with, and How am I straitened till it be accomplished! † Lu. 12.50. Then to Gethsemance, exceeding sorrowful even unto deaht, fell on his face and prayed, O my Father! Did sweat quasi Great drops of blood falling down to the ground † Lu. 22.44. , while his Disciples Sleep. Then goes into a Garden * Job. 18.1. : to which Judas (with his Cabal) came, with Lanterns, Torches, and Weapons † Ver. 3. : where the Second Adam was taken in such a place as the First Sinned. Christ was carried away with such an uproar, as raised a young man out of his Bed with his Sheet about his back, to see the Sight * Mar. 14.51. . Jesus was led bound to Anna's first † Jo. 18.13 , who sent him bound to Caiaphas the high Priest * Ver. 24. , and with him were assembled all the chief Priests, Elders and Scribes † Mk. 14.53 Scaliger. , probably to keep the Passeover that night. Jesus was mocked, ¶ Mat. 26.20 to end. Mar. 14.17 to end. Lu. 22.14, to 66. Jo. 13.1, to Ch. 18.28. blindfolded, buffeted, spit in the face: fear makes the Disciples forsake him, and Peter deny him, for which he wept bitterly. This is an Epitome of that night's proceed: of which at leisure, read at Large ¶. ¶ In the morning the Jews consulted and delivered Jesus to Pilate the Roman Deputy † Mar. 15.1 , to fulfil this Saying, they shall deliver him to the Gentiles to Crucify * M. 20.19 . Pilate sent him to Herod † Lu. 23.7. , he mocked him and sent him again to Pilate * Ver. 11. , he examines him, finds no fault in him † Ver. 4. , would fain release him, but the violent vox populi was such, that he delivered Jesus to be Crucified * Mat. 27.24, 25, 26. . THAN they Stripped him, Crowned his head with thorns, Smote him, Spit upon him, and (I suppose) plucked off his Beard † Isa. 50.6. Ezra 9.3. Neh. 13.25. . And at the third hour nailed him to the Cross. Fath. What time of the day was that? Min. The Jews counted their day of 12 hours, The Jews count of Lesser hours, 12 in a day. from our Six in the morning to Six at night thus, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, as we do from midday to midnight. Our 6 in the morning is their 12, so that their third hour is at 9 a clock. Fath. But John saith, It was about the Sixth hour before Jesus was Crucified * Jo. 19.14. . Min. They had another way to divide the day: The Jews Greater hours, 4 in a day. Godwyn. viz, as they divided the night of 12 hours into 4 watches, so they divided the day of 12 hours into 4 quarters: each one Watch and Quarter contained 3 hours. These quarters were called Great hours: and took their name from the last of the 3 hours which closed the quarter. The first, from their 12 to 3, was called the third hour: this is with us from 6 to 9 The second quarter, from 3 to 6, was called the Sixth hour: with us from 9 to 12. Mark means the end of the third hour, at 9 a clock: John means the beginning of the sixth hour, which gins when the third hour ends: and thus they agree. John tells not the hour of Jesus' Death: but Matthew, Mark and Luke all agree, that it was After the ninth hour † M 27.45 Mar. 15.34 Lu. 23.44. , i e, after 3 a clock afternoon: & buried at Even. ¶ Now we must take a step back (Just a day long) to the Even when Jesus eat the Passeover, and so proceed. At this Even when the 14 day ended and the 15 day began, then began the first day of the 7 days of unleavened bread * Ex. 12.18 Leu. 23.6. Nu. 28.17. Ez. 45.21. . Fath. Why then is the 14 day called the first day of unleavened bread? † Mar. 14.12. Min. Partly because it was prefixed, and joined to them: and partly because the Pass. over was killed on the 14 day, which was eat with unleavened bread at Even, or beginning of the first day of unleavened bread. And so sometimes all the 8 days are called days of unleavened bread † Act. 12.3. : and sometimes the feast of unleavened bread * Lu. 22.1. . But the days of unleavened bread (properly so called) were but 7, and exactly bounded † Exo. 12.18. . N B, The first day of the 7 was the Feast of the Passeover. In the 14 day of the first month is the Passeover: and in the 15 day of this month is the Feast * Nu. 28.16, 17. .] Now before the Feast of the Passeover † Joh. 13.1 , Jesus instituted the Supper, gave Judas a Sop, and after the sop Satan entered into him: then said Jesus, That thou dost, do quickly * Ver. 26, 27. . Hence (he bearing the Bag) some thought Jesus had said, Buy those things that we have need of against the Feast † Ver. 29. . N B, The first and last of these 7 days were holy Convocations: Seven days shall ye eat unleavened bread: in the First day there shall be an holy Convocation, and in the Seventh day there shall be an holy Convocation * Exo. 12.15, 16. . These were Ceremonial Sabbaths, and commonly called Sabbaths. But it's the first day of the 7, which falls under our consideration: viz, the 15 day of the month, which you may see called a Sabbath † Leu. 23.11, 15. . N B, THIS is the Sabbath which the Jews made to follow Jesus' Funeral: and which you suppose to be the 7 day Sabbath. Fath. Suppose! Ay: well! let that pass at present. Then it seems this Sabbath should have been that day on which Jesus died. Min. It's well observed: and by this I see you observe what I say. The 15 day of the month on which Jesus died, was the day: but they deferred it to the day following, and called the 15 day, preparation day * Jo. 19.42 . Fath. Why did they so? Min. As when a fixed Fair falls on Sunday, Jews Translation. the Country keeps it on Monday; so if this Passeover Sabbath, fixed on the 15 day of the month, fell on some certain days of the week, the Jews had a Custom to Translate it to the next day, by their Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Badu † Godwyn. : of which one Eleazar is said to be the Author, who lived 350 years before Christ's Birth * Hospinian de Orig fest. P6. . N B, That this Sabbath was thus translated, a man can no more deny, than he can deny the Day to Spring, or the Sun to Shine. Fath. I cannot deny it: but then I believe it was translated from the 6 day to the 7 day: and so a double Sabbath, Ceremonial and Moral: and on that account called a high day † Joh. 19.31. . Min. That I deny, and this I affirm; The high Sabbath no Sabbath. that (as to the Day) it was no Sabbath at all (Ceremonial nor Moral) but one of their own invention. Hence sometime it hath no Sabbatical Title: e g, John speaking of the day of