% •^ ill "^^ PBINCETON, N. J. Presented by Mr. Samuel Agnew of Philadelphia. Pa. BV 130 .W5 1819 Willison, John, 1680-1750 A treatise on the sanctif ication of the ^miAMim ON THE SANCTIFICATION OF TO WHICH IS ADDED, A BRIEF HISTORY OF THE CSurcj^ of ^cotlanti. BY THE REV. JOHN WILLISON OF DUNDEE. EDINBURGH: Printed by J. Pillans and Son FOR JOHN BOURNE, 17, GREENSIDE STREET. 1819. THS0L06IG:&L/. A TREATISE CONCERNING THE SANCTIFICATION OF THE LORD'S DAY: WHEKKTN THE MORALITY OF THE SABBATH, OR THE PERPETUAL OELI' GATION OF THE FOURTH COMMANDMENT, IS MAINTAINED AGAINST ADVERSARIES ; THE RELIGIOUS OBSERVATION OF THE LORD S DAY, Oft FIRST DAY OF THE WEEK, AS OUR CHRISTIAN SABBATH, IS STRONGLY PRESSED BY SCRIPTURE-ARGUMENTS. CONTAINING ALSO, Many special Directions and Advices for the heifer 'performing the most necessary a?id comprehensive Duty of SabbatH'Sahctificatios, To which are added, (by way of Appendix), Meditations for the Sabbath-day, taken from the Author's Manuscripts, never published before. PROPER FOR FAMILIES. Rev. ). 10.—/ was in the Spirit on the Lord's day. PREFACE. ^jT^HAT wise king Solomon observes, Eccles. iii. 1; "To every "^ thing there is a season, and a time for every purpose under heaven." And if there be a time and season allowed for every thing and purpose, even the meanest things and purposes in the world 'j surely an infinitely wise God will allow a proper time and season for the best, things and purposes, and particularly for his so- lemn worship and service, which is the most necessary and excellent purpose in the world. It is not enough, that we give God, from whom we have all our time, a share of every day for his service ; no, we owe him also some whole days for his solemn and public worship. Yea, it is agreeable to the dictates of the light of na- ture, and of sound reason, that one whole day of every week should be dedicated to him for that end. All nations through the world have had their seasons and set times for devotion and sacrifices. The heathens, who worshipped dumb Idols, had their festivals and holidays, and particularly one day of the week, which they esteemed more sacred than the rest. The Turks, who have taken up with the most unreasonable delu- sions and impostures, do still retain the impressions of the rationa- lity and equity of this thing, that there should be a certain day of the week set apart for the solemn worship of God. Indeed the light of nature, without some other help, could not have determined men universally to dedicate the seventh part of their time to God, more than the sixth or eighth. But seeing the wise Creator of tlie world, and author of time, thought fit from the beginning to measure time by days, and parcel out these days into such remarkable periods as weeks, or the revolution of seven days, to be constantly observed all the world over, it is most consonant to reason and equity, that one day of each week should be holy to the Lord. But, besides the light of nature, we have the light of revelation for this point -^ God hath expressly appointed in his word one day in seven, to be kept holy for his solemn worship -, neither hath he left the particular day to men's own choice, but hath chosen it for them. And now, in the New Testament, he points out the first day of the week to be the Christian Sabbath to the end of the world, as is made evident in the following treatise. The Jews have their Saturday Sabbath, which they glory in, and call the Ouecn of the week : the Mahometans keep the Friday^ as being Mahomet's birth-day j the Parthlans and some other Pa- gan nations observe Tuesday, and esteem it above all other days of the week. But it is the discriminating badge of the professors of Christianity through all the world, to celebrate the first day of the week, being Christ's rtsurrection-day, and hence called the Lord's A2 iv Preface, day. Now, though the Jews and some few others plead, that the seventh day from the creation is unalterable by virtue of the fourth command, it is shewed in this treatise, that the words of the fourth command are so framed, that they may be applied to any day of the week that God doth please to pitch upon for the Sabbath, whe- ther it be the first or last of the seven days. For when it is said, *' The seventh day is the Sabbath of the Lord thy God," it doth not mean the seventh day from the Creation, but any seventh day after six days labour which God pitches on j upon which account it is not called that seventh day, but the seventh day. Neither is the seventh day mentioned in the first words of the command, which ccmtain the substance of it •, for it is said only, " Remember the Sabbath-day to keep it holy," not the seventh day. Nor is the seventh day mentioned in the last w^ords of the command, which contain the formal reason of it ; for it is said only, " The Lord blessed the Sabbath-day, and hallowed it," nut the seventh day. As to the first day of the week, our Christian Sabbath, the great Lord of our time hath appropriated this day to himself, marked it with his seal, and hath put his name upon it, calling it. Rev. i. 10. Heinera Kuriake, the Lord's day •, even as he calls the holy sup- per, 1 Cor. xi. 20. Diapnon Kuriakon^ the Lord's supper ; be- cause the one was his institution as well as the other, and set apart for keeping up his memory, and shewing forth his glory. Where- fore no true Christian, or lover of our Lord Jesus Christ, will be indifferent about the keeping of this holy day ; for as the holy observing of this day is an open and visible owning of the Lord Jesus (whose name it bears), for our Lord and Master j so the ne- glect of this day is a plain disowning of him, and an open slighting of the benefits of his resurrection. O that men would think on this, and consider what they do, when they neglect or contemn the Lord's day ! Though the way of Sabbath-sanctification be the good old way, appointed by God ever since he created man upon the earth j yet there is no way m^re hated, no duty more opposed by Satan and wicked men j which we need not be surprised at, seeing it is a special fence to all religion, and a great bulwark against the torrent of impiety that runs in the world. And that true piety is so low in most places, and vice and immorality so generally prevail, is mainly to be imputed to the abounding neglect and contempt of the holy Sabbath. For common experience doth testify, that where the Lord's day is more strictly observed, there Christian knowledge, piety, and morality, do prosper most j and where the Sabbath is disregarded, there all these do decay. The consideration whereof should excite all the lovers of God and holiness, to use their utmost endeavours to support the credit and maintain the dignity of the Sabbath against all its enemies. This consideration hath moved me to contribute my mite upon this excellent subject in the following treatise, which is partly con- troversial and partly practical ; for confuting the enemies of ths. Preface. v Sabbath, and for instructing all in the divine warrant for sanctify- ing this holy day, and in the right manner of doing it. There are two essential things in the Christian religion, which all should make conscience of j sincerely to believe its truths, and faithfully to prac- tise its duties. The first of these hath great influence upon the se- cond ^ for, if the Christian truths be not firmly believed, the Christian duties will be ill performed. Now, the best means fop promoting both the Christian faith and Christian practice, is the sanctification of the Lord's day. Had it not been for the observation of the Sabbath, the truths of Christianity had been quite razed out of the minds of the most part. For as the Lord's day, of itself, is a bright and lively memorial of our redemption by Jesus Christ j so upon this day we constantly have sounded in our ears the truths of that religion which Christ and his apostles delivered unto the world, and the excellency of them inculcated upon us. And as the observation of the Sabbath is a great preservative to the truths of Christianity, so it is also to the duties thereof. God hath set this one duty as a hedge or fence for keeping all the rest ; for, by keeping the Sabbath conscientiously, the soul is notably disposed and put in fram€ for serving God in. every religious duty. The frequent recurring of this day, and the gospel -ordinances therein dispensed, serve to continue the remem- brance of Christ and heaven among men, keep sin and vice under constant rebukes, and put atheism and infidelity to the blush. Take away the observation of the Lord's day, then the worship of God would be cast off, and atheism, profaneness, and all disorders, like a flood, would break in among us. We may look upon the duty of Sabbath-sanctification to be of no less consequence to the practice of Christianity, than Luther reck- oned the article of justification to be to the doctrine of it, when he called it articulus staniis sen cadentls ecclesios : For, if once we make a gap in this hedge of piety, serious godliness will run out at it, and a flood of impiety and looseness rush in upon us. It was surely the sense of this that determined the wisest of emperors, kings, parliaments, and church councils and synods, to frame and publish so many excellent laws and acts for the strict observation of the Lord's day, agreeable to the divine laws thereanent. It would be happy for churches and nations if these were put in execution, and all sorts of men brought to have a due regard to them. But, notwithstanding of all the laws, divine and human, for the holy observation of the Lord's day, there are many in the age wherein we live, who adventure to pour contempt upon this holy day. Some there are who dispute against the morality of the Sab- bath, and disown the standing and perpetual obligation of the fourth command. Others, though they own the obligation of the com- mand, so far as to forbear servile vv'ork, and attend public worship on the Sabbath, yet plead for carnal diversions and recreations after public worship is over. Many would incline to the Papists' way of ■celebrating the Sabbath, -wljo after mass and svsn song, (as th«y vi Preface* call It), go presently to piping and dancing, and then to the ale- house • the same way that the Israelites celebrated the feast of the golden calf, Exod. xxxii. 6. " The people ate and drank, and rose up to play." If this profane course were allowed, as of old, in times of antichristian darkness, many would then call the Sabbath a delight, and be, in some measure, reconciled to it *, but, whe-n they hear that the whole Sabbath is to be spent in religious duties and exercises, they murmur, and say, as those in Mai. i. 13. " What a weariness is it ?" It would be no grievance to many to see that old abomination Ci£ the hook of sports revived and authorised among us 5 I mean that infamous declaration for liberty of sports and recreation on the Lord*s day, published by authority in the year 1633, and appointed to be read from the pulpits ; the prelates consenting to It, and per- secuting those ministers who refused to read it. O what heinous God-provoking wickedness was it, for civil and ecclesiastic rulers to unite In promoting the profanation of the Sabbath by such me- thods I As the heavy judgements of God followed them for such avowed profanation, so those in our age have reason to fear his judge- ments, who continue to be of the same profane disposition. Oh ! is it not evident that sports and pastimes do unfit the mind for spl- litual service, and take off men's thoughts from what Is serious and solemn ? Do they not put the heart out of frame for attending on God, and for holding communion with him in holy duties and or- dinances ? This Is shewed more fully in the following treatise. Again, there are others who observe this day no better than the bea?ts do : They only rest from their ordinary labour, and spend the day in Idleness and sloth ; which is to keep the Sabbath of an ox or ass, not of a reasonable creature. To sanctify the Sabbath, is not to keep It merely as a rest from our common employments, or keep It as an Idle day j but to keep It as a holy day, a day set apart for God's glory, and for promoting our salvation. But, alas ! such is the spiritual sloth and Idleness of many poor careless souls ©n this day, they labour as little for their souls on It, as they do for their bodies -^ they sleep, loiter, lie at home, and seldom go to any worship at all •, If they go out of doors, it Is for their diversion, to take a walk, to pay a visit, or the like, but not to attend God's worship. Many, alas ! will go a dozen of miles to a market for a little gain, that will not go one mile nor a few steps to the church, to attend the gospel-market for enriching their souls. If the bell that calls them to the worship of God, did advertise them of a stage- play, or of some Idle pastime, perhaps they would be found there among the first ; but, for spiritual work, they have an aversion to it. Moreover, there are many who go to church and attend ordinan- ces this day, rather to please a natural conscience, or support their reputation in the world, than to serve God or save their souls. Or perhaps they go because It is the fashion, or the way in which they have been brought up j but, alas! leaving their hearts behind them, they present their bodies to God, and no more : And hence Preface. vli it is, that in the time of the most solemn worship tht-y have theJr ftyts either wandering after vanity, or else s1iut with drowsiness and sleep ; they find no delight in the Sabbath, taste no sweetness in ordinances, know nothing of communion with God in them ; They understand not the Psalmist's language, *' A day in God's courts is better than a thousand any where else." No, this day is to them the longest and most wearisome day of all the week 5 the religious exercises of it are irksome and burdensome to them. It may be saidof them, as of Doegthe Edomite, 1 Sam. xxi. 7. "He was that day detained before the Lord." They long to be released from the service of that day, and glad when it is over. A.Ias I the minds of many are so set upon the world, that they complain in their hearts of the length of this day, as the Israelites of uid, Amos viii. 6. *' When will the new moon be gone, that we may sell corn ; and the Sabbath, that we may set forth wheat ?" They count all those lost days that bring them in no worldly gain. Hence it was that the heathens (as Seneca tells us) counted the Jews a foolish people, because they lost a full seventh part of their lives, to-wit, by observing the Sabbath. But, ah ! it is to be lamented, that not heathens only, but also many professed Christians, count the Sabbath ft lost day : O what base ingratitude is this to God, for the invaluable privilege and blessing of the Sabbath to the souls •f men ! Lastly, There are, besides these mentioned, some prodigies of wickedness in the world, persons who prosecute their lewd and pro- fane courses with more vigour on this holy day than upon any other 5 and so make this day of holy rest the devil's working- day, and consume it wholly upon their lusts I O how daring an affront must this be to a great, a holy God, to make that a day to serve the devil, a day to improve in vice and debauchery, which the Lord hath instituted to be a day for his own worship, and for our improvement in piety and devotion I It is for remedying these woful abuses of the Sabbath that I have written the ensuing treatise j and, to make it more generally useful to the poor, I have shortened this fourth edition of it, by leaving out the Help of Frayer which was subjoined to the former, and possibly may be afterwards publii^hed by itself. I have heard of the usefulness of this treatise to some who have read it : O that God would bless it to many more^ and make it the means to preserve and promote the love and esteem of the Lord's day in the hearts of many ! As serious godliness never did, so it never will thrive nor flourish in the world, when or where the Lord's day is disregarded : Long experience confirms it, that the sin of Sabbath-breaking is a woful inlet to impiety and profaneness : They who once begin to make little difference betwixt the Lord's day and other days, will easily be brought to make little difference betwixt the Lord's name and other names, the Lord's table and other tables, the Lord's book and other books : Whereas a conscientious regard to his holy 4ay is a strong fence to religion, being a mighty awcband upon th^ Yiii Preface. iboul against the coicmiasion of sin, and tlie noglect of duty. The Lord"'s day is an unspeakable blessing to a lost world, and the sweetest day that ever dawned upon it ', it ought to be the delight of our souls, and rejoicing of our hearts. Every wise man, that knows the value of this day, will have a peculiar esteem for it above all the days of the week, and will reckon every minute of it prcciau>, and desire that none of it be mis-spent. What Christ said to his disciples concerning the loaves and fishes, he says to us con- cerning his holy day, Gather vp ike fragments: " Gather up the spare hours and minules of it, count them as precious as the gold- smith doth the small filings of his g()ld j let nothing of the Sabbath- time be lost, improve it wholly fur Gud and your souls. This treatise 1 recommend chiefly to families, because the duty ©f sanctifying the Sabbath doth nearly concern all families as such ; For all the governors of families are charged, by the fourth com- mand, to see that it be done in all their dwellings j and by the command they are made responsible for their children, scruanis, and for all that lodge tviihin their gates, that none of them be al- lowed to break the Sabbath. If any masters of families be excited by this treatise to mind their proper duty, I have ray reward j but let the glorious Author of the Sabbath alone have the praise. May all of us get grace to keep the Sabbath of our God, and chuse the thinp^s that please him, and take hold of his covenant,, that so we may be numbered among those whom he \TilI bring to his holy mountain, and make joyful in his house of prayei I Amen. Some instances of the great regard which our Ancestors and Legis' lators manifested to the Lord's Dai/, and of the Laws and Acts made in ancient times for the strict oh.servation of it, with those of this Nation and Church which still stand in force ; being so manif tesiimo7iies to the morality of the Sabbath, and the divine institutixyn of the Lord's Day, I SHALL not stand here to notice the high regard which kings, prophets, and righteous men among the Jews, had for the Sabbath, recorded in the Old Testament •, the passages being obvious to those vho are versant in the Holy Scriptures, sundry of which are brought in in the following treatise. Neither shall I stand citing the tes- timonies of learned and pious divines at home or abroad, for con- firming the doctrine of this treatise j seeing these are so many as ■would fill a volume by themselve5> I shall only mention some of those of more public authority, and which may be of greater weight with the generality of readers. The ancient Christians, who lived nearest the apostles' times, Preface^ ix still spoke of the Lord's day with the highest veneration and re- spect -, such 33 Ignatius, Justin Martyr, Tertullian, and others i who also give an account of the particular religious services per- formed by Christians on that day. It is observable, that the Chris- tians then commonly called that day among themselves, ike Jirsi day of the week, and the Lord's day, as it is denominated in the New Testament j likewise, they sometimes called it the eighth day, because it succeeded the Jewish seventh day, and came to be celebrated in the room of it, and seems to be pointed at by the^ eighth day mentioned by Ezek. xliii. 