Jesus' death, saith, It was the preparation of the Passeover * Joh. 19.14. : it's no more but Passeover. Matthew speaking of this high Sabbath, calls it, The next day that followed the day of Preparation † Mat. 27.62. , Strange! a Sabbath! a Double Sabbath! a High day! and no other Title but [the next day.] Thus God is pleased to drop words, to see what notice men will take of them. Fath. HOW! no Sabbath! why then is it called a High Day? Min. The right day was a high day, for on it Israel went out of Egypt with an high hand * Exo. 14.8 Why a High Sabbath. . And it was for a Monument of their miraculous deliverance: e g, This day shall be unto you for a Memorial † Ch. 12.14 .] Remember this day in which ye came out from Egypt * Ch. 13.3. .] And thou shalt show thy son, &c † Ver. 8. .] And it shall be for a Sign unto thee upon thine hand, and for a Memorial between thine eyes * Ver. 9 . And many such Solemn injunctions, to remember this day with wonder: viz, That Pharaoh who stood so many a Storm, like a person Plague-Proof, should rise up in the night † Ch. 12.30 , and call for Moses and Aaron, and say, Go serve the Lord as Ye have said * Ver. 31. : also take your Flocks, and your Herds, as Ye have said, and be gone, and bless me also † Ver. 32. . That six hundred thousand men, besides women and children, should be pulled out of Prison, from two hundred years' Tyranny, and all in One night: a night INDEED! to be much observed to the Lord * Ver. 42. . Upon this account, that Sabbath day was an High day † Joh. 19.31. . Good Josiah, and some few Princely Persons, spent at this Passeover, oxen, bullocks, and small , forty one thousand, 41400 killed. and four hundred * 2 Chro. 35.7, 8, 9 : this was an High day. And whether they kept the right day or the wrong, it was all one in their esteem: they pretended Reason, for its Translation. And in case of necessity, Hezekiah translated this Passeover to the Second month † 2 Chro. 30.2. : and in such case there was an allowance * Num. 9.6 to 11. . N B, This temporal deliverance on the 15 day, was a Type of Eternal deliverance by Christ's death on the same day of the year. And though this temporal deliverance was long before Christ's death, yet it was by Virtue of Christ's death, who was [virtually] slain before the First Passeover was killed. This than should have been an High day on Christ's account: but him the carnal Jews laid Low: they killed Christ on the Right day, and kept the Passeover Sabbath on the Wrong. Fath. Bless us! no Sabbath! but the Scripture calls it a Sabbath. Min. So does the Scripture call the Devil Samuel, 5 times in few words † 1 Sam. 28.12 to 20. Satan called Samuel. : and does not once tell us it was the Devil. In calling the Devil, Samuel, God tells us what Saul, and the Witch called him: and leaves it with us to Judge, whether a wicked Silly Witch had power to bring Samuel, Soul and Body from Heaven and Earth. So in calling that a Sabbath, God tells us what the Jews called it: and leaves it with us to Judge, whether Jesus or the Jews were likest to break Gods Law. If that was a C Sabbath (not translated) Jesus was a Sinner, not a Saviour. Fath. I know not what to say of the translation of the day. But for Jesus' dying on the 6 day, the Scripture is clear: besides invincible Arguments, I have yet to bring. The Scripture saith, Jesus risen on the first day, you dare not deny it: and though it does not say Jesus died on Friday, or the 6 day, yet in saying he died the day before the Sabbath, and risen in the end of the Sabbath * Mat. 28.1 , I think it's as plain as if the 6 day had been named. Min. Mistake not the State of our difference. We differ not about the day of Jesus' Resurrection, except the Time of the day: viz, you for the Morning the midst of the day, I for the Even the beginning of the day. But our difference is in the day of Jesus' Death: you say it was on the 6 day: I deny it, and do plainly tell you, your proof by Inference from Scripture, is no better than a Blind Conjecture. Let me hear your invincible Arguments also. Fath. I have read in learned Authors, The Rd Bp of— for One. that the two days which bounded the feast of 7 weeks, viz, the first day and the 50 day, fell (that year) both on the first day of the week. That the first day of the 50 followed the Passeover Sabbath, is as clear as the Sun † Leu. 23.11, 15. : seeing Jesus risen on that first day, and lay dead on the 7 day, and died the day before; it's also as clear as the Sun, that he died on the 6 day. Moreover, saith my Author, The resurrection was Tipified to be on the first day of the 50 by the Wave-Sheaf (of first fruits) which was a pregnant Type of Christ's resurrection on that day, who was waved before the Lord by the Earthquake at his rising that morning, and called the first fruits * 1 Cor. 15.20. . And the 50 day, that famous Pentecost, was Sealed for a New Sabbath by the gift of the holy Ghost to the Apostles: by virtue of which, 3000 souls † Act 2.41. were converted as first fruits to God and the Lamb.] And this Harmony hath been a Confirmation of this opinion, viz, Christ's death on the Sixth day, for many generations. Min. If so, its high time it was laid low. I hope the best of that Bp: he was not horned Beast: but this his opinion I approve not. If I had no better foundation for my opposite opinion (I am not ashamed to tell you) I should be ashamed to own it. This is such another Proof as Adam's fall was: and to as much purpose as the Story in the Greek Epigram: viz [Two deaf men pleaded a Cause before a deaf Judge.] But let us look on these 50 days, The 50 days discussed. in the letter of the Law. And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the Sheaf of the Wave-offering, 7 Sabbaths shall be complete: even unto the morrow after the seventh Sabbath, shall ye number 50 days * Leu. 23.15, 16. . This morrow or Wave-day is the first of the 50 days: 7 weeks is 49 days: the morrow after the seventh Sabbath is the fiftieth day (as the Greek word Pentecost signifies) and when the day of Pentecost was Fully come † Act. 2.1. , i e, when the seventh Sabbath was past, the 7 weeks were complete, than the Pentecost was fully come. N B, The 50 day gins another week on the same day of the week that the first day of the 50 began the first week of the 7: so that the first day and 50 day fall both on the same day of the week. This a Child can tell, but I mind you of it (though a man) that you may see, your 2 great days for confirmation of your opinion, Stand and Fall together. And now I tell you, these 2 days did not fall on the first day of the week. Your famous Pentecost fell Not on the first day. But why do I talk? let us to work. That the Passeover was killed on the 14 day, that the Passeover Sabbath was on the 15 day on which Jesus died, and that the Sheaf was waved on the 16 of Nisan; is as plain as A B C: by your rule, Jesus risen from the dead the next day after his death: buried at Even, and risen in the Morning. But suppose Jesus had rose on this Shake-sheaf day † As your Author calls it. , yet what Type of Christ's resurrection was this Sheaf? there was an he-lamb without blemish * Leu. 23.12. offered on that day too, which was as much a Type of Christ's Death on that day, as the Sheaf could be of his Resurrection: by this rule Jesus both died and risen in a day: into what a wilderness will the wit of man lead us! N B, This wave-day (on which you say Jesus risen) was the first day he lay in the grave: if your Author had said, The lamb was a Type of Jesus' death Before that day, and the wave-sheaf a Type of his resurrection After that day, there had been some shadow of Reason in his assertion. So you may see, that your Pentecost proof is perished: and your invincible Arguments, are overcome. Fath. You say the Jews translated the Passeover to the next day: did they not also translate the Pentecost from their Sabbath to our Sabbath? and so make it fall on the first day. Min. If so, that proves a false Pentecost to fall on the first day: but it's no proof for Christ's resurrection on the Wave-day: nor is the Pentecost to be reckoned from Christ's resurrection (as our Calendar men count) but the 16 of Nisan is the Standing Rule to count the Pentecost from. Calender count false. (2) If the Pentecost fell on the 7 day Sabbath, the Jews would translate it to the first day, by their rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gahaz: Godwyn. but that year, the Pentecost did not fall on the 7 day, nor on the first day: not on their Sabbath, nor on Ours neither. Fath. If the Pentecost fell not on the first day why did the Disciples observe it, and countenance Ceremonies which were to cease? Min. The Disciples being few, about 120 † Act. 1.15. , were at Jerusalem, because Christ had commanded them to continue there * Ver. 4. . The Pentecost being an holy Convocation, in which work was forbid † Leu. 23.21. , the Disciples might meet on that day, though the Pentecost was to cease: as a Church may do now if work be forbid by Authority, though they approve not the day. (2) Suppose the Pentecost not to be observed, yet the Disciples might not understand the cessation of Ceremonies so suddenly: they were hardly brought off Ceremonies some years after. (3) The Pentecost keeping the day of the month, changed the day of the week every year; and could not be on the first day 2 years together: Paul's Pentecost practice. yet it was Paul's yearly practice to be at Jerusalem at Pentecost. e g, I will tarry at Ephesus until Pentecost, for a great door and effectual is opened unto me * 1 Cor. 16.8, 9 , i e, at Ephesus: and yet, q d, I will tarry but till Pentecost, and then I am for Jerusalem.] When they desired him to tarry longer with them, he consented not: but bade them farewell, saying, I must by All means keep this Feast that cometh, in Jerusalem † Act. 18.20, 21. .] Paul hasted, if it were Possible for him, to be at Jerusalem the day of Pentecost * Ch. 20.16 . Not because it was the first day, as your Authors imagine of this † Act. 2.1. : for the first day was the unlikest day of All for Christians to regard the Pentecost, after Christ's resurrection: because on that day they met in remembrance of That. Nor to support the Pentecost, though he went on the account of no other day: but for advantageous opportunities of preaching Jesus to the Jews. Paul could call the Gentiles together, but he could not command the Jews: therefore he would watch for such Prizes as Ceremonial Sabbaths pun into his hands, by bringing the multitude together. And sometime (for his encouragement) he had liberty of preaching in their Synagogue on a Sabbath freely offered: the rulers of the Synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on: then Paul stood up (as in his Element) and said, Men of Israel, give audience * Act. 13.15, 16. . And Paul thought good to smile on some Ceremonies for a season: for the Jews, Carnal nor Spiritual could endure their Ceremonies should be suddenly forsaken. Thou seest brother how many Thousands of Jews there are that believe, and they are All zealous of the Law † Act. 21.20. , i e, the C L: so the Christians counselled Paul to countenance them, and he did so * Ver. 23, 26. . Not to uphold Ceremonies, but to get an interest in their affections, that by degrees as they could bare it he might bring them Off: and had he not done so, they had cast him off. Thus to the Jews he became a Jew to gain the Jews † 1 Cor. 9.20. . Fath. But if Pentecost was not on the first day, why did God countenance it by giving the Disciples the holy Ghost on that day? Min. Because I would not only Silence, but also Satisfy you; I have been willing to give you all the advantage I can, by stating things fairly for you: and will do so still. Suppose then the Disciples met contrary to the mind of God, and knew it: yet for fear or favour of the magisterial Jews, they conform to keep the Pentecost: if God will be gracious, what then? I will not again curse the ground for man's sake, for the imagination of man's heart is evil from his youth * Gen. 8.21 .] Let my Lord I pray thee go among us, for it is a Stiffnecked people † Ex. 34.9. . Strange Arguments! God's Word is man's rule, but Gods Will is God's rule: and if God will be gracious to man, when man walks contrary to his Will; will man say, Lord what dost thou mean to have mercy on me? Will man call God to his Bar? and bring him into judgement for his mercy. Mercy or judgement, if it be the will of God, it is just. Yea if God should command man contrary to his own command: e g, If God will forbid man to murder upon pain of Death, and then command a man to kll his own Son * Gen. 22.2 , who will say unto him, What dost thou? † Job 9.12. God did not make man, to consult what promises God