27. I grant that some of the fathers, such as Justin and Tertullian, in their apologies to the heathen emperors, called this day Sunday ; the reason whereot is plain-, they were speaking to heathens, who always called this day by that name, and so would not have known certainly what day they meant, if they had not called it Sunday j which name indeed was given it by the heathens, because of their dedicating this day to the sun, which was the chief of the planetary gods worshipped by them. But now, when that reason is ceased, and Christians speak of this day among themselves, it is not proper to give it the name of Sunday any more. With what esteem and veneration doth Ignatius, that ancient martyr, speak of this day, in his epistle to the Magnesians ! Saith he, " Let us not Jewishly sabbatize, but let us rest spiritually j and, instead of :,he old Sabbath, let every lover of Christ celebrate the LORD'S DAY, the best and most eminent of days, in which our Life arose." So strictly was this day set apart by the ancients for public de- votion, that very early the synod of Illeberis ordained, *' That if any man dwelling in a city (where churches are near at hand) should for three Lord's days keep from church, he should be suspended from communion with the church. In the fourth century, the historian Euseblus tells us, that Con- stantine the Great, the first Christian emperor, issued an edict, re- quiring the whole Roman empire to observe the LORD'S DAY, in memory of those things which were done by the common Sa- viour of all men *, and bearing, that he counted that day the best and chief of days, truly the LORD'S, and a day of salvation ; and that he ordered his array to offer up prayers to God, and required all men every where to apply themselves to religious worship j and that no work nor any thing should be allowed to hinder their pray- ers and devotions that day, Wc read also of many ancient laws made by kings In England, prohibiting all kinds of servile work, merchandise, or traffic, on the Lord's day, upon very severe penalties ; as that made by King Ina about the year 688 ; that made by King Alfred in the year 876 ^ that made by Edward his son about the year 912 ; that made by King Edgar about the year 966, which required, that the celebra- tion of the Lord's day should begin from nine o'clock on Saturday night ; Also that law made by King Canute about the year 1026j, Vol. IV. No. 25. B X Preface, to the same effect wfth th^tdf Edgar's, arid more* particularly and strictly forbidding all trade, and all meetings of people for secular affairs or converses j requiring them to abstain from hunting and every worldly employment on this day. To the same purpose might be adduced many canons of ecclesi- astical synods and councils in England, France, Germany, and other nations ; a great number whereof we find collected by Dr Francis White, bishop of Ely, in 1635. Likewise we find great zeal ma- nifested by a convocation of the Scots clergy for the Lord's day, at their meeting at Perth in the year 1180, as narrated by Archbishop Spottiswood : They ordained, that every Saturday from twelve o'clock should be set apart for preparation for the Lord's day 5 and. that all the people on Saturday «^vening, at the sound of the bell, should address themselves to hear prayers, and should abstain from worldly labours till Monday morning. But I shall pass from those more ancient laws and canons, to give a brief account of some acts of Parliament both in England and Scotland, which are now In force, for observing the Lord's day, and which all magistrates of burghs, justices of peace, and other judges, should, and might execute presently, if they were disposed to do it. In England, Piimo Car. \. cap. 1. * Forasmuch as there Is nothing * more acceptable to God than the true and sincere worship of him ' according to his holy will, and that the holy keeping of the Lord's * day Is a principal part of the true service of God, which in very ' many places of this realm hath been, and now is, profaned and ' neglected by disorderly sorts of people : It is therefore enacted, * That there shall be no more meetings, assemblies, or concourse * of people on the Lord's day, for any sport and pastimes whatso- * ever,' &c. Tertio Car. I. cap. 1. it is enacted, * That no carrier, carman, ' wainman, nor drover of cattle, shall travel on the Lord's day, * upon pain of forfeiting twenty shillings : Nor any butcher shall * be allowed to kill or sell meat,' &c. Vigesimo mm Car. II. cap. 7. it is enacted, * That all the laws ' enacted and in force concerning the observation of the Lord's * day, and repairing to the church thereon, be carefully put in exe- * cution : And that all and every person and persons whatsoever, * shall, on every Lord's day, apply themselves to the observation of * the same, by exercising themselves thereon in the duties of piety * and true religion publicly and privately j and that no tradesnan, * artificer, workman, labourer, or other person whatsoever, shall do , or exercise any worldly labour, business, or work of their ordinary ' callings upon the Lord's days, or any part thereof, (works of neces- * sity and charity only excepted) : And that every person, being of * the age of fourteen years and upwards, offending in the premises, * shall for each offence forfeit the sum of five shillings j and that *■ no person or persons whatever shall publicly cry, shew forth, or * expose to sale, any wares, merchandises, fruit, herbs, goods, or Preface. xi * chattels whatsoever, upon the Lord's day, or any part thereof, upon * pain that every person so offending shall forfeit the same goods, so * cried, shewed forth, or exposed to sale.' It is further enacted, ' That no drover, horse-courser, waggon- ' er, butcher, higler, they or any of their servants, shall travel or * come into his or their inn or lodging upon the Lord's day, or any * part thereof, upon pain that each and every such offender shall ' forfeit twenty shillings for every such offence. And if any other ' person travels on the Lord's day, and should then be robbed, the ' hundred is not to be answerable for it j and whatever the person * loses, he is barred from bringing any action for such robberies, * No waterman is to be employed to travel, except as licensed for * any extraordinary occasion. No person is allowed to serve, or ' execute, or cause to be served or executed, any writ, process, war- * rant, order, judgement, or device, except in cases of treason, felo- * ny, or breach of the peace. The impeachment of offenders is to * be within ten days, and a third part of the forfeitures is appoint-* * ed to the prosecutor,' &c. Some Acts of the Parliament of Scotland for the religiotis Observa- tion of the Lord's Day, which still stand in force* JAMES VL Pari. 6. chap. 71. It is enacted, * That there be * no markets on the Sabbath-day ; And that no gaming, playing, * passing to taverns and ale-houses, or selling of meat or drink, * or wilful remaining from the parish-kirk in time of sermon or * prayers, upon the Sabbath-day, be used, under the pain of ' twenty shillings Scots : And who refuse or are unable to pay the * said pains, shall be put and holden in the stocks, or such other * engine for public punishment, for the space of twenty-four * hours,' &c. Charles II. Pari. Act. i. IS. entitled. Act for the due ohserva-* iion of the Lord's day ; which act doth discharge, * All going of * salt-pans, mills, or kilns, under the pains of twenty pounds Scots, * to be paid by the heritors and possessors thereof: and also all * salmon-fishing, hiring of shearers, carrying of loads, keeping of * markets, or using of merchandise upon the said day, and all other * profanation thereof, under the pain of ten pounds Scots, the one * half thereof to be paid by the said fisher or shearer hired, and the * other half by the persons hiring. And if the offender be not * able to pay the said penalties, that he be exemplarily punished in * his body according to the merits of his fault.' This act is again ratified, Charl. II. Pari. 2. Sess. 3. chap. 22. Likewise it is rati- fied by K. William. Pari. 1. June 15. 1693. And also, tiiat xii Preface. |>arliam€rxt made several new laws to the said purpose, June 28. 1695. October 9. 1696, January 31. 1701. And in these acts, they * ratify, renew, and revive, all former laws against Sabbath- ■ * breaking, and strictly require and enjoin all inferior magistrates * to put the same to exact and punctual execution against all per- * sons, without exception j with certification, that any magistrate * that shall refuse, neglect, or delay, to execute the said laws, upon * application of any minister or kirk-session, or any person in their *^ name, informing and offering sufficient probation, shall be liable * toties quoties to a fine of an hundred pounds Scots by the Lords of * Session,' &c. I^ikewise our Sovereigns, upon their coming to the throne, do still emit proclamations for executing the laws against Sabbath- breaking, and other vices \ and wherein they charge all magistrates and judges to suppress and punish the profanation of the Lord's day by gaming, selling of liquors, and otherwise j and they require and command all persons whatsoever, decently and reverently to attend the worship of God on every Lord's day, on pain of their highest displeasure, and with being proceeded against with the ut- most ugour that may be by law. To these acts of parliament and proclamations, I might subjoin some acts of the General Assembly of the Church of Scotland a- gainst Sabbath-breaking, and for the belter observation of the Lord's day. Many such acts have they made since our Reformation from Popery •, I shall only mention a few of them. Ass. 1639, at Edinburgh, August 29. They made an act, en- titled, Act anent keeping of th Lord's day, in which we have these words: ' The General Assembly recommend to the several pres- ' byteries the execution of the old acts of assemblies against the ' breach of the Sabbath-day, by going of mills, salt-pans, salmon- * fishing, or any such like labour,' &c. Ass. 1646, at Edinburgh, June 18. They made an act, enti- tled, Act against loosbig of ships and barks on the Lord's day ^ which runs thus : ^ The General Assembly, understanding how much the ' Lord's day is profaned by skippers and other sea-faring men, do * therefore discharge and inhibit all skippers and sailors to begin ' any voyage on the Lord's day, or to loose any ships, barks, or * boats out of the harbour or road upon that day : And who shall ' do on the contrary thereof, shall be censured as profaners of the « Sabbath.' Ass. 1699, at Edinburgh, January 30. in their act against pro- faneness, they have these words : ' The General Assembly recom- ' mends to kirk-sessions and presbyteries, the vigorous, impartial, * and yet prudent exercise of discipline against all immorality j ' especially drunkenness and filthiness, cursing, swearing, and pro- * faning the Lord's day, which too much abound : And that they * apply to the magistrate for the execution of the good laws made * against immorality and profaneness. And seeing it is observed, * that in burghs, especially those of the greatest resort, as Edin* Preface, xiii * burgli, many sit too late in taverns, especially on tlie Saturday'*s * night, and men of business pretend they do it for the relaxation * of their minds -j through which some neglect the public worship * of the Lord's day in the forenoon, and others attend the worship * drowsily : Therefore, the General Assembly recommends it to * all ministers, where such sinful customs are, to represent to the * people, both publicly and privately, the sin and evil thereof j and * to call them to redeem that time which they have free from * business, and to employ it in converse with God, about their * soul's state, and in preparation for the Sabbath; which will yield * more delight than all sensual pleasures can do. And the General ' Assembly beseech and exhort all magistrates of burghs to be * assistant to ministers in inquiring into and reforming such abuses,' Ass. 1705, at Edinburgh, April 10. * The General Assembly, * taking into their serious consideration the great profanation of the ' Lord's day, by multitudes of people vaguing idly upon the streets * of the city of Edinburgh, pier and shore of Leith, in St Ann's- * yard, and the Q^ueen's-park, and in diverse places about Edin- * burgh y and considering the profanation of the Lord's day in ' other places, by unnecessary travelling and otherwise ; and the ' General Assembly, being deeply sensible of the great dishonour * done to the holy God, and of the open contempt of God and man, * manifested by such heaven-daring profaneness, to the expos- ' ing of the nation to the heaviest judgements -, therefore they do, ' in the fear of God, earnestly exhort all their reverend brethren * of the ministry, and other officers of the church, to contribute * their utmost endeavours in their stations, for suppressing such ' gross profanation of the Lord's day, by a vigorous and impartial, ' yet prudent exercise of the discipline of the church, and by hold- ' ing hand to the execution of the laudable laws of the nation against ' the guilty, in such a way and manner as is allowed bylaw. And, be- ' cause the concurrence and assistance of the civil government will ^ be absolutely necessary for the better curbing and restraining of this ' crying sin, the General Assembly do hereby appoint their com- ^ mission to be nominate by them, to address the Right Honourable ' the Lords of her Majesty's privy council, that their Lordships ' may be pleased to give such orders, and take such courses, for * restraining such abuses, as they in their wisdom shall judge most ' effectual.' Ass. 1708, at Edinburgh, April 27. * Forasmuch as ministers ' from divers parts of this national church do represent, that there ' is a general profanation of the Lord's day by travelling thereup- ■ on, carrying goods, driving cattle, and other abuses, to the great ' scandal of religion, and manifest breach of many good laws ; ■ therefore the General Assembly did, and hereby do, appoint each ' presbytery within this church, to nominate two or three of their ■ number, to attend the Lords Commissioners of Justiciary at their first circuit that falls to be In their bounds, and to represent to xiv Preface. ' their Lord^Iiips the profanation of the Lord's day, by the fore- * said wicked and sinful practices : And the General Assembly do * seriously recommend to the said Lords of Justiciary, to take such *- effectual courses as they in their wisdom shall think fit, to restrain * and puniih the aforesaid abuses •, which the Assembly will ac- * knowledge as a singular service done to God and his church. ' And they do, in the mean time, enjoin all the ministers of this ' church, from