should make to man: nor when he should fulfil them. God gave the Disciples a promise of the Spirit: and he took this time [Pentecost] to fulfil it. ¶ 2) I would form a foundation for a Question, for your consideration. viz, The 50 days bounded Harvest; the first day was at Beginning of harvest: begin to number the 7 weeks from such time as thou beginnest to put the Sickle to the Corn * Deu. 16.9. . The fiftieth day was at End of harvest. Harvest was in the land of Canaan: a Type of Heaven. The 50 days contained 7 Sabbaths, a number noting Perfection. These days were all linked to the Passeover: and all Typical of eternal life. Jesus began to observe this time (with the Passeover) before his death. It being so, Quere. I Quere whether this Pentecost was not to be kept, that God might give the Disciples a little Heaven on Earth, to signify what an eternal Sabbath they should have in Heaven, Typified by these preceding Sabbaths, which at this day Pentecost were consummated. If you can Answer this Question in the Affirmative, than your Question [Why did God countenance the Pentecost] is resolved. Fath. I may take it into consideration another time. But, Suppose the Jews did not translate the Passeover Sabbath, it fell on the 7 day Sabbath: then they kept the 15 day, and Jesus risen the 16, and Wave-day: this proves Pentecost on the first day, and Christ's death on the 6 day too. Min. Now I can follow you no farther: I dare not Say the word [suppose] in this case: nor dare I think such a wicked thought. But though I dare not Fellow you, I dare Meet, and withstand you to the Face. If you say the Jews kept the right day, you say Jesus kept the wrong day. If you say the Jews did not Translate the Passeover to the day after the right day, you say Jesus did Anticipate it the day before the right day: viz, Jesus died on the 14 day, and killed the Passeover on the 13 day contrary to the Law. In so saying, you make Jesus a Transgressor. Thus by justifying the Jews, and condemning Jesus, you hope to Hit it. Monstrum! Horrendum! this proof comes from the bottomless Pit: and there being no other way in the world to prove your opinion, rather than fail, you will make Jesus the Saviour, and actual Sinner: at which attempt what is that heart that will not tremble! Should you Suppose, You and I are now in the East-Indies, or, London stands on the Main Ocean, or, there is no difference between Heaven and Hell, I would as soon consent. Fath. But we may Reason, and Question: Christ was Lord of the Sabbath, and had power to change the Sabbath: might not he change the Passeover and be no transgressor? Min. Though Jesus was Lord of the Sabbath, he was made under the Law † Gal. 4.4. , and Subject to it. Though he was the Sabbaths Lord, the Law was his Lord, and had him at command, on which account it was honourable * Isa. 42.21. . And though Jesus changed the Sabbath, it was not while he was under the Law: but at his Resurrection, when he had fulfilled it. Jesus stood in man's stead: he was a debtor to the whole Law: the payment of which debt the Law required ot the last mite. Christ's person is taken into custody, imprisoned in the grave, till the debt be discharged, and justice satisfied: at his resurrection (being acquitted) he was taken from prison and from judgement † Isa. 53.8. : alluding to a debtor who hath satisfied the creditor. Then Jesus changed the Sabbath. Fath. It seems Jesus justified his Disciples in an unlawful deed on the Sabbath day: for they eat Other men's Corn * Mat. 12.1 . Min. Not in the Least! the Law allowed that deed: e g, When thou comest into the standing corn of thy neighbours, than thou mayst pluck the ears with thine hand † Deut. 23.25. . As for David's eating the Shewbread, and the Priests prosaning the Sabbath by killing their Sacrifices * Mat. 12.3, 4, 5. ; these according to the Letter of the Law were unlawful, but not according to the Sense of the law; which provided liberty for works of Charity and Necessity. And Jesus in pleading these practices to excuse his Disciples, doth q d, You count David and the Priests blameless in these necessitous acts, and yet condemn my Disciples in the same Case. Fath. But Jesus refused to go up to the feast of Tabernacles † Job. 7.8. , which Law he was under as well as this of the Passeover: and if he could dispense with That, why not with This? Min. Jesus refused to go up by way of vain Ostentation, as his unbelieving brethren would needs have him go, for say they, Show thyself to the World * Ver. 4. : that Jesus resused, saying, Go ye up to this feast † Ver. 8. , q d, by way of Ostentation if you will it being so Fashionable the world cannot hate you * Ver. 7. for it, they will love their won. (2) Jesus refused to go with Them, because the Jews sought to kill him † Ver. 1. : not at the feast for fear of an uproar * Mat. 26.5 : but to Waylay him, q d, He will come with his kindred as other people use to do, and so we shall Snap him by the way. Therefore said Jesus, I go not up Yet to this feast: q d, till Ye are gone, for my time is not yet fully come † Job. 7.8. : q d, my Meet time to go, or my time to be Taken, when it is I shall not seek to Save myself. But when his brethren were gone up, then went he also up unto the feast, not openly * Ver. 10. , i e, by the way, for at Jerusalem about the Midst of the feast, Jesus went up into the Temple and taught * Ver. 14. . And in the last day, that Great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come to me and drink * Ver. 37. . So you see, Jesus did not refuse to go up to this feast. Fath. But you have said, Hezekiah changed the Passeover, in case of necessity † Pag 253. . Min. Hezekiah's Salvation did not depend upon his perfect obedience to the Law: if it had, he had never been Saved: but upon Christ's perfect obedience, without which, He nor We shall never be Saved. Fath. If Christ kept the Passeover a Day before the Right day, he kept it. Min. Suppose you say to a Servant, Do such a work to Morrow. No Sir, faith he, I will do it to day. Nay, say you, I am resolved to have it done to Morrow. Away goes he and does it to Day: does this servant Obey or Disobey you? Fath. I confess he Disobeys me, even in doing the work which I command him. Min. How many times hath God plainly expressed his mind in this matter! in the Law which Jesus was under: viz, That the Passeover should be killed the 14 day of the month: by your Own confession, Christ was disobedient if he changed the day. N B, Suppose you could prove, Jesus did Anticipate the Passeover and not sin; and that the Jews kept the 15 day; yet except you prove the 15 day of the month to be the 7 day of the week, you neither prove Jesus risen on the Wave-day, nor Pentecost on the first day, nor Jesus' death on the 6 day: and so you are never the near. But if Jesus had broke any Sabbath, or Law of God in the Least; he could not have been in the Least, any Saviour † Ja. 2.10. . And that Jesus failed in the least Jota, Jod, Point, or Tittle; is folly, wickedness, madness in a man once to imagine. Before Christ would have broken any Command, he (upholding the whole Creation) would have let Heaven and Earth fall: for had he failed a Tittle of fulfilling the whole Law, God's purpose of Salvation had fell. ERGO, this is an infallible Maxim, A Maxim. viz, On the 14 day of the first month Nisan, Christ killed the Passeover, according to All the Rites of it * Nu. 9.3. : and on the 15 day he was killed himself: the 16 and Wave-day, was the first day Jesus lay dead, therefore he risen not That day, nor could Pentecost fall on the first day. So your Pentecost opinion is utterly overthrown: and that for Jesus' death on the 6 day will follow: and you shall never recover them again while the World stands. Fath. I confess I cannot at present tell what more to plead, for One or Other. But though you deny Jesus died on the 6 day, you do not declare on what other day he died. Min. Nor was it proper for me out of the place: every thing beautiful in his time † Eccl. 3.11. . I could easily have done that at first in few words: but the work was to Answer your Objections against my Judgement: and your Arguments for your Own. Having done that, I can show my Opinion with pleasure: but not with submission to better judgements, as some finely phrase it. When I speak my thoughts of what I am uncertain, it shall be with such submission: but when I am well assured of the truth of what I say, I shall neither submit to better nor worse, to Stand or Fall, by this or that man's persuasion. I desire a better foundation, than man's Praise, for my Opinion. And what that is concerning the day of Christ's death, I will now declare: and were it to the whole World with yourself, I would declare it. viz, Weekday of Jesus' death declared. The 15 day of the first month Nisan, on which Christ was Crucified and Died, fell that year on the Fourth day of the week, i e, Wednesday: at end of which Day our Blessed Jesus was Buried: from which time to the end of the 7 day Sabbath, was 3 days and 3 nights, N T proof. the Term of time our Lord foretold he should lay in the grave * Mat. 12.40. . So there was two days between the day of Jesus' death, and the 7 day Sabbath. And one day between that high Sabbath, and the 7 day Sabbath: had the Jews kept the right day, there had been two days between their high Sabbath, and the 7 day Sabbath: which you say were both on a day. The Reason of this Translation, Reason of translation. was because it fell on Wednesday: for if this Sabbath fixed on the 15 day, fell on Monday, Wednesday, or Friday; the Jews Custom was to translate it to the next day, Godwyn. by the Rule 172 Badu. That year it fell on Wednesday, they kept it on Thursday, the 16 or Wave-day: so now you may see, your Wave-day and Pentecost were on Thrusday. Fath. I begin to Stagger! have you any more proof for the day of Jesus' death? Min. What need of more proof than Christ's Own words? but this Old world being so full of Novelty, I thought a New Opinion must have a New Proof too: take one then out of the O T. O T proof. And after 62 weeks shall Messiah be cut off, but not for himself † Dan. 9.26 : these are extraordinary weeks. And he shall confirm the covenant with many for One week * Ver. 27. : there is no Prefix in the Hebrew to render it [for] one week, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one week] he shall confirm the covenant (with or rather) For many, i e, for all the Elect, by being cut off according to the covenant † Zech. 9.11. . And he shall cause the Sacrifice and Oblation to cease: the Sacrifice was the yearly Passeover * Ex. 12.27 , the Oblation was the daily Sacrifice † Num. 28.2, 3, 4. Dan. 9.21. : these two, viz, the Yearly Type and the Daily Type of Christ's death, when he the Substantial Sacrifice was sacrificed for us, than he caused them Shadows to cease. But when? in the Midst of the week he shall cause the Sacrifice and Oblation to cease * Ver. 27. : this One Week was an Ordinary week of 7 days, the Midst of which is the Fourth day, or Middle day, The time Jesus lay Dead. having 3 days before it and 3 days after it, all which of these 3 last Jesus lay dead. So you may see, though the Weekday of Jesus' death (so long since) be not known to this Day; yet this day was foretold before Christ's Birth, by the Scriptures of Truth: in which God drops words in the Dark, to see if men will feel after him † Act. 17.26, 27. . Thus I have given you the Testimony, of God's two Testaments, to prove my Opinion. Fath. I confess this is more than I looked for: but if Christ lay so long dead, it will occasion some more Questions. Min. Bring out them Questions, and let nothing remain to broil at bottom. Fath. If there was a day between the 2 Sabbaths, why did the Jews go to Pilate for an Order to secure the Sepulchre on a high Sabbath? * Mat. 27.62. and not stay till next day. Min. As necessity hath no Law, so necessity hath no Holidays. Necessitas non habet Ferias. What cannot be done Before, nor deferred till After, may be done on the Sabbath. It could not be done Before: their crowns were so full of concern to get Christ crucified, there wanted room for that consideration. And they had been Up the night before that day Too: but having Slept upon it, and settled their wicked wits, now Sir, we remember that that deceiver said After 3 days I will rise again † Mat. 27.63. .] And it cannot be omitted till to morrow: q d, So he may be stole away to night, by his deceitful Disciples * Ver. 64. . Fath. If there was a day for work between the Sabbaths, why did not them zealous women bring their Spices on that day? but stay till after the 7 day. Min. Why lay the Popish Lords in the Tower? why the Prisoners in Newgate? Fath. Because they cannot get out. Min. No more