their pulpits, to advertise their people among whom * such practices are, of the great hazard their immortal souls are in ' by such courses,' &c. By all which we may clearly see what a high esteem our zealous and godly ancestors had of the Lord's day, and of what great importance they judged the due observation of this holy day to the interest of true religion and godliness ! And O what a pity is it, that we, who succeed them, should come so far short of them in zeal for sanctifying the Lord's day ! O that all magistrates and ministers were animated to shew a due concern for the honour of this holy day, as in former times ! A pleasant token would this be of the revival of decayed religion among us. T R E A T I SlisiMm%^ CONCERNING THE SANCTIFICATION OP THE LORD'S DAY. INTRODUCTION. G' OD, in his infinite goodness to fallen mankind, has been pleased to give us the Holy Bible, or canonical scriptures, as a perfect rule of faith and manners ; containing at large the great truths, duties, and concerns of the Christian religion. A.iJ these we have briefly comprised in three succinct com- pends, which are owned and received by all Christians ; viz. the Apostle's creed, as it is commonly called, the Lord's pray- rr^ and the Decalogue ; the first being the sum of our creden- da^ the second oi our pete?ida^ and the third oi our facjenda. The Decalogue, or Ten Commandments, which were so- lemnly delivered to the people of Israel from Blount Sinai, do contain the moral law ; being a fixed and perpetual rule of righteousness, which God hath given to be observed by all mankind, in all ages and periods, to the end of the world. This is that law which the royal psalmist so much admires and commends, and makes his chief subject in several psalms, particularly xix. and cxix. which deserves our special notice and high esteem in that respect. The moral law diflPers vastly in its nature from that of a po- sitive law, which commands or prohibits things that before were indifterent, and only become good or evil by the virtue of the command, and not otherwise : Such was that command to our first parents, concerning their eating of the tree of knowledge ; such were the ceremonial, and many of the judi- cial laws, given to the Jews : These were binding only upon particular persons, and lasted but for a time. But the moral law, contained in the Decalogue, is of universal and perpetual 16 Introduction, obligation on every rational creature, and can never be abro* gated, nor dispensed with ; seeing it is evidently founded upon, and agreeable to the dictates of the light of nature, and the principles of sound reason, naturally engraven on man's heart. This moral law God hath divided into two tables, Dent, v» 22. Inthe^;v?^ table, we have the first /o«r commandments, which immediately belong unto the honour of God, and instruct us in the duties we owe to him. In the second iMc^ we have the last six commandments, which respect the welfare of our neighbours, and teach us our duty towards them. As all God's works are very beaut itul in their order, so are the Ten Commandments, wiiich have their place and rank as- signed them, according to the dignity oi" the duties command- ed, and the heinousness of the sins forbidden. As for the first table, the order of its commands is admirable j for the first command determines the right object of our worship, viz. the eternal and only true God. The second directs to the means of worship ; viz. that they be only those of God's in- stituting, and not images, or means of our devising. The third appoints the manner of our worship, that it be with awful fear and reverence, without blaspheujing or profaning of his name. The fourth commandment specifies the right time or season to be employed in his solemn woiship, viz. one day in seven, which is the subject of the ensuing treatise, the design where- of is to promote the religious observation of the Chiistian Sab- bath, as the best mean to revive religion when it falls under decay, and to maintain it in its life and power where it is. Time is a jewel of inestimable worth, and upon the manage- ment of it depends the salvation of our immortal souls for ever; and therefore it can never be enough valued, nor too carefully improven. Time is a golden stream, continually running down by us out of one eternity into another ; and yet its worth is seldom taken notice of until it is quite past away from us. How sadly do we verify that word of Solomon I Eccl. ix. 12, " Man knoweth not his time." But of all time, Sabbath- time is the most precious, and should be redeemed with the greatest care, as that upon which our salvation depends in a peculiar manner. It is the time in which the Holy Spirit is especially at work for convincing, converting, and edifying the souls of men ; it is the time set apart by Infinite Wisdom for the happiness of the creature, and the glory of the Creator ; and therefore it is the business of every one to inquire, how this time is to be improven aright. Now, for their encouragement and assistance in this matter, 1 Concerning the Morality of the Sabbath* I? propose to insist chiefly upon two heads: 1. To evince the morality of the Sabbath, and the divine appointment of the Lord's day. 2. Give directions how to sanctify it aright. CHAP. I. Concerning the Morality of the Sabbath, and the Divine appointment of the Lord*s Day. IN order to the handling of this subject the more clearly and methodically, I shall, through the divine assistance, pro- pose and resolve several questions relative to it. Quest. I. What is the proper signification and import of the name Sabbath^ so commonly in me ainong us ? Ans. The name Sabbath is a Hebrew word, signifying rest^ the Sabbath being a day of holy rest ; and it is so called, be- cause God hath enjoined us to rest this day from our earthly work and labour, that we may solemnly call to mind his rest- ing from his works, both of creation and redemption. Publicly adore him therefore, solace your souls in his goodness, repose and rest in the arms of his mercy, and meditate upon that •* eternal rest which remains for the people of God" in the other world. This being the true import and meaning of the word Sab- bath, we still retain it, and commonly use it to signify the Lord's day, or Christian Sabbath. There are some indeed who are offended at the retaining of the name Sabbath, under the New- Testament times, pretend- ing that it is properly Jewish ; though, in the mean time, they are fond of the words priest and altar, which are much more so. But it is surely a mistake to say that the name Sabbath is Jewish, or peculiar to the Jews, and so not to be used by Christians ; for we see the Lord gives it that name in the mo- ral law, which is of perpetual use, binding Christians as much as Jews : " Remember the Sabbath-day to keep it holy." So it was not the Jews, but the great God, that gave the Sabbath its name. Nay, Christ our Saviour doth, in the New Testa- ment, call his own day by the name of Sabbath, Mat. xxiv. 20. " Pray ye that your flight be not in the winter, nor on the Sabbath-day." Now it is evident, that our Lord doth there mean the Christian Sabbath, or his own day ; for he is not only speaking to Christians, but concerning the flight of Christians, Vol. IV. No. 25. C 18 Concerning the Moraliti/ of the Sahbath, which he knew was to fall out forty years after the Jewish Sabbath was abolished, and the Lord's day come in its place. Surely he would not bid Christians pray that their flight might not fall on the Jewish Sabbath, when he both foresaw and in- tended, that then they would reckon themselves under bo obli- gation to observe the Jewish Sabbath, nor under any restraint of fleeing or travelling on that day, (which even the Jews themselves believed at that time they might lawfully do in time of imminent hazard, as appears by the decree which they made relative thereto under the Hanmonians) ; and therefore he must mean the Christian Sabbath, upon which he bids Chris- tians pray that their flight may not happen. Not that it was unlawful for them to flee or travel on that day in time of dan- ger, but because it would be a great addition to their trouble, if their flight should happen at such a time as to deprive them of the opportunity of God's worship and ordinances. It is of no weight, what is objected by some, that the Chris- tians, who lived in Judea among the Jews, could not be al- lowed by them to travel on their Sabbath, and therefore (say they) Christ bids them pray that their flight might not fall upon it. For, in the first place, The Jews not having the government thea in their hands, they had no power of restrain- ing or punishing of crimes. 2rf/y, The time which Christ speaks of was a time of war and confusion, occasioned by the Roman armies invading the land, when no notice could be taken of such cases as travelling on the Sabbath, odly^ The most superstitions were at that time put to flee and travel as well as the Christians ; which they then thought it lawful to do, as we told bi fore. 4////^, II" Christ had spoke so concern- ing the Jewish Sabbath, it had laid sonie foundation for Chris- tians to fall into mistakes concerning the obligation of the Jewish Sabbath, and other ceremonies; which, to be sure, our Lord would not have given them. And if there had been any such occasion given, the Judaizing Christians would certainly have improven it against the apostles; which yet we do not find. Lastly^ The learned Owen, Durham, Brown, and other writers on this subject, understand Christ as speaking in this place of the Christian Sabbath. But granting that the name Sabbath were indeed Jewish and improper, (as some would have it), yet I am sure it is still preferable to that of Sunday, which is truly heathenish, though commonly used by them in their liturgy, to the offence of many Christians : For it is well known that the heathen idolaters called this day Sunday, because of their dedicating it to the created Sun, which vvsis the chief of their planetary gods Concerning (he Morality of the Sabbath* 19 that they ordinarily worshipped, as may be gathered also from 2 Kings xxiii. 5. Ezek. viii. 16. And lience, some of the ancient heathens {o( whom Tertulhan speaks), fapcied that the Sun was the God of the Christians, because they celebrat- ed the first day of the week. I know it is objected, that some of the primitive apologists for Christianity, as Justin Martyr, and Tertuilian, in their writings, call the Lord's day Sunday. But the reason of their so doing is plain ; tliey were writing to heathens, to whom the doctrines of Christianity and institution of the Lord's day were things new and strange, and who would not have known what day they meant, if they had spoken of the Lord's day ; and therefore they call it by the name they gave it, Sunday : For wlien we treat with others, we must express things by the names that are common and current among them, unless we intend to be barbarians to them. But the primitive Christians did not use to call it Sunday among themselves, but, comnionly, the Lord's day, not the ►Sabbath ; partly to distinguish it from the Jewish Sabbath that was so lately abolished, and partly to wean the Jewish con- verts the more effectually from Judaism. But the true reason why some in this age seem to be offended at the word Sabbath, as being applied to the Lord's day, is, because they cannot al- low of any thing that would infer an obligation upon them to keep such a strict holy rest upon the Christian Sabbath as the Jews did upon their Sabbath ; but 1 will have occasion to speak of this afterwards. I need not stand long here, to shew the different significa- tions of the word Sabbath among the Jews ; only, in a word, beside the seventh day of each week, or weekly Sabbath, (which is the most ordinary acceptation of the word in Scrip- ture), it is put also sometimes to signify a whole week, be- cause every week had a Sabbath included in it. Lev. xiii. 1 5. " Seven Sabbaths shall be complete," z. e. weeks. The Pha- risee saith, Luke xviii. 12. "I fast twice a-week;" orig. 7ieusteuo dis tou SabhcUou, Likewise the word Sabbath is sometimes put to signify seven years. Lev. xxv. 8. '* Thou shalt number unto thee seven Sabbaths of years," i, e, (as it is there explained), seven times seven years. Seven years, was called among the Jews a Sabbath of years, because their laud rested from culture or husbandry every seventh year, in answer to the church's resting every seventh day. Hence it is said, Lev. xxv. 4. " The seventh year shall be a Sabbath of rest unto the land." Besides this, they had their great sab- batical year, or jubilee, which was every fiftieth year : For, C2 to Concerning the Morality of the Sabbaf/u according to Lev. xxv. 9. they were to reckon seven Sabbaths of years, or seven times seven 3'ears, which is forty-nine, and then to observe their jubilee, or sabbatical year. Lastly^ The other sacred feasts which the Jews kept monthly or annually, are also called Sabbaths, in regard of their resting from labour on these days, as on the weekly Sabbath. Hence, Lev. xxiii. 2 k the first day of the seventh month, which was their " feast of trumpets," is called a Sabbath : But the weekly Sabbath is commonly called in Scripture, by way of erainency, the Sab^ hath ; to distinguish it from all other Sabbaths, and give it the preference to all the other feasts of the Jews. Quest. II. For what ends hath God appointed a weekly Sabbath ? Ans. 1. God hath appointed it for manifesting of his own glory, and particularly for displaying his sovereign power and authority over all his creatures. It must certainly be a high acknowledgement of God's universal dominion and supremacy, to have all the world every week, in one day, lay aside their own business, that they may jointly worship him in a public and solemn manner. 2. He appointed the Sabbath for the benefit of his crea» tures, and particularly in compassion to fallen man ; for he saw man's heart would be so glued to the world, so drenched in sensuality, that, were he left to himself, he would not allow one day in a month, nay, in a year, for divine worship ; but would have drudged himself, his servants and beasts, even to death, in pursuit of worldly things, without minding any thing that is better. "Wherefore a merciful God hath strictly com- manded man to rest one day every week, from all worldly con- cerns, that thereby he might, in a manner, be laid under a necessity to mind his soul, and the things of another world ; and, in the mean time, the poor toiled beasts, as well as men's bodies, might have some rest and ease, for their preservation and support. But more particularly, the Sabbath is designed for our soul's eternal welfare ; in regard, 1. The Sabbath tends highly to our instruction, and to the keeping up the lively impressions of the truths of Christianity in our memories. The Sabbath recurring every week, doth still of new lay before cs a compendious view of these essen- tial doctrines : The creaiwn of the worl(J, man-sfall^ Christ's incarnation and satisfaction^ his deaths resurrection^ and vic- tory y for completing our redimption : Besides that glorious a?id eternal rest above ^ provided for the people of God, Concerning the Morality of the Sabbath, 21 2. It tends to promote holiness, spirituality, and heavenly- mindedness, in us ; and that two ways. 1. 13y calling us off from temporal to spiritual employment. Sensual objects through the week are ready to alienate our ailections irom God, and wear spiritual things out of our minds j for recalling whereof, the Sabbath seasonably returns, and presents ami en- tertains us with divine objects, 3. By affording us a lively emblem of heaven, and the con- versation of the glorified saints, in celebrating that eternal Sab- bath above : For, as in heaven there is no buying, selling, nor any worldly business, but a continual speaking of God, enjoy- ing communion with him, adoring and praising him for ever, without any mixture of other affairs ; so the Lord will have an emblem or representation hereof, as near as may be, given weekly to his people on earth, by the Sabbath, wherein they must lay aside all worldly things, and be wholly employed in the service of God, and work of heaven : And this is in order both to keep them in mind of, and make them meet for, that inheritance of the saints in light. Quest. Ill, What is to be understood by the morality of the Sabbath, or fourth commandment, so frequently spoke of? J7is* When we call the Sabbath, or fourth commandment, moral, we mean that it is one of God's moral precepts, or a part of the moral lawy i.e. the perpetual and unalterable rule given us by God, for regulating our life and manners: Also, by call- ing it jjioraly we distinguish it from the cereiUGnial law, which was binding for a time only, and abrogated by Christ's com- ing. The fourth commandment, enjoining the observation of the Sabbath, is not ceremonial, but moral ; that is, it is not temporary, but of standing and perpetual obligation, and which binds all men, in all ages, to the end of the world. But, that we may have a more distinct apprehension of the morality of the Sabbath, we must distinguish betwixt things that are naturally moral, and things positively moral. Moral natural is, when the thing required is so founded upon, and authorised by, the law of nature and light reason, that it is lit and necessary to be done, though there had been no express command for it j such as worshipping God, obe) ing parents, abstaining from murder, &c. Moral positive is something en- joined us, which, though it be agjeeable to the law of nature, yet carries not such a natural evidence in it as to oblige us, without a divine revelation and express command ; but, being once revealed and commanded, it is perpetually binding, as well as that which is moral natural. Now, the fourth com- mand is commonly called moral positive, though indeed there 22 Cmicerning the Morality of the Sabbath* are several things in it which are of natural equity, and au- thorised by the law of nature and sound reason ; such as, 1. That tliere be a due part of our time stated and conse- crated for the solemn worship and service of God, and parti- cularly in public assemblies. 