could they get in. The Jews made the sepulchre Sure, sealing the Stone and setting a Watch † Ver. 66. . It was made fast for 3 days, to prove Christ an Impostor. Fath. Why did they stay till morning? and not come at Even, at the 3 day's end. Min. Why do not fearful folk who are scared at their own Shadows, go into Churchyards among graves at midnight? Fath. Indeed because they dare not. Min. No more durst they go into a Tomb at night to the Dead. Frights make folks fearful: it had been a Terrible time with them. When they came in the Morning, they feared to go in. Marry stooped down and looked in * Joh. 20.11. : and the Disciple whom Jesus loved came Running to the Sepulchre: yet went not He in † V 2, 4, 5. . Fath. How does your Opinion accord with this expression? he risen again the third day * 1 Cor. 15.4. . Min. This phrase [the third day] is most miserably mistaken if thus taken, A miserable mistake. viz, Friday 1, Saturday 2, Sunday 3: as if the day of Christ's Death, and the day of his Resurrection were 2 of the 3 days: for neither is the One or the Other any of that number. But [the third day] must be understood by these Standing Rules, viz, the Son of man shall be 3 days and 3 nights in the heart of the earth † Mat. 12.40. .] The Son of man must be killed, and After 3 days rise again * Mar. 8.31 .] Christ's enemies could remember his words (though his friends forget them) viz, We remember that deceiver said, After 3 days I will rise again † Mat. 27.63. .] The Angel said to the women, He is risen as He said * Chap. 28.5, 6. : i e, when the days and nights were ended which he prefixed.] On the first day said Cleopas to Christ, To day is the third day since these things were done † Lu. 24.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . This is a dark Text, and thus to be translated, To day the third day is Gone since these things were done * PAS LEX pag 43. .] Esther fasted 3 days, night and day † Est. 4.16. : yet she is said to put on her Royal apparel to approach to the King on the third day * chap. 5.1. completo die tertio. Junius. : i e, at end of the third day.] Thus my Opinion does accord with the Word, but how does God's word and You agree! from the beginning of your count, viz, Friday at Even to the time when Jesus risen is but a Night and a Day: and from the beginning to the end, i e, the next morning, is but 2 Nights and a Day: how did Jesus fulfil his word? Fath. Synechdochically, I suppose Jesus was buried a little bit before the Sixth day ended, and I count That for a day: and that he lay a moment on the first day morning, and I count That for a day. Min. Yet here is but 3 days and 2 nights: here is not a Bit of a third night. Fath. Then the night preceding the Sixth day, must make it up. Min. And can you imagine this to be Christ's meaning! In all this you do little better than say, Jesus (the man of Sorrow) Jested, Joqued, and Juggled with his death. I wonder in what Darkness we overlook this word NIGHT! If Jesus had said, The Son of man shall lay 3 Days dead, you had some Plea for your Opinion: for [Day] sometime signifies Day without Night, and so Part of a day natural: but it is [3 days and 3 nights.] And I would know where in all the Bible, this phrase [day & night] does once signify Day without Night, or Night without Day, except in Heaven or Hell. But your First day (as you call a Bit) is without Night: and your Last day (as you call a Night) is without Day. By your Synechdochical rule you may argue, that Jesus lay 3 Years or 3 Ages dead: for [Day] figuratively signifies a Year or an Age. A Hellhinge. A most miserable mistake. This taking Scriptures Figuratively which should be taken Literally, is the Hinge on which them poor deceived people called Quakers turn all into confusion, and overturn all the Fundamental truths of the Gospel, viz, The birth, life, death, burial, resurrection, ascension, intercession, second coming of Christ: the resurrection of the dead and eternal judgement: yea Heaven and Hell, and all Figurative, and Within † O! Great Gulf! Monstrum! Horrendum! . This is a piece of the Pride of that Humble people, who count the Common literal sense of Texts too Low for them. Fath. How may we know when a Scripture is to be taken in a Figurative Sense? Min. When a Literal sense is absurd, or contrary to the Analogy of Faith, or good morality of Life. e g, To eat the flesh of Jesus, to drink his blood, to cut off a right hand, to pluck out a right eye. To take such say in a Literal sense, is absurd, foolish, agrees not with faith, or good life. N B, Blessed are your eyes † Mat. 13.16. ] take this literally and its ridiculous! to think their eyes were Blessed, and all the body and soul beside Cursed: but this is by your figure Synecdoche, when a Part is put for the Whole, or è contra: but the whole [3 days and 3 nights] are not put for parts, bits, and moments as you imagine.— ¶ If your Cue be An, let us come towards a Close. I have given you a true account of the Day of Jesus' death, of the Time of his burial, of the Time he lay dead, of the Time of his resurrection. But you neither tell when Jesus Died, or how long he lay Dead, or when he Risen: for you have nothing in the Bible to prove your opinion by. (1) The day of Jesus' death is not said to be the 6 day. (2) The Sabbath ensuing is not said to be the 7 day. (3) The first day is not said to be the morrow after That Sabbath: but when it's spoken of, it's thus phrased, viz, the first day of the week * Joh. 20.1. .] When the Sabbath was past † Mar. 16.1 , i e, the moral Sabbath.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the end of the Sabbaths * Mat. 28.1 , i e, Ceremonial and Moral. N B, This moral Sabbath fell in between two Ceremonial Sabbaths: viz, the first and last days of unleavened bread, and after the 16 of Nisan. Such a Sabbath we read of, called the second Sabbath after the first † Lu. 6.1. Mat. 12.1. idem. : so called because it followed the first, i e, the Passeover Sabbath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Second first Sabbath: so called because it fell after the first, and before the second Ceremonial Sabbath. Scaliger de emend temp. It was the next Moral Sabbath after the 16 of Nisan: which day was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Deutera, or second day of the 7, the Wave-day from whence they counted the Pentecost. The Disciples rubbing the cars of Corn * Lu. 6.1. , tell us it was at this time of year which we are treating of: i e, at beginning of Harvest, which began the 16 of Nisan, the first of the 50 days. Hence the name of the month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abib, which signifies an ear of corn: this is in March † Buxtorf Heb LEX Pag 1. . The fiftieth day, was at end of Harvest, in April, or May. Fath. Well! you go quite cross to the common account of the Church for Ages: and to Christians and learned Ministers now living: I fear this will be offensive, if I should make it known. Min. And as cross to myself you would say, if you knew how much its against the hair with me to displease men. I design not to displease, or please men, farther than for their profit. My main design is to please God and my Conscience: if in so doing I do (accidentally) displease men, I must harden myself in that sorrow † Job 6.10. . And may I but engage God and my Conscience to stand by me, I have enough, were all the world to rise up in arms against me. As for men's Hearts, they are in God's Hand: and with him I leave it, to turn them To or From me as he please. I have learned to know, I am not to live by men's Smiles, nor to die by their Frowns. ¶ Sir, Concession. you are at liberty to tell your Authors what I have told you: but counsel them not to Backbite me, for that is uncomely. If they have any thing to reply more than yourself, desire them to do it to my Face. But let them know, their Replication must come from holy Scripture, else it will be lost labour. It will be in vain to tell me, I oppose the opinion of the Church for So many ages: or I am opposite to the Church that now is, National or Congregational † I mean all in separation from the National: and so in Pag 213. : or to this or that learned Minister, or Dr. The Question with me (concerning an opinion) is not, Whose is it? but, What is it? If they bring any thing out of Philo, Josephus, Manasse Ben Israel, or any of the Talmudical Doctors, or Jewish Rabbis, that will give light to a Dark Text, I will embrace it: but if it comes to darken a Clear Text, or to disprove a Plain Text, I shall utterly reject it: and therefore (to convince me) it will be in vain to produce it. Fath. I presume you have not been long of this persuasion. Did you never speak of the time of Christ's resurrection in Preaching? pray what account did you give the people of it? Min. Sir, I shall deal ingeniously with you. The Author's way in his Work. I have sometime preached a Sermon for the observation of the Sabbath day. For a beginning I directed to the morning, supposing it to be the time of Jesus' rising. But I secretly thought I wanted a bottom: for I could not tell what time in the morning Jesus risen: and was as if my heart did not stand by me in it. I marvel now in what Mist I was groping at Noon day, for the time of Jesus' rising in the morning: for that was not at all to be expected. Nor need the time of his resurrection be expressed, when the time of his Burial, viz, Even, and the time of continuance in the Grave, viz, 3 days and 3 nights are both expressed. The shame of this Bottomless counsel for a beginning of the Sabbath, I am willing to bear: but I knew no better: yet my ignorance will not excuse my negligence, I should have made better Search. But I was never concerned about it till you and I had talked under the Tree: since that I have been much persuaded, that the Common count for the day of Christ's death was not True: but that he lay longer dead. And because I had never discoursed any man concerning it, I searched some Expositors of Texts relating to it: and found them all opposite to me: so I see, if I went on, I must go against the Stream. And seeing I could find nothing For me, I sought to find all I could Against me: and to know the Full strength of this Stream. This being found, I laid these learned Authors By, and fell to work by the search of the Scriptures and Prayer: for I could not give it over. And though many a time after Much study and Little hope, I have been Crushed as if I should give up the ghost; yet I could Not give it over: but continued in prayer to God, viz, that if the Common count of the day of Christ's death was true, he would cause me to acquiesce in it: but if my persuasion was true, that he would be pleased to help me to understand it, and make it out to You, and not leave me to err in it. To this purpose I did implore God with many prayers, and many t—, to say no more, he knows the way I take * Job 23.10 Prayer and Professors are Strangers. . Prayer is another thing than many imagine: and many times I think I never prayed yet: but if ever I prayed, it was for this. And praised be his holy name, he hath heard me, and helped me through this intricate work, which was the hardest knot to untie, that ever I took in hand in my Time. I gave up myself to the Conduct of God. As I was never for on work by any man's Word, Letter, or Print, or ever had the least hint of this Opinion from man; so I never asked any creature any one Question concerning it, in all the time I have been upon the search of it. This I tell you to this end, viz, If you think I err, you may blame no man but myself: and if you think I am right, you may give God and not man the praise. ¶ Sir, Parent Cautioned. here is a Providence which you may not lightly pass over. viz, This concern of the Sabbath falling on me so soon after our Conference under the Tree: which seems to be for your Sake. I thought not of it in our First Dialogue. I was concerned with it in our Second Dialogue, though (not being ready for it) I did not tell you of it: but I am no sooner prepared for this Third Dialogue, but you are driven out by Yesterday opposition to draw me to it. And let me tell you, In all this labour, I have had you in my eye: much desiring your Sound settlement for the Sabbath. Here is a voice of God, speaking to you: which I desire you may hear. And I pray consider seriously with yourself, what account you will give at the Great Day, if you will not hear God's voice so Audible, nor see his word so Visible: but will bottom your Sabbatical opinion on man's Tradition, which hath no ground in God's word. Fath. I am shattered and unsettled, like a troubled Sea after a Storm, by this New sudden assault of my Old opinion: but when there comes a Calm and my mind Quiet, I suppose I shall settle upon your foundation: so you may freely speak what you have farther to say, as if I was already of your mind. Min. I counsel you to pray God to settle you on a sure foundation, Parent Counselled. as (day and night) I have done: and by which means I am at length come to the desired Haven: towards which I have been long rowing. And though by the way, I have had many a fall down into the deep; yet I ever risen upon this Text * MAT. XII. XL. . And my Antagonists being Answered; upon this even, firm, sound ground I Stand * MAT. XII. XL. : and from this Opinion I shall Never departed while I Live, except Christ comes from Heaven, and declares me deceived. ¶ Having set the Sabbath upon its own Base, or rather shown you where GOD hath set it, Praest at pauca avidè discere quam multa cum taedio devorare. Erasmus. and on what Foundation he hath Bottomed its Beginning, and (as I hope) settled you upon that Foundation; I shall for your profitable practice, Drop a few Directions for the Sabbath Day, and so dismiss you. ¶ 1) Remember the Sabbath day before it comes, to Prepare for it: 1 Direct. Memento. and let none of yours remember it to Profane it. If you forget or neglect the Sabbath, you lose it, and let it fall. If the Sabbath falls, Sin and Satan too rises, to your Ruin. REMEMBER is a word of THUNDER! Remember, the Sabbath is Never to be forgot, while the World stands. A Popish Opinion. Popish writers say, There was no Sabbath before Sinai:] but the Sabbath came in with the First man, and must go out with the Last man. REMEMBER! Prepare! Simile. If a great man was to come to your House, you would make great preparation. REMEMBER! the Great GOD is to come (this day) to your Heart. Lift up your heads, O ye Gates! etc. and the King of Glory shall come in † Ps. 24.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. . The Septuagint Title of this Psalm shows it to be A psalm for a Sabbath. ¶ 2) Begin the Sabbath when the Sabbath gins: i e, at Even. 2 Direct. End the work of the precèdent day when the day ends: i e, at Even. If you care not when you Begin the Sabbath, peradventure God will not care when you End it, nor how unprofitably you Spend it. ¶ 3) Rise early in the morning. 3 Direct. Sleep not away the Sabbath: so you may sleep away Salvation, and the Soul. Be not Sleeping, when you should be Praying. Pray him to give Blessing to the Sabbath, who gave Being to the Sabbath. Let the body be early Up, and the heart early Ope. Before you rise, count, Christ is calling as to Zacheus: viz, Make haste, and come down (UP) for to day I must abdie at thy house * Lu. 19.5. . ¶ 4) Be not slothful in duty on the Sabbath day. 4 Direct. The sluggard is Satan's Cushion. Simile. Come not to a Sermon to be a Seat for Satan to sit on. Satan entered J●●●s, Simile. at Suppertime: into idle souls, at Sermon time. The Sabbath is a day of Merchandise for the Soul † Better than of Silver and Gold. . Idleness is Never good, nor Ever so had as on sabbath-days. Some had rather sweat their brows Six days for the Body, than their brains One day for the Soul. Do your duty on this day, or you do nothing: and do every duty in Season. You cry, O the Times! we must hear comfortable Doctrine to strengthen our Faith.] In vain is comfortable Doctrine, without conformable Life. A Christian weakens his Faith more by a Sin, than a Minister can strengthen it by a Sermon. ¶ 5) Be spiritual in every duty on the Sabbath day. 5 Direct. In order to This, be spiritual on Other days. He that is carnal Six days, is not like to be spiritual One day. Be not content with outward expressions and actions, without inward affections: not with the Body of duty, without the Soul of duty: not with the Gift, without the Grace of duty. ¶ 6) Beware of your own Works. 6 Direct. Do nothing but of necessity: viz, what you cannot do the day before, nor forbear till the day following. e g, To quench Fire, To stop Water † Sea-bank breaches. To save the life of Man, or Beast, To move Malt, To gather, and save Saffron. In such case, we break the Sabbath, except we break it. But do these Spiritually, and with Speedy dispatch. ¶ 7) Beware of your own Words. 7 Direct. What may not be Done, may not be Said, or talked of. Talk not of News, except necessary. This discourse eats as a Canker! Simile. and hath eat out the Life of Religion long ago. We talk much of the Papal Plot, as if we were well acquainted with it: but this Part of the Plot we are ignorant of, viz, Satan's design to make us talk away our Time, till we talk ourselves down the Stream: Simlie. like the Fool whose lips swallow up himself † Eccless. 10.12. . If men were acquainted with their ignorance of God, they would think all their time too little to talk of God. ¶ 8) Take heed of your own Thoughts. 8 Direct. By them, many break the Sabbath, and few know it. What men do Openly, or speak Audibly, is seen and heard by men: but a man may think Ang thing, Every thing, and all men know Nothing, but God knows all. The body, tongue, or hand may be Bound up from sin, and the heart Bend for it against God. Such secret Sabbath breakers, are reserved in Store, for the day of Wrath. ¶ 9) Be sorry for the sins of Sabbath days. Sigh and Cry! 9 Direct. for all the abominations, that abound on Sabbath days. God groans under them: if you are at ease while God is pressed, God will take no pleasure in your Rest. ¶ 10) Be acquainted with the emptiness of Religion, 10 Direct. without a due observation of the Sabbath day. The 4. command for a Sabbath, is called, Gustos primae tabulae, keeper of the first table:] the 5 command for honour of Parents, is called Custos secundae tabulae, keeper of the second table.] He that keeps not the 4 command, is locked out of the First table, and is like to do GOD no Service: he that keeps not the 5 command, is shut out of the Second table, and is like to do Man none, well: but to be Abominable, and Disobedient, and to Every good work, Reprobate * Tit. 1.16. . That these Drops may Water, Epilogue. &c make Better, LORD! put Life to every Line and Letter. Fath. That his may be as you do Say, I will go hasten home and Pray. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ERRATA. Pag 13, lin 25, for bitterness, read bitternesses. Pag 19, lin 22, for Low, read Law. Pag 37, lin 24, for plentitudinem, read plenitudinem. Pag 136, lin 17, for full Horror, read full of Horror.