2. That this stated time or day should be universal, and the same through all, that one man's business interfere not with another's devotions. 3. That this day should recur in a due frequency, that it neither be so rare as to hinder our soul's good, or indispose us for the duties of it j nor so frequent, as to deprive us of op- portunity for our necessary secular employments. 4. That the holy duties of this day be not marred or inter- rupted by worldly employments or diversions ; in regard they tend naturally to draw off the mind from God and divine ob- jects. These four things, included in the fourth commandment, 1 reckon to be of natural equity, or moral natural. There are other things in it, which are of positive institu- tion, i. e, binding only by a positive law, and express revela- tion. Of these again there is something, 1. That is positive moral, i.e. of perpetual and unalterable obligation ; viz. that the foresaid stated time for God's so- lemn worship should be the seventh part of our time, or one day in seven. This, by God's law, is become perpetually mo- ral and unalterable ; but, if God had not revealed it to us, the law or light of nature could not have determined us to it, nor rendered any solid reason why the seventh rather than the fifth, sixth, or eighth part of our time, should have been so conse- crated to God. Eut the Author of nature, who best knows what proportion of time suits best both to men's bodies and spirits, and how oft it should recur, so as to answer best the exigencies both of our present and future life, hath wisely de- termined it to be a seventh part, or one day in seven. And can any man say but it is a most rational and fair determina- tion ? Had he dealt with us strictly, he might have taken the six days, and left us but one. But since he hath taken but one, and allowed us six, we ought to acknowledge that the Lord hath dealt graciously and liberally with us. Nay, had it been referred to ourselves, could we have given less time than this to God, from whom we have all our time, nay, our very being, and all the good things we enjoy ? But, 2f//y, There is in the fourth commandment something that is positive ceremonial, or mutable, viz. the observation of the last day of the seven for the Sabbath. This indeed was enjoined at first, though not directly and principally, as any-. Concerning the Morality of the Sahhath, 23 wise essential to the command for the Sabbath ; but only in a secondary way, as a circumstance of the command, which was to be altered when God pleased. It belonged not to the sub- stance of this command, or the great design of the law, iu what end of the week the Sabbath should be, whether the first or last of the seven days should be consecrated for it ; since the scope of the fourth command is only, to bind us to consecrate the seventh part of our time, or one day in seven, to the Lord. This is the morality of the command, and what is of sacred and perpetual obligation in it. For, observe how the command runs, " Remember the Sabbath-day to keep it holy : — Six days shalt thou labour, and do all thy work ; but the seventh day is the Sabbath of th« Lord." He saith not, *' Remember the seventh day," to keep it holy; but, "Remember the Sab- bath-day," or ** holy rest," whatever day it shall be appoint- ed on. Take the six days for your labour, and let God have a seventh every week for his solemn worship j this is the de- sign of the law : For when it is said, " The seventh is the Sabbath of the Lord," it is not precisely meant of the seventh in the order, but the seventh in number ; not the seventh day after the creation, but the day following the six days allowed men to labour; that day is the Lord's, whatever day in the week it fall on. And though it be told in the end, that " God rested the seventh day," which indeed seems to be the seventh from the creation ; yet it is said, " He blessed the Sabbath- day," not the seventh day. So that it is plain, that, both in the beginninjr and end of the command, the Lord puts a re- markable difference betwixt the Sabbath, or day of holy rest, and the seventh day of the week, the day of his own rest ; implying, that the scope of the command is to bind us to sanc- tify one day in seven, whatever seventh the Lord pleases to chuse, whether it be the first or last day of the week ; and that the observation of the seventh day from the creation, is to be distinguished from the standing law of the Sabbath. For, " Remember the Sabbath-day to keep it holy," is the fourth command, and would have bound us, though it had stopt there, and said no more. Though yet I grant, that the observation of the seventh or last day of the week for the Sab- bath, is so enjoined by the fourth command, that none could have altered it from that day to another, but he that is Lord of the Sabbath. Thus you see in what sense the fourth command is moral, and of unalterable obligation ; and how it perpetually binds all Christians, as well as Jews, to sanctify one day in seven for a weekly Sabbath unto the Lord. And now the day being 24 Concerning the Morality of the Sabbath, changed by divine authority, from the last to the first day of the week, (oF which afterwards), the substance, scope, or mo- rality of the fourth command is nowise infringed ; and it stiil retains its authority and obligatory force as much as ever, binding Christians to sanctify the lirst day of the week, as much as it did the Jews to sanctify the last : Even as a law, commanding the keeping of an anniversary day for the sove- reign's birtli, doth equally apply itself to the birth-day of each succeeding prince. Quest, IV. How may the morality of the Sabbath, or the perpetual oblig;itiou of the fourth command, be demonstrated against those who deny it ? Ans. There are many reasf)ns which prove that the fourth command is moral, binding us by a sacred and perpetual law, to keep holy one day in seven, to the end of the world ; such as, I. If the law for the Sabbath was given to man, and bind- ing upon him in a state of innocency, before there was any ceremony or type of Christ instituted, (for then man did not need a Redeemer, nor any rite or type relative to him) ; then consequently this command was not ceremonial, nor abolished by Christ's coming, but is of moral and perpetual obligation : But the former is true, and therefore the latter. The conse- quence of the first proposition is certain, for the reasons men- tioned ; and also from this, that the Sabbath was appointed to Adam upon a moral ground, which obliges all his posterity ; viz. that he might have freedom and opportunity for the so- lemn worship of God, without any diversion from worldly things. For Adam, in his best estate, being but a finite crea- ture, could not be intensely taken up with spiritual and tem- poral things both at once ; his ordinary employment of dressing the garden, would in some measure have diverted his mind, that he could not wholly give himself to devotion, and the so- lemn worship of his Maker: Wherefore God saw it fit he should have a day set apart, wherein he might have an unin- terrupted freedom from it. Now, if Adam needed a Sabbath, for the grounds above mentioned, much more do we need one, who are not. cnly finite creatures, but corrupt also ; and have 50 little grace and strength for spiritual employment, and so many corruptions, temptations, and allurements to draw our hearts from God through the week, which he had not. Philip Limborch, and other Anti- Sabbatarians, have no way to answer this argument, but by denying such an early insti- tution of the Sabbath, and asserting, that it was not appoint- ed till Moses's time, when the ceremonies were instituted. But the contrary is evident from several texts. Concerning the Morality of ihc Sabbath » 25 1. From Gen. ii, 3. where we are told, before man*s fall, or any word of it, that " God blessed the seventh day, and sanctified it, because that in it he had rested from all his work." Now, the scripture-notion of sanctifying any thing is, to se- parate and set it apart from common to sacred uses and pur- poses. And so it is plain from this text, that God, from the beginning of the world, did sanctify and set apart one day ia seven, to be observed by all mankind as a day of sacred rest, a day solemnly consecrated to his worship and service. And to lay a tie on us to observe it, we have God's example, of resting this day from all his work, set before our eyes. And seeing God, from the beginning of the world, had a cliurch iu it, who would certainly join together in performing public worship and service to him, they behoved to liave set times for it, and consequently a Sabbath. And what day so fit for that purpose, as the day which God hat!) sanctified for sacred rest? That this was the ancient practice, maybe inferred fiom Gen. iv. 3. 4. where we lead of Cain and Abel their bring- ing offerings to the Lord, which was an instance of public worship. And, ver. 3. it is said, Jn process of time, they brought offerings, &c. Now, these words, in process of time ^ may be as well rendered from the Hebrew, at the end of dai/s, and so it is in the margin of Bibles. Now, by the end of days, must be mt ant the period of working days, which we call a week ; and so it was on the seventh day, when solemn wor- ship was (according to divine institution) to be performed, that men brought their offerings to the Lord. 'That God's rest on this day was exemplary to mankind, appears from his taking six several days to perform his works of creation, and the distinct recording of eacii day's work, and his lesting upon the seventh day. Certainly it had been as easy for an Al- mighty power to have made the woild in one day as in six. He that said, " Let there be light, let there be a firmament," and it was so, might, if he had pleased, as soon have said, Let there he a uorld^ and it had Idi en so. And why did he not ? Surely for our instruction and imitation, that we in like manner should sanctify every seventh dyy of our time after six days labour. And this is given as the reason of the fourth command, " Kemember the Sabbath-day to keep it holy ;— for in six days God made heaven and earth," &c. The Anti-sabbatarians are much gravelled with the forecit- ed text. Gen, ii. 3, And, to evite the force of it, contrary to all reason, they would allege that the blessing and sanctify- ing of the seventh day did not commence immediately from the creation, but only in the days of Moses, when the command Vol. IV. No, 25. D 2G Cmcerm'ng the Morality of the Sabbath, was given for the Sabbath, Exod. xx. and that, Moses only relates this in Gen. ii. by way of anticipation. But this opi- nion is contrary both to the text and context ; for it is evident to every man that seriously reads them, that Moses relates the sanctification of the Sabbath, as a thing done by the Lord immediately on the back of the creation, and nowise as a thing done or to be done by him two thousand years thereafter: For, as soon as he had said that God ended his work, and rested on the seventh day, he adds immediately in words of the same tense, " That God blessed the Sabbath-day, and sanctified it." And, if we compare this place with Exod. xx, 11. " For in six days the Lord made heaven and earth, the sea, and ail that in them is, and rested the seventh day ; wherefore the .Lord blessed the Sabbath-day, and hallowed it ;'* it is manifest, that there he brings in God's blessing and sanc- tifying of the Sabbath, not as an action then first done, but as that which God hath done long before, upon the creation of the world. 2. That this was done from the beginning, is further con- firmed from Exod. xvi. 16, 22, 23. from whence commenta- tors justly observe. That the sanctification of the Sabbath was a thing notour to the Israelites, before it was enjoined them by Moses ; otherwise there would be a strange abrnpt- ness in the introducing of that matter. For, before ever there was any mention of the Sabbath, we find, ver. 22. that the Israelites of their own accord gathered two days provision of manna on the sixth day of the week, reckoning that the ga- thering of manna was a servile work, not proper on the Sab- bath. But the rulers taking notice of this practice, as done not only without, but in appearance contrary to, the orders given them, they bring the matter to Moses, that they might know his thought of it. Whence it appears, that the rulers doubted if the people had done right, seeing Moses had com- manded that every man should '^ gather it according to his eating, and lay up none till the next day," ver. 16, 19. and so they might apprehend, that by virtue of this order they might lawfully gather it on the Sabbath also. But not being able to reconcile the seeming clashing of these tivo commands, of gathering manna every day, and resting on the seventh day, they come to Moses in a solemn manner, for direction in this straitening case. Accordingly, ver. 23. Moses gives them a resolution, and approves what the people had done, as agree- uble to God's ancient law concerning the Sabbath, Gen. ii. which now was to be renewed and confirmed : *' To-morrow is the rest of the holy Sabbath unto the Lord." He saith notg Concerning the Morality of the Sahhath, 27 to-morrow shall be the rest, but, to-morrow is the rest ; speak- ing of it as a thing well known to them. Now, if Moses had given them any previous direction about the keeping of the Sabbath, and gathering a double provision of manna, what was the need of all the rulers coming so solemnly to Moses about this case ? For it is said, ver. 22. ** That all the rulers of the congregation came and told Moses." From all which it is clear, that the law for the Sabbath was extant, and the observation of it in use, before either the promulgation of the moral law at 3Iount Sinai, or the giving of the ceremonial la.w, which was some time afterwards. 3, The first words of the fourth command, ** Remember to keep holy the Sabbath-day,'* plainly insinuate the renovation of an old command, and not the enacting of a new one. It is highly probable, that the observation of this ancient law had been greatly neglected for many years before, while the Is- raelites were in bondage in Egypt, and obliged to sore labour every day by their task-masters, and so not suffered to keep the Sabbath as before. Hereby, no doubt, the impressions of the duty of keeping it, might be much worn off the minds of many j though the memory of the Sabbath was not quite lost, as appears from the people's gathering double manna on the sixth day of the week, without direction. But, that they might guard against neglecting or forgetting the law for the Sabbath in time coming, the Lord renews the command with a solemn memento^ " Remember to keep holy the Sabbath-day." 4. Though Moses makes no express mention of the patri- archs observing of the Sabbath, it is no wonder, in regard he writes the history of some thousands of years after the creation, in very small bounds; wherein many things relating to thechurch in that period must certainly be omitted ; for the account which Moses gives of those early times, is only designed for an in- troduction to his history of the deliverance, erection, and polity of the nation of the Jews, God's peculiar people, and the only visible church he then had upon the earth. Ne- vertheless, we have no reason to call in question the patri- arch's observation of the Sabbath from the beginning of the world ; but good ground to believe they did it, if we consider the eminent piety of some of them, together w^ith their long lives, by reason whereof it was very easy to hand down the institution of the Sabbath, with others of God's revelations, from Adam to Abraham's days. For Adam's life reached to Methusalem's time ; Methusalem's life reached to Shem's time ; and Shem's life reached to Abraham. And, being religious men, they would not fail to teach and recommend God's statutes to one D2 28 Concerning the Morality of the Sabbath, another. And for Abraham, the father of the faithful, we read expressly of his comiiiandlng his children to keep these statutes, Geii. xviii. 19. an«l, without doubt, he enjoined the keeping of the Sabbath among the rest. And, though it be not men- tioned in so many words, that is no argument against the thing ; for we read not of the church's observing of the Sabbath all the time of the Judges, which was near five hundred year?, yet there is no ground to question but they kept it all that time. Several things might be added, which make it highly pro- bable, that the institution of the Sabbath was handed down by tradition from Adam to his posterity, through all the world. What reason else can be given of Noah's observing the revo- lution of seven days while in the ark ? Gen. viii. 10, 12. where we see him once and again waiting the fall of the wa- ters by sevens. He still did let the seventh day, or Sabbath, be over, bt fore he sent out the next messenger ; wisely reckon- ing, that upon his suitable observation of the Lord's Sabbath, he might look for the more agreeable news to be brought him. What reason else can be given for the heathens dividing of their time into weeks, and their weeks into seven days, and their constant holding the septenary number as sacred ? Yea, (as Clemens Alexundrinus tells us) the seventh day of the week was still held sacred by the Greeks. All this certainly was conveyed to them by tradition from Adam and Noah, their forefathers ; and not learned, to be sure, from the Jews, against whose customs and religion they had such rooted prejudices. II. A second argument for the morality of the fourth com- mand, may be drawn from the situation of it. We find this command placed in the midst of the Decalogue, or those mo- ral precepts which God hath delivered to the world, as a per- petual rule of their lives. And is it any way probable, that God would place a ceremonial law, or temporary precept, in the very midst of them ? As it is certain that the moral pre- cepts Irave the preference to the ceremonial in many things ; so it is as sure, that the fourth comniand, or the sacred obser- vation of one day in seven, hath an equal share with the other nine, in all the dignity and privileges of the moral law. For, In the 1.^ place. This fourth command, as wtU as the rest, ivas spoke immediately by the voice of God, in the hearing of all the people; whereas the other laws, ceremonial or judicial, were only given unto Moses, and by him declared mito the people. 2. This command, as well as the rest of the Decalogue, was Written by the finger of God ; nay, twice written by him on Concerning the Morah'tt^ of the Suhbatk, 29 tables of stone. Whereby the Lord intended to teach us its fixed continuance and lasting obligation j and that by his Spi- rit he would have this law written in the fleshly tables of his people's hearts, never to be obliterated. But this was not done with the ceremonial laws, which were only delivered ver- bally to Moses, and written by him from God's mouth. 3. This command was put and pi'eserved with the rest of the moral law in the ark ; whereas, the law of ceremonial or- dinances was placed in a book without on the side of the ark, and which might be separated from the ark. The moral pre- cepts were laid up within the ark of the covenant, as a sign of their excellency and perpetuity, and of their being inseparable from Christ and his covenant, (of whom the ark was a famous type) ; therefore saith Christ, Psal. xl. 8. ♦' Thy law is within my heart." But the ceremonial precepts being without the ark of the covenant, was a token they were separable from it, and to be abolished by Jesus Christ, when the appointed time should come. And, if the law of the Sabbath had been of this nature, to be sure it had been placed on the side of the ark, with the other cereujonial laws, and not lodged within it, to- gether with the moral precepts, which were perpetual and un- alterable. Moreover, jf situation in the Decalogue, among the moral precepts, which were laid up in the ark, be a good argument for the morality of the second command, against the Papists, as it is iraproven against them by Protestant divines, there can be no reason why the same argument should not be fully as conclusive for the fourth command against the Auti- sabbatariaus. III. A third argument for the morality of the fourth com- mand, may be this : The reasons and grounds of this command are, in their nature, moral and perpetual, and as forcible upon Christians as Jews ; consequently the command itself must be moral also. The reasons included in the fourth command are various. 1. One reason, enfarcing the sanctification of the Sabbath, is taken from the propriety of the day, " The seventh day is the Sabbath of the Lord thy God j" it is the Lord's day, and the *' holy of the Lord," Isa. Iviii. 13. the day which the Lord hath reseived for himself and his use, and therefore must be entirely dedicated to him ; no man may incroach upon this consecrated time, without the guilt of sacrilege. And doth not this reason bind us as much as the Jews ? Have we any power to alienate from God what is his property, more tlun they had ? ^. Another rcasofl is taken from the ewine Appoinime^it of the Lord's Day, work of creation ; we could have Lad no comfort in this wlth- oat the other ; ibr the whole creation groaned under the bur- den of sin, and, by reason thereof, all the creatures were at enmity with us. Without redemption, what pleasure can we take in our creation, since by it we are made capable only of everlasting misery and destruction ? Alas ! there are no com- forts in being creatures, il' we be not made new creatures 5 and there is no doinii, of that, but by this new and glorious method. 3. In regard the second creation was a work of far greater difficulty and expense than the first. The first was finished by the word of his mouth, but the second could not be per- fected but by the blood and death ot" his dear Son. The first was finished in six days 5 but it cost the Son of God above thirty-three years painful travail and suffering in the world, to effectuate the second. In the first there was no opposition 5 for, since the world was made out oP nothing, there was no- thiui; to make resistance to the Creator. Eut in the second creation, or redemption of the world, there was a formidable opposition made by justice, men, and devils. It was wonder- ful for the glorious fabric of heaven and eartli to be made out of nothing ; but much more for the Maker of all things to be made of a woman, Jesus Christ to be born of his own creature. In the first creation God made us like himself ; but here the Lioixl makes himself like us. Tlie glorious Creator is made a creature, yea, made sin, made a curse, to save man, his sinful ereature, from the curse. We may indeed say, '^ We are fearfully and wonderfully made ;" but much more are we fear- fully and wonderfully redeemed. Creation was the work of God's fingers, Psai. viii. 3. but redemption the work of his arm, Luke i. 51. W^e use the strength of the arm, to effec- tuate what the fingers cannot do. So that we see it is a far greater work and mir.icle to bring us back from hell, than to bring us from nothing ; to make us saints, than to make us men and women. W^ell then, if God's resting from his work of creation on the seventh day, determined mankind to keep this day for a Sabbath in a thankful remembrance thereof, much more should God incarnate's raising a new world at a far greater charge, and resting from his labour of love on the first day of the week, determine us to observe that €lay for a Sabbath, in an adoring remembrance of his infinite glory and goodness displayed in this stupendous work. 4. The Lord himself delights and rejoices much more in the new creation than in the old, his glory being more conspi- cuous by the one than by the other ; and that which is esteem- ed and preferred by him, ought to be so by us. The Lord Concerning the Divine Appointment of the Loi^d^s Day, 41 indeed took pleasure in the review of his works in the first creation, when he at first rested from the same : But these being afterwards all corrupted and deformed bj sin, his com- placency therein was exceedingly diminished. Hence, Gen. vi. it is said, " It repented him he had made man :" Wherefore it was proper and necessary to transfer the Sabbath to the day of the world's new creation or restoration, effected and com- pleted by the resurrection of Jesus Christ, the world's Redeem- er, in which day the Lord rested from these his more glorious works, delighting himself in the review thereof with an everlasU ing complacency. Lastly, To confirm what is said, let it be observed, that God so far preferred the work of redemption to that of creation, that he changed the beginning of the year (as Dr Light foot remarks on Exod. xiii.) from the time of the world's creation, to the time of the passover, and the Israelites' deliverance from Egypt by Moses, as beujg an eminent type of our redemption from sin and hell by Jesus Christ, We have reason to believe, that, from the creation of the world, the year began in Sep- tember, at the time of the autumnal Equinox ; for we find the fruits were on the trees at the creation, Gen. i, VI, But when God instituted the first passover, which immediately ushered in the Israelites' deliverance from Egypt, which was in March, at the vernal Equinox ; he changed the beginning of the year, and ordered it to commence from that time, Exod. xii. ^. " This month shall be unto you the beginning of months, it shall be the first month of the year to you." Now, if the beginning of the year was changed upon the account of the type, a day might well be changed upon the account of the antitype. If the month of the figurative redemption was so remarkable, that the month of the world's creation must give place to it ; then surely the substance itself, when it appeared, might well be the cause of the change of a day, and the seventh day of the creation give place to the first day of the finishing of our redemption. II. Since there was a necessity of changing the Sabbath from the seventh day of the week, as is already proven, it «;ould be into no other day so fitly as the first day of the week, on several accounts. 1. Because of its answering the intent of the command bet- ter than another day : For if the Sabbath had been changed into the second, third, fourth, or any other day of the week than the first, the morality of the fourth command had been infringed : For so God would not have had one day, and man six working days together of one and the same week ; as the Vol, TV, No. !^5. F 4:i Of the Divine tnstitutmi command requires. But now it holds in a constant courseo God hath his one day, and we our six together in one and thfc same week ; as it was from the beginning. And, by this wise alteration, there was never a week without a Sabbath, and never a week had two Sabbaths. For as the week ended with the Jews' Sabbath, so the next week began with the Christian Sabbath ; which could not have been, if any other seventh day had been chosen. 2. Since there behoved to be a change, it was very agree- able to reason to begin the week with God, and that our Crea- tor and benefactor should be first served, and have his portion of the week assigned to him in the first place, that his wor- ship might have the preference to our labour ; and also, that our consecrating the first fruits of the week to God, might in a manner sanctify the whole, obtain his blessing on the week's Jabour, and make all our works therein the more acceptable to him. 3. The first day of the week is the fittest for keeping up the memory both of the first and second creation of the world. For it being a day of rest always succeeding our six days' la- bour, puts us in mind of God's finishing the works of creation in six days space, and resting the seventh. And especially, it being the first day of the week serves to mind us of the beginning of the world, and of its first creation ; seeing it was on this day that God began his glorious work, saying, " liCt there be light." But in a special manner, this day serves to perpetuate the memorial of this greater blessing of the world's new creation or redemption by Jesus Christ ; since on it he finished this work by his resurrection. It was on this day that not only that temporal and perishing light did first shine at the first creation j but also that eternal and heavenly light brake out in a meridian splendour, the Sun of righteous- ness arose from a dark grave, and shined on a dark world, and brought light, life, peace, healing, and all mercies under his wings. 4. It is the fittest day for celebrating the honour and me- mory of all the persons of the glorious Trinity ; for though Jesus Christ, the second person of the Trinity, be honoured by this day in a peculiar manner, upon account of his glorious rest this day from the work of redemption ; yet the Father and Holy Ghost are this day remarkably honoured also. The Father did not only begin this day to create, but he was the glorious contriver of our h^ippiness, and sent his Son to carry on rhat blessed work of our redemption, which was this day happily completed. Also the Holy Cihost is honoured by ob> iof the Lord^s Dai/, 43 serving this day, since he gloriously descended at Pentecost oa this day, for fitting and furnishing the apostles for the work of the gospel ; and he is the blessed applier of the redemption finished this day by Jesus Christ, and is in a more special man- ner at work this day, in making saving application of it mito elect souls, by the preaching of the gospel. III. The Sabbath is changed to the first day of the week, because it is the most honourable and glorious day to Christ and his church, that ever dawned upon the world : The most honourable day to our Redeemer, and the most joyful to the redeemed ; and therefore ought to be kept in perpetual re- membrance. Hence, by the Spirit of God, and ever since Christ's re- surrection upon this day, it is called the Lord's day, it being the most glorious day ever he had. It was in an eminent man- ner his birth-day, for in it he was born from the dead ; in it God solemnly owned him to be his only-begotten Son ; hence that word in Psal. ii. '' Thou art my Son, this day I have begotten thee," is applied to the day of his resurrection, Acts xiii. 13. ^* He was this day decitired to be the Son of God with power,'' Rom. i. 4. For at his rising he made the earth to shake, the graves to open, the stones to roll away, the dead to rise and appear, the soldiers to tremble and flee, and both saints and angels to come and attend him. And was not this a triumphant day to him ? Tea, on this day he con- quered the grave, death, and hell, and shewed himself to be the Captain of our salvation, triumphing over his and our ene- mies. His birth and death did shew him to be truly man, but his resurrection did manifest him to be truly God, and the great Redeemer of the world. Hereby he gave full proof, that he had completely finished the work of our redemption, paid the elect's debt, satisfied divine justice, cancelled our bond, and obtained an ample discharge, since he, as our great Cautioner, was now let out of prison. Was not this then a joyful day, a day to be had in everlasting remembrance ? The day our Jonas came safe out of the whale's belly ; the day our Samson carried away the gates of Gaza. Now it was that death lost its sting ; now the grave and hell lost their pur- chase ; now the serpent's head was bruised ; now were they all swallowed up in victory ; now it was that our gloriou.' Re- deemer rested from all the works of suffering and redemption, ^nd rejoiced in the review thereof, with infinite complacency. And ought not we, who are so much concerned, chearfully to rest this day with Christ, in a thankful remembrance of all he Lath done ? F2 44 Of the divine Institwtion IV. This day was prophesied of long before, Psal. cxviij. 24. " This is the day which the Lord hath made, we will rejoice and be glad in it." The current of expositors under- stand this day of our Christian Sabbath, and of Christ's resur- rection thereon ; for here plainly there is a prophecy of Christ, and of a remarkable day whereat the world should wonder, and the church rejoice. '^ This is the day which the Lord hath made," i» e, of which God is author. He made it, not by creation only, as he made all days ; but by consecration, de- signing and appointing it for a peculiar end, even for that strange and wonderful work of Christ's resurrection from the grave, when he obtained his glorious victory, and our gracious deliverance from hell and destruction. Again, he made it, i. e, (as the word from the original may be rendered), exalted it. This is the day which the Lord hath honoured and exalted above its fellows, above the seventh, or any other day of the week, because of the incomparable work of this day. That the day prophesied of in that place, is some remarkable da)* of the Messiah, is very clear, if we consider the context, and the two preceding verses of this psalm ; by which it plainly ap- pears, that the day there spoken of is the day wherein '"• the stone rejected by the builders," (z*. e. Christ, who was rejected by the elders, scribes, and Pharisees, the pretended builders), became " the Head of the corner." ISow, what day was this, but his " resurrection-day ?" in which God, by raising him from the dead, gloriously exalted him above all his enemies, rolled away his leproach, made bim •* Head of the corner,", and Head of the church, by openly declaring him to be his ** Son with power ;" and that to the terror and confu- sion of all his enemies, and the joy and gladness of all his friends. And to put it beyond doubt that this is the meaning of the place, see it particularly applied by Peter, before the Jewish Sanhedrim, Acts iv. U, 12. *' Be it known to you, that this Jesus Christ, whom ye crucified, God hath raised from the dead." And therefore he subjoins, verse 1^. " This is the stone which was set at nought of you builders, which is become the head of the corner." Now, this being such a me- morable day, the psalmist's direction is, that all Christians should rejoice and be glad in it ; which indeed is a most pro- per'duty on our Christian Sabbath. Again, we have another prophecy concerning this day, ia Isa. xi. 10. " And in that day there shall be a root of Jesse, which shall stand for an ensign of the people ; to it shall the Gentiles seek, and his rest shall be glorious." JVow, what was that special day, wherein Christ was raised and exalte^ of the Lara's Day, 45 for an ensign, to invite and engage the nations to flee to him as their lledeemer ? Was it not his resmrection day, on which he was declared to the world to be " the Son of" God with power?" Horn. i. 4. This is the day, then, on which his rest was glorious. For, as God the Father's " rest from the work of creation was glorious," and had great glory and honour put on it, by the world's keeping a Sabbath for about tour thou- sand years thereupon ; so God the Son's " rest troni the work of redemption" was to have great glory and honour put upon it, by the Christian world's observing a weekly Sabbath on it, to the end of time. And was it not a glorious rest which the Son of God had on the first day of the week, from his great and stupendous work, when he had laid the foundations of the new heavens and new earth, and had given the finishing stroke to the new creation ; when all " the stars sang together, aud all the sons of God shouted for joy ?" It was on this day the Son rested from his works, <' and was refreshed j" as it is said of God, Exod xxxi. 17. with respect to his resting from the works of the first creation. Now, as God's rest from his works on the se- venth day, and his being refreshed therein, was a sufficient indication of the precise day of rest which he would have ob- served by the world under the old dispensation of the covenant, so the rest of our Lord Jesus Christ from his works on the first day of the week, and his being refreshed thereiu, is a suf- ficient indication of the precise day of rest which he would have observed under the dispensation of the new covenant. And accordingly, upon this indication, we immediately find the disciples assembling themselves together upon this day of their Redeemer's rest ; and no sooner are they met, but Christ comes and graciously meets with them, solemnly blesses them, and gives them the Holy Ghost, John xx. 19. from which time forward, the first day of the week was never with- out its solemn assemblies. Moreover, we have the apostle to the Hebrews expressly confirming the foresaid prophecies concerning Christ's rest up- on the first day of the week, by telling us, that under the gos- pel, ** there remained a rest for the people of God," H( b. iv. 9. Now, if this place be duly considered and rightly under- stood, it will mightily confirm the change of the Sabbath from the last to the first day of the week. For the word, which is there rendered /'e^^, in the original is Sabbatuwos, and should be rendered a iSabbatism or Sabbath-keep ng^ and so the mean- ing is, (according to Doctor Owen and other learned coni- jnentators), *< There remaineth a Sabbath- keeping for the 46 Of the divine Institution people of God, under the New Testament as well as under the Old." And this (as the apostle shewed in the con- text), behoved necessarily to be a new Sabbatism, in re- gard it hath a new foundation, in correspondence to the foundation of the old Sabbatism mentiooed verse 4. of that chapter. " For he spake in a certain place of the seventh day on this wise. And God did rest the seventh day from all his xvorks." Well, (saith the apostle), the new Sabbatism hath the, like foundation, verse 10. *^ For he (viz. Jesus Christ) that is entered into his rest, hath also ceased from his own works, as God did from his." Now, it was on the morning of the first day of the week that Christ entered into his medi- atory rest from his works of redemption, as God on the seventh day entered into his rest from the work of creation. And as God, by his resting on the seventh day, did determine that day for a sacred sabbatical rest under the Old Testament ; so Christ, (who is the Lord of the Sabbath), by his entering into his rest on the first day, did determine that day of the week for a sacred Sabbatism under the New Testament. The ceasing from his works, as God did from his, mentioned ver. 10. can never properly be applied (as some do) to the believer, but to Christ's ceasing from his works of redemption ; seeing it is absurd to make our ceasing from the vile works of sin, a pa- rallel to God's ceasing from his glorious works of creation. And it cannot be meant of ceasing from the works of duty and service to God ; for, to all eternity^ believers never cease from these, Rev. xxii. 3. V. Our Lord Jesus Christ hath put honour upon the first day of the week, and authorised the observation of it by his own example and practice, which hath the force of a law to us. It was on this day he met with the two disciples going to Era- niaus, ppened the Scriptures to them, and was made known to them in the breaking of bread, Luke xxiv. 13. Likewise up- on the same day he appeared to the eleven when gathered to- gether, and others with them, shewed them his pierced hands and feet, comforted them, and opened their understandings, that they might understand the Scriptures, Luke xxiv. 33, 36, 40, 45. It was on this day that Christ came to his disciples, (being all convened together except Thomas), gave them his peace, and blessed them, and also gave them their commission, and the Holy Ghost, John xx. 16, 2.0, &c. Again, upon that day eight days, being the next first day of the week, when the disciples were assembled together, and Thomas with them, John XX. 26. Christ chose to appear unto them, and gracious- \y convinced Thomas by the discovery of his wounds. Though Christ, after his ; resurrection, met with several of his dis- of the Lard^s JDay, 4? tiples u|)OQ other days of the week, yet on the first day only^ (which is therefore expressly recorded), did he appear to them when assembled together ; and therefore we see how he leti Thomas a whole week under his unbelief and doublings, till the next Lord's day or first day ot the week should come, that he might have occasion graciously to resolve him in the assem» bly of his disciples^ for their common edification and comfort. The first day of the week is the only day of the week, or month, or year, that is ever mentioned by number in all the ]Vew Testament ; and wherever it is spoken of, we hear of the religious observation of it, by the disciples assembling together. And why are we told by the evangelists so expressly, and sa often, of Christ's making his visits to his disciples upon the first day of the week, but to shew us, that Christ put a pe-^ culiar honour and respect upon this day, and thereby gave us a plain intimation of his will, that it should be observed in his church, as the Christian Sabbath, or the weekly day of holy rest and holy convocations ? That one day in seven should be religiously observed in this manner, was a law from the be- ginning, and that as old as the state of innocence, (as I shewed before.) But that, in the kingdom of the Messiah, the first day of the week should be that solemn day ; this was indica- tion enough, that Christ on that day once and again met his disciples in a religious assembly. And it is highly probable,- that at his first meeting with them, he appointed them that day eight days to be together again, promising to meet them ; for we find tiiem more chapterly convened that day than the former, John xx. 26. " And after eight days, again his dis- ciples were within, and Thomas with them," as it would seem^ waiting for Christ's coming. And many are of opinion that he thus continued to meet with them every first day of the week, till his ascension, " speaking to them the things pertaining tc the kingdom of God," Acts i. 3. Christ's meeting with them that day was not merely occa- sional, but designed ; as appears by the express mentioning of the first day of the week so often as he met them. For, when Christ met with his disciples on any other day of the week, we are not told what day it was, whether the second, third, or fourth day of the week ; but when he meets with them on the first day, the Holy Ghost names and records that, thereby a- scribing something peculiar to it above all the rest. VI. The observation of the first day of the week is also au- thorised by the divinely inspired apostles of Christ, and found- ers of the Christian church, and that both by their example and direction. — We have them both directing and performing 48 Of the divine Institution the duties of the Sabbath on this day, and also asserting Christ's propriety in it as his ; all which is evident from scrip- ture. In the forecited scriptures, where we read of Christ's ap- pearances to his disciples, we also read of their assembling to- gether on the first day of the week several times ; which cer- tainly was for the public worship of God, and in honour of this day. For, when they met on other days of the week, it is not told what these were ; but, when they met on the first day of the week, the Holy Ghost records that 5 which shews it to be a remarkable day in itself, and observed as such by the disciples of Christ, and that in a religious way. But, besides these, I shall adduce four other Scriptures, that clearly demonstrate what is above asserted. The first is, Acts ii. I, 2. where it is recorded, that " the apostles and other brethren were met all together on the day of Pentecost in one place." This meeting was for public worship on the first day of the week, according to their wonted practice. It is not in the temple with the Jews, but in a house in Jeru- salem by themselves. Quest, How prove you that it was on the first day of the week ? Ans. Because it is evident from Scripture, that the passover that year fell on the Jewish Sabbath ; and Pentecost being still the fiftieth day after the passover, it consequently fell that year on the first day of the week, or the Lord's day. Pentecost is a Greek word, signifying the fiftieth^ called so becausekof its being still the fiftieth day after the passover, a Jewish feast, which fell sometimes upon one day of the week, and sometimes on another ; but this year it fell on the last or seventh day of the week. Pentecost was another feast of the Jews, but kept in remembrance of God's giving the law that day on mount Sinai, being the fiftieth day after their eating the passover and coming out of Egypt. And consequently, Pen- tecost falling this year upon the first day of the week, our liOrd's resurrection-day, the apostles and brethren assembled for celebrating this day by public worship. Now, let us ob- serve how remarkably God confirmed their keeping of the first day of the week, and blessed their meeting together upon it for worship : He even sent down that extraordinary effusion of the Holy Ghost upon them, for fitting and furnishing them for the extraordinary work of planting the Christian ciiurch, and converting the world. This was a solemn approbation of the Christian Sabbath, and a seal to its institution from heaven, which did confirm all Christians in the celebrating of this day of the Lord's Day ^ 49 for the future : And many times have they experienced the gracious eifjsions of the Spirit on their public assemblies this day since that time. It is observed by Grotlus, upon Exod. xix. 1. That it was on the first day of the week that the law was given in its fearful promulgation from Mount Sinai. But though God made that in some respects a terrible day to them, yet he makes it weekly a joyful day to us, by the com- fortable promulgation of the gospel thereupon from Mount Zion. A second Scripture is, Acts xx. 7. " And upon the first day of the week, when the disciples came together to break bread, Paul preached to them," &c. Whence it is plain that the first day of the week was then the stated time for Christians meeting together, for the preaching of the word, and celebrat- ing of the Lord's supper ; for this is recorded as their custom- ary known practice. Paul had been at Troas seven days, and consequently was there upon the Jewish Sabbath ; but there is no word of any meeting among them on that day, or any other day of the week : Bat when the first day of the week comes, the church is solemnly convened, and performs the work of the Sabbath on this day. Paul was ready to depart from that place, only he must stay till the first day of the week, that he might meet with the whole church, and preach to them before he leave them ; and so, according to their custom, they all as- semble together, and he sajictifies the Sabbath with them, by preaching and dispensing the sacrament, and that even till mid- night ; for they did not soon weary, at that time, of the work and duties of the Lord's day. A third Scripture is, 1 Cor. xvi, 1, 2. " Now, concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week, let every one of you lay by him in store," &c. Whence it is plain, that the apostle en- joins the church of Corinth, in conformity with other churches, to make their collection for the poor on the first day of the week. Now, why on the first day of the week, and not on the seventh, or any other? but for these reasons: 1. They had their public meeting on this day, and so had more conveniency for gathering their charity on this day, than upon another. 2. The first day of the week was now come in place of the old Sabbath, on which day collections were made in the Jewish synagogues ; for the giving of alms was always reckoned a pro- per duty for the Sabbath-day : But now the apostle will have all the duties of the Sabbath transferred to the first day of the week, and particularly this duty of public charity, there being a peculiar fitness in this day for it, in regard we are called this day to commemorate Christ's infinite charity to our Vol. IV. No. 26. G 50 Of the Divine Institution souls, and also to receive new blessings an|d expressions of bouoo ty from him, and therefore should be the more liberal to his poor saints. I hope there is none that will say that the apos- tle had not Christ's warrant for what he appointed in this mat- ter; for in this epistle he protests, that " he delivered nothing to them, but what he had received from the Lord, and had his command for ;" see I Cor. xi. 23. and xiv. 43. It is as clear as light, from the foresaid testimony, and many others, that the primitive Christians had their assemblies on the first day of the week, which they would not have had without the apostles' di- rection ; nor would the apostles have determined so, without knowing the mind of Christ. A fourth Scripture is. Rev. i. 10. where John saith of him- self, that " he was in the Spirit on the Lord's day j" which, to be sure, is no other than the Christian Sabbath, getting the denomination from our Lord Jesus Christ, and his rising from the dead thereupon, and frequent meetings with his disciples this day ; and to this day it still retains the title of the Lord's day, being a day specially instituted for the honour of our Lord, and consecrated for his service and worship. The apos- tle wrote this book near the end of the first century, and calls this day by that name which it commonly got then, and speaks of it as a day universally notour and remarkable for the Chris- tians' observation of it. The apostle, at this time, was ba- nished into the isle of Patmos by Domitian the emperor, where probably he wanted the opportunity of the public assemblies on this day; yet he is employed in sanctifying the Lord's day in a private way ; he is in the Spirit, /. e, in a spiritual frame, and taken up in spiritual exercises, meditation and prayer, (which are proper duties for the Sabbath) ; and the Lord re- wards this his conscientious regard to this day, with the reve- lation of these great things which were afterwards to fall out to the church to the end of the world. Moreover, it is observable, that the Lord puts his name en this day ; for the Holy Ghost calls it here the Lord's day, and that for these reasons: 1. Because of its deriving its institu- tion from him : 8o the prayer dictated by him is called the Lord's Prayer; the sacrament of his supper, instituted by him, is called the Lord's Supper. 2. It is called the Lord's, because of his special propriety in it ; He hath separated and set apart from common use, and consecrated it wholly to his use and service: So the sacrament is called the Lord's table, because of its being consecrated for holy uses, and so set apart and distinguished from all other tables. of the Lord^s Day, 51 3. Because of its being dedicated to his honour and memory, being the day in which he conquered death, got a total victory, and triumphed over all his enemies. 4. It is called the Lord's day, because the Lord Jesus Christ, his person and mediation, is the principal subject of this day. VII. Another argument for the observation of the Christian Sabbath, may be drawn from the constant and uninterrupted practice of all Christ's churches through the world since the apostles' days : they have all continued to observe the Lord's day for holy worship. All the ancient fathers and Christians had the Lord's day in great esteem, and made it a badge of their religion, to observe it caretully, as appears from the writ- ings of Justin Martyr, TcrtuUian, Origen, &c. Ignatius, that ancient father, who lived so ni^ar Christ's tin}es, in his epistles, highly recommends the Lord's day : " Let every one that lovetli Christ, (saith he), observe the first day of the week, the Lord's day, as the queen of all days." It is a remarkable saying of Augustine, * As the virgin Mary was blessed above all women, so is the first day of the week blessed above all days." VIII. The consciences of men plead for the divine authori- ty of the Lord's day. Surely it is God, who is the Supreme Lord and Sovereign of men's consciences, that directs this his deputy in men, to excite and press them so closely to the ob- servation of this day, and also to challenge and smite them so sharply for the ueglect and profanation of it. And indeed there is no sin that conscience more commonly accuses wicked men of, than the breach of the Lord's day : And hence it is, that many malefactors, at their last hour, when most serious, do most bitterly bewail it ; acknowledging, that their Sabbath- breaking was their leading sin, and the occasion of all the rest of their wicked courses •, having provoked God to leave them, and give them up to the lusts of their own hearts, and tempta- tions of the devil. Clark, in his 2d vol. of Examples, tells us of one Thomas Savage, (a young man who was executed at Katcllff, October 28. 1668, for murdering his fellow-servant}, that whilst he was in prison, cried out to some that came to visit him, after this manner ; " Oh wretch that I was I I stu- died how I might spend the Lord's day in the devil's work ; at that time when I should have been serving God, I was busiest in serving Satan. I was glad when the Sabbath came, for then I had leisure to pursue my lusts and pleasures, I sometimes went into the church, but I never staid the time of a whole &ernion. I laughed at those who spent the Sabbath in hearinff G2 52 Of the divine Institution and praying, and looked on them as thevcriest fools in the world, O tell young men from me, that Sabbath-breaking is a danger- ous and costly sin." Turner on Providence, gives an account of one Edmund Kirk, vintner, executed at Tyburn, July 11. 1681, for murdering his wife, who, in his coiilession, lamented his frequent profanation of the Lord's day : " Upon which holy day (^saith he) 1 com- mitted the heinous sin of murdering my poor wife." This one sin was punished with another, Sabbath-breaking with mur- der, and that with the gallows. Likewise, he tells us of ano- ther, executed May 25. Itib?', for theft; who in his confes- sion, Sciid, " That it was his earnest desire, that all young men especia ly, should take care how they spend the Lord's day." Aud the author's remark is, that he doth not know that ever he observed any repentance in a malefactor, who did not bitter- ly lament his neglect of his duty to God on that day. IX. In the last place. The dispensations of divine provi- dence may be brought in, as giving suffrage to the sanctifica- tion of the Lord's day. God hath highly honoured this day, by doing many mighty works upon it ; on this day he created the light, and began to make the world j on this day he gave the law from Mount Sinai, as Grotius observes, ^ay, it is affirmed by an ancient council held at Constantinople, Counc, 6. Can. 8. " That Christ was born on the Lord's day, and the star shined to the wise men on it. Christ fed the five thou- sand with the five loaves and two fishes on this day ; that he was baptized, rose from the dead, and sent down the Holy Ghost on this day." And some of the ancients have further affirmed, that whatsoever notable thing was done in the world, the Lord ordered it so, was done to the honour of this day. Thus God hath consecrated the first day of the week, or Chris- tian Sabbath, by doing so many of his wonderful works upon it, to intimate to us, that it is his will we should sanctify this day, and observe it weekly, for publishing and proclaiming his worthy acts, and keeping up the memory of Christ's nativity, passion, resurrection, &c. to the end of the world, without in- stituting days of our own for these ends. Moreover, there are various dispensations from God, both of mercy and judgement, that conclude for the observation of this holy day. The gracious providences that attend the conscien-= tious observers of the Lord's day, are most remarkable. On these the Lord pours down the giacious influences of his Spirit, in his ordmances dispensed this day ; he eminently blesses them with increase of grace, tenderness of conscience, and ho- liaess of life, and with ail his best blessings, both spiritual and of the Lord^s Day. 53 temporal. God hath now, for these seventeen hundred years past, granted all his churches through the world many signal marks of his favour and presence in observing the Lord's day, which they could not have expected had they been in an error in keeping it. How often hath he poured out his Spirit upon them when attending ordinances on this day, and blessed them with conviction, conversion, and manifestations of his love ! Nay, the universal experience of Christians testifies, that all the blessings and mercies promised to the observers of the Sab- bath under the Old Testament, are now transferred and ac- complished to the keepers of the Christian Sabbath : for the- change of the day being by divine authority, the hrst-day Sab- bath doth lawfully succeed to all the privileges, piomises, and threatenings formerly pertaining to the seventh-day Sabbath, We see what blessings are pronjised to the keeping of tiie Sab- bath of old, both spiritual and temporal : that is a remarkable word, Jer. xvii. '^4, 26. " If ye hallow the Sabbath day, to do no work therein, then they shall come from the cities of Judah, and all other places, bringing burnt-offerings, and sacrifices, and meat-offerings, and incense, and biinging sacrifices of praise unto the house of the Lord j" i. e, when the Sabbath is duly observed, then the church shall flourish, religion shall be pro- moted, and the name of God highly exalted. And do we not see this promise visibly accomplished to such churches and per- sons as strictly sanctify the Lord's day ? Among such, Chris- tianity doth flourish, knowledge is increased, reformation is ad- vanced, grace is multiplied, and a conscientious regard is had to all the other duties of religion. Again, we find temporal mercies annexed to the keeping of the Sabbath, Isa. Iviii. 13, 14. ** If thou turn away thy foot from the Sabbath," z. e. if thou ceasest from profaning it, " I will cause thee to ride on the high places of the earth, and feed thee with the heritage of Jacob thy father ; i. e. thou shalt be blessed with outward prosperity, and many earthly enjoyments. This is again confirmed in Jer. xvii. 24, 25. " If ye diligently hearken unto me, saith the Lord, to hallow the Sabbath-day, to do no work therein, then shall there. enter into the gates of this city kings and princes sitting on the throne of David, rid- ing in chariots, and this city shall remain for ever:" z. e. the nation and city shall be blessed with all secular and civil advan- tages. Accordingly, the people of God have found the hallow- ing of the Lord's day sensibly prosperous to them with respect to their secular affairs : when they have discharged the duties of this day with a good conscience, it hath fared the better >vith them all the week after. In testimony whereof, I shall 54 Of the Divine Institution here narrate the experience of that excellent person, Sir Mat- thew Hale, lord chief-justice of the King's Bench in the reigQ of King Charles 11. who was both an eminent lawjer and a great divine. In his book, called * Contemplations, moral and divine,' he hath these words : " 1 have found," saith he, «* by a strict and diligent observation, that a due observing the duty of the Lord's day hath ever had joined to it a blessing upon the rest of my time ; and the week that hath been so begun, hath been blessed and prosperous to me : And, on the other side, when 1 have been negligent of the duties of tiiis day, the rest of the week hath been unsuccessful and unhappy to my secular employments ; so that I could easily make an estimate of my successes in my own secular employments the week following, by the manner of my passing this day : And this 1 do not write lightly or inconsiderately, but upon a long and sound observa- tion and experience." Again, in another place, he saith, *' I thank God, 1 ever found, that in the strictest observation of the times of his worship, I ever met with the best advantage to my worldly occasions ; and that, whenever my worldly oc- casions encroached upon those times, I ever met with disap- pointment, though in things of the most probable success: and ever let it be so with me. It hath been, and ever shall be to me, a conviction beyond all argument and demonstration what- soever, that God expects the observation of his times ; and that, while I find myself thus dealt with, God hath not given over his care of me. It ^vould be a sad presage unto me of the severe anger of my Maker, if my inadvertence should cast me upon a temporal undertaking upon this day, and that it should prosper." Thus the learned and pious Judge Hale, who spake from his own experience, after long and critical observation of divme providence. Again, the judgements which often follow upon the violation of this day, do give testimony to its divine authority. How sad are the spiritual strokes, though little noticed, which God inflicts upon the slighters of his holy day, by giving them up to hardness of heart, ^earedness of conscience, and vile affections; so that commonly they fall into scandalous outbreakings and notorious crimes, proceeding from evil to worse, till they at length run themselves into some fatal mischief ! And, when men neglect to punish the profanation of this day, the Lord usually takes the sword into his own hand, and, by visible tem- poral judgements, plagues the profaners of it. If the violation of the Jewish Sabbath was, by a divine order, punished with death, under the law, Exod. xxxi. 15. 5 surely the breach of the Christian Sabbath shall not escape without some signal of the Lovd^s Day, 55 marks of the divine vengeance, according to the scripture- threatenings, which are levelled against the one as well as the other, as I shewed before. Let us not forget that terrible de- nunciation of judgement which we have in Jer. xvii. 27. ** But if you will not hearken unto me, to hallow the Sabbath-day, and not to bear a burden, even entering in at the gates of Jerusa- lem, on the Sabbath-day ; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched." The Jews (as Augustine observes) fell generally into this grievous sin of profaning the Sabbath : for though they pretended to hallow it, by forbearing servile labour upon it, yet upon that day above all days, they used to pamper the flesh with carnal delights, and run into the excesses of gluttony and drunkenness. Against these sins did our Sa- viour warn them j but, they persisting, the foresaid direful threatening was at length exactly fulfilled : For upon that very day, so abused by them, their regal city Jerusalem, the glory and master-piece of the whole earth, was burnt down to the ground by the llomans. And this Hegisippus and Dio observe to have been done on the Sabbath-day, in September, about forty years after Christ's death. And doth not that prophetical commination concern us as well as the Jews ? and have we not cause to fear the accom- plishment of it for the breach of the Christian Sabbath ? Yes, we have found it to be true. Some impartial observers of God's judgements in the world have remarked, that this sin, viz. the breach of the fourth command, by the profane neglect of God's worship upon the Lord's day, and the spending of this time in open works of impiety, hath been frequently visited upon cities and private persons, by consuming fires that have happened upon this day ; of which many instances might be given in this same island, as well as other parts of the world. That fiery prediction against Jerusalem hath been oftener than once fulfilled and executed upon the two capital cities thereof, many of whose inhabitants have been as guilty of profaning the day set apart for God's service as ever the Jews were. — In London this vice reigned, and there it was dreadfully punished with a furious and astonishing fire in the year 1666, which laid the most part of that great city, with its fairest churches and buildings, in rubbish, in three days space : and it is remarkable, that tliat dreadful fire broke fortli on the Lord's day very early in the morning, being the second day of September. Likewise in Edinburgh, where sabbath- breaking very much abounded, (as appears by the acts of Assembly made against that sin), the fairest aud stateliest of its buildings, in the Par- 56 Of tlie Divine Institution liament Close, and about it, (to which scarce any in Britain were comparable), were, on the 4th of February 1700, (be- ing the Lord's day), burnt down and laid in ashes and ruins, in the space of a few hours, to the astonishment and terror of the sorrowful inhabitants ; whereof I myself was an eye-witness. And the effects of that lire are visible to this day : Yea, so great was the terror and confusion of that Lord's day, that the people of the city were in no case to attend any sermon or pub- lic worship upon it, though there was a great number of wor- thy ministers convened in the place, (beside the reverend mi- nisters of the city), ready to have prayed with or preached to the people on that sad occasion ; for the General Assembly was sitting there at the time : but the dismal case of the city made this impracticable. However, the Lord himself, by that silent Sabbath, did loudly preach to all the inhabitants of the city, setting forth to them, in a most awakening manner, the great sin and danger of irreligious neglecting of God's worship upon the Lord's day, and profaning it, " by doing their own works, and finding their own pleasures," I have read of the town of Stratford-upon-Avon, that it was twice, upon the Lord's day, almost consumed with fire, chiefly for profaning the Lord's day, and contemning his word in the mouth of his faithful ministers. The like also might be told of several towns in Scotland. Dr Beard, in his Theatre of God's Judgements, tells us of the town of Feverton, in Devonshire, that was often admonished by her godly pastor, that God would bring some heavy judge- ment upon the inhabitants of that place, for their profanation of the Lord's day, occasioned chiefly by preparinnr for their weekly market, which they then held on the Monday. Ac- cordingly, very soon after the said minister's death, on the 3d of April 1598, God sent a terrible fire, which in less than half an hour consumed the whole town, except the church, the court-house, alms-houses, and a few poor people's dwellings ; where a man might have seen four hundred dwelling-houses all at once on fire, and above fifty persons consumed in the flames. But the remaining inhabitants not taking warning by the for- mer judgement, but continuing in the same sin, the town was again fired on the 5th of August 1612, (fourteen years after the former fire), and all consumed, except a few poor hou.'^es. The historian adds, that they are blind who see not in this the finger of God : and he prays for grace to the people of that city, when it is next built, to change their market-day, and to remove all occasions of profaning the Lord's day. Dr Twiss, on the Sabbath, relates a passage that hap- of the Lord^s Day, ti7 pfened in Bedfordshire, not long before his writing that book. A match at foot-ball being appointed on the Sabbath afternoon, whilst two of the most forward were in the belfrey, tolling of a bell, to call the company together, there was suddenly heard a clap of thunder, and a flash of lightning was seen by some that sat in the church-porch, coming through a dark lane, which flashed in their faces, and much terrified them ; and, passing through the porch into the belfrey, it tripped up his heels that was tolling the bell, and struck him stark dead ; and the other that was with him was so sorely blasted therewith, that shortly after he died also. Mr Clark, ia his father's life, p. 128. hath a very strange passage, to this purpose : Mr Hugh Clark preaching at Oundle^ in Northamptonshire, where the people were generally very ignorant, and much addicted to the profanation of the Lord's day, by Whitson ales, Morice dances, and such pastimes, which he much set himself against, endeavouring to convince them of the evil, and denouncing God's judgements against them in case of perseverance : But they being trained up in those courses, and hardened by custom, persisted still in their wickedness. At last, on a Lord's day, the leader of the dance, being a lusty young man, in the midst of their profane pastimes, fell down suddenly, and died ; but they, soon shaking off their fear, re- turned to their vomit again. The Lord's day following, Mr Clark took occasion, from this sad dispensation, to quote the fore-cited text, Jer. xvii. 27. *' If thou wilt not hearken unto me, to hallow the Sabbath-day, then will I kindle a fire," &c. But the people kicked against these admonitions, and that same evening went to their sports again ; among whom was a smith that was a chief ringleader : But it pleased God, the very next day, two husbandmen coming to his shop to sharpen their plough- shares, a spark from the red-hot iron, as he was beatw ing it upon the anvil, flew into the thatch, which both the smith ajid his neighbours saw, but had no power to move to- wards it, which presently burnt down the smith's shop, house, and all his goods. This Mr Clark pressed upon their con- sciences : but nothing would prevail, till at length, upon a Sab- bath-day, at night, when they were retired to their several homes, there was heard a great noise, and rattling of chains up and down the town, which was accompanied with such a smell and stink of fire and brimstone, that many of their guilty con- sciences suggested to them, that the devil was come to fetch them away. And now, and not till now, they began to think in good earnest of a reformation. 3Ir Clark, in his examples, tells us of one Mr Abberly, a Vol. IV. No. 26, H 58 Of the Divme InstihUim godly iiiinister iii Burtoii-upon-Tient, who took occasion often to reprove and threaten Sabbath- breakers, especially such as fcoid and bought meat upon Sabbath-day mornings, a practice too common in that place. Nevertheless, there was a tailor, that dwelt in the upper end of the town, who would go through the long street (as it were in a bravado) to the other end of the town, and fetch home meat on the Lord's day morning ; but as he returned with both his hands full, in the midst of the street he fell down stark dead, I was (saith Dr Teate) an eye-wit- ness both of his fall and burial : and it pleased God thereby to work some reformation, both among the butchers and others. Also, he relates from one Mr Falconer, minister of Burford, near Salisbury, a fearful example of God's justice, about the year 1635. A profane company of young men, on the Lord's day, early in the morning, went to Claringdon Park, to cut down a May-pole ; and having laden the cart with it, at Mil- ner's Bars, entering into the city of Salisbury, one of the cart- wheels fell into a rut, which made the young tree in the cart (which they had stolen for a May-pole) to give a great surge on one side, so that it struck one of the company such a blow on the head, that it beat out his brains, and he instantly died on the place, and lay there a fearful spectacle of God's wrath, both against that heathenish sport and wilful profaning of the Sabbath ; whilst he maketh the very thing they had chosen for their sport and pastime, to be the instrument of executing his fury. The author saith, that he diligently inquired after the truth of this matter, at his first going to Sarum ; and many godly and credible persons, who had seen that sad spectacle, in his hearing, attested it to be so as above narrated. Also,, in the county of Devon, one Edward Ameridith, a gentleman, having been pained in his feet, and being somewhat recovered, one said unto him, he was glad to see him so nimble : Anieiidith replied, that he doubted not but to dance about the May- pole next Lord's day : — But, before he moved out of that place, be uas smitten with such feebleness of heart and dizzi- ness in his head, that, desiring help to carry him to an house^ he died before tlie Lord's day came. Dr Twiss, on the Sabbath, tells, that at a place called Tid- worth, on the Sabbath-day, many being met together to play at foot- ball in the church- yard, one had his leg broke, which presently gangrening, he forthwith died thereof. Likewise at Alcester, in Warwickshire, a lusty young woman, (upon the coming forth of the declaration for sports), went on the Sab- bath-day to a green not very far off. where she said she would dance as long as she could stand : But, while she was dancings. of the Loj'd's Day, 5t>, God struck her with a violent disease, whereof, withtn two or three days after, she died. Beard, in his Theatre, writes of a certain nobleman, that used to go a-hunting on the Lord's day in time of sermon, who had a child by his wife with a head like a dog, and it howled like a hound. I shall conclude with one example more from Mr Clark. He gives account of a godly minister, that one day was preachings and earnestly pressing the sanctitication of the Sabbath 5 and, in his sermon, he had occasion to make mention of that man who, by the special commandment of God, was stoned to death for gathering sticks on the Sabbath-day. Whereupon one in the congregation was so wicked as to rise up and laugh, yea, made all the haste he could out of church, and went to gather- ing of sticks, though he had no need of them ; but when the people came out trom the sermon, they found him in their way, lying stark dead, with the bundle of sticks in his arms. These instances of divine vengeance inflicted upon the profaners of the Lord's day, may contribute very much to confirm us in the belief of the divine institution of this holy day ; and likewise may serve to warn all ranks and degrees of persons to guard against the contempt and violation of the Lord's day. The Lord indeed exerciseth great long-sufteriug and patience to- wards many notorious Sabbath- breakers, to shew that there is a judgement to come ; but nevertheless he makes monuments of some, to let us know, that " verily there is a God that judgeth in the earth." Many more examples might be brought, if it were needful, from all corners of the land ; but I truly believe there are few serious observers of providence, but might relate many sad instances of the discovery of God's displeasure against the profanation of the Lord's day, from their own experience and observation. After all, I hope, there is none that fears God, loves Christ, and believes the holy scriptures, but will see those arguments which I have adduced, to be convincing demonstrations of the necessity of sanctifying the Lord's day, and honouring it as God's Sabbath, to the end of the world. Now, to sum up the whole, let us lay all these together : The solid ground for the morality of the fourth command, the weighty reasons of the change of the day, and the special marks of honour that Christ hath put upon this holy day ; it being the day in which he first made the light to shine ; the day wherein also the Sun of righteousness arose, dispelling the clouds of guilt and fear ; the day he subdued his enemies, H2 GO Of the Divine Listitutmi manifested himself to his disciples, and taught them his will ; the day he sent the Holy Ghost to his apostles ; the day he hath called by his own name, and reserved for his own use, and upon which he holds special communion with his people, and vouchsafes them the marks of his royal favour ; the day which God highly honours by his providential dispensations. And will it not then be judged an high affront to Almighty God, to pour contempt on that day which he delights to ho- nour ? Surely it ought to be matter of grief to all true lovers of God, when they see it done. We are told, that when one of Darius' eunuchs saw Alexander setting his feet on a rich table of his master's, he fell a-weeping ; and being asked the reason of it, he said, *' It was to see the table his master so highly esteemed, now made a footstool." And may we not weep to see the day that God hath honoured and blessed, and for which he is so highly concerned, made a footstool, and trampled on by so many profane persons in our days ? To be sure, God will not sit with such open affronts as he gets from some in this manner. Thus, I think, I have demonstrated the morality of the fourth command, and the divine institution of the Lord's day for our Christian Sabbath ; which^ by necessary cousequence, proves the abolition of the Jewish seventh-day Sabbath. For though there were no other scripture-warrant lor abolishing the old Sabbath, (which nevertheless there is, as I shewed you be- fore), yet seeing it is evident that our Lord Jesus Christ, *' the Lord of the Sabbath," hath by his resurrection, exam- ple, and authority, for ever consecrated the first day of the week, for the solemn remembrance and celebration of the Lord's rest from the great work of redemption, and of that unparal- leled deliverance wrought by him for a lost world, and thereby" hath set apart the first day for our Sabbath j then, of course, the old seventh day must cede and resign its sanctity to it, and be for ever abrogated. The Christian Sabbath must ne- cessarily extinguish the Jewish, seeing the two Sabbath-days cannot stand in force together : For, by virtue of the fourth command, there is but one day in seven to be observed for the Sabbath, one day only after six working-days, and not two after five. And since it is the ancient and unrepealed insti- tution of God, that men should labour six days of the week, and observe but one day for the Sabbath ; then surely, if we should labour but five days of the week, and keep two for the Sabbath, we would expressly violate the law. So that no Christians need to have the least scruple about the abrogation of the Jewish Sabbath. of the Lor (Vs Dm/, 61 But though the seventh day be now divested of its sanctity, and hath no more claim to the Sabbath, having resigned all its dignity and privileges to the first day of the week, the New- Testament Sabbath ; yet still it hath the honour of ushering it in, and of serving as a preparation-day for it. As the Jewish typical worship ushered in the evangelical spiritual worship, and the Jewish deliverances from Egypt and Baby- lon were preparatory to that more glorious and general one from hell and destruction by Jesus Christ, which is this day commemorated ; so the Jewish seventh-day Sabbath serves to usher in and prepare us for the glorious festival of the Chris- tian Sabbath, which is to continue while Christ hath a church upon earth, being the only day appointed to be kept in remem- brance of him, and as serving to usher in and prepare us for that far more glorious and celestial Sabbath above, which shall never have an end. O then endeavour by all means to get and keep up a high esteem of the Lord's day, that day which God hath exalted above all the days of the week, and above all the Jewish Sabbaths and festivals whatsomever. Of them, in comparison of the Lord's day, we may say, in allusion to that word, Heb, i. 11, 12. " They perish, but thou remainest ; and they all wax old like a garment, and as a vesture thou hast folded them up, and they are changed ; but thou shalt (maugre all the malice of men and devils) continue the same, and thy years^ shall not fail." These were but as morning-stars, to usher in the sun. Other festivals, in all their royalty, are not arrayed like thee. All the graces triumph in thee ; all the ordinances conspire to adorn thee ; the sacred Trinity do delight in thee 5 the Father ruleth thee, the Son rose upon thee, and the Spi- rit hath overshadowed thee. Thus is it done to the day which the King of heaven delighteth to honour ; and what shall be done to the man that delighteth to dishonour and put contempt upon thee ? Surely, as " God will not hold him guiltless" that breaks the third command, " by taking his name in vain ; so he will not hold him guiltless that breaks the fourth commandment, by spending his day in vain." And though the breakers of this commandment may escape punishment from men, or may even escape outward judgements from God in this world ; yet there is a day coming, when he will call them to account for it. Oh sinners ! the day of the Lord is like to be a dread- ful day to you that despise the Lord's day. Q;U€st. VI. What is the proportion of time wljich is to be sequestrated and ajlowed for the Sabbath-day ? and when doth it begin and end ? 62 Of the Divine Institution Ans. The fourth command requires one day in every seven: by which we are not to understand only the artificial day, from sun-rising to sun- setting, or from the break of day until the darkness of the night come on, and think then the Sab- bath is over, and that we are no longer bound to abstain Fronl our own works ; and far less are we to think that the Sabbath is no longer than the time of public worship doth last, and that we are at freedom from the w(»rk and duties of the Sabbath when that is over : This some say in words, and many more in their practice. But, consider what absurdities would follow hereupon : For, if no more time be allowed for the Sabbath, but the time of public worship ; then it would follow, that God requires no private or secret duties from us on that day, since these will need some luore time : But that cannot be ; for if private and secret duties be required of us on week-day;^, then much more on the Sabbath-day. Again, it would follow, that some must keep longer Sab- baths, and others shorter ; nay, the Sabbath of many shall not be above an hour or two of the day ; for there are ministers and people who are scarce so long at public worship : But the ivhole day is the Lord's, and not a part only. You will have your servants to work the whole six days for you, from morn- ing to night, and not be contented with their working an hour or two only of these days : So neither should you yield less to God than you require for yourselves. Nay, if attendance on the public worship were all that is requisite this day, by vir- tue of the command, it would follow, that a man would be loosed from the obligation of the command, if he were in a place of the world where God is not publicly worshipped. But all these things being absurd, I do upon solid ground assert, that the whole natural day, consisting of twenty-four hours, is to be set apart for the Sabbath-day ; and that we ought to measure this day, and begin and end it, as we do other day?, that is, from midnight to midnight ; during which time we are to abstain from our own works, and sanctify the Lord's Sabbath : For the fourth command binds us to consecrate the seventh part of every week to the Lord, who challengeth a special property in one of seven, and asserts his just title thereto, saying, *e Jews ; the Lord's right to a day in seven, is the same that ever it was, otherwise the morality of the fourth command is not the same ; but I have already demon- strated the contrary. The Christian Sabbath is called the Lord's day, as well as the Jewish Sabbath was called " the holy of the Lord," Isa. Iviii. 13. to shew that his propriety and title is the same. And it is observable, that the Lord ia that one verse, calls it twice his holy day ; and it is from this that the Lord takes the principal argument, which lie there uses against carnal recreations on the Sabbath : ^' Ye shall not speak your own words, nor find your own pleasures on this day." Why ? It is my holy day, the holy of the Lord : The seventh part of the week is mine unalterably, set apart for holy uses, consecrate for my holy service. This argument is moral, and perpetually obliges all men, Christians as much as Jews. For, if a day in seven be dedicated to God, certainly every part of it, yea the whole of it, belongs to him ; and to alienate any part of it to our own use or pleasures, is sacrilege, and a direct infringement of the morality of the fourth command. The Lord tells us, Levit. xxvii. 28. " That every devoted thing is most holy unto the Lord." Here is a day, both by Gcd and man solemnly and perpetually devoted to the Lord ; and accordingly the Lord, Isa, Iviii, 13. asserts his just right and title to it, and twice in one breath calls it his holy day, and, upon this account, pro- hibits carnal recreations upon it : And must it not be great presumption for any creature, to venture deliberately to rob his Creator of his just property, and put that which is holy, and solemnly consecrated to God, to common use ? Remember what Solomon says, Prov. xx. 25. " It is a snare to the man who devoureth that which is holy, and after vows to make in- quiry :" It is a snare, i, e, it is a most dangerous thing, it brings heavy guilt, even God's curse and vengeance, upon the man that doth so. Thus you see how the morality and unal- terable reasons of the fourth command restrain Christians from carnal recreations on the Sabbath, as much as the Jews, The standing and perpetual rule, which God hath there laid down^ can never be altered to the world's end : Still God hath one day, and man hath six ; but if we take any part of God's day to our own use, more than the works of necessity and mercy require, then we have more than our six, and God hath less than his one ; which is contrary to the command. Moreover, if it be in the power of man to alienate any part of this day from God, why not the whole of it ? and so the Sabbath might come to be wholly abolished j which is absurd. of the Sabbath, 75 Object, 1. " The memory of Christ's resurrection on the Lord's dajj calls us to more joj and gladness upon our Sabbath than the Jews were called to upon theirs." Ans, This says nothing for carnal sports or recreations : It is not a worldly joy, but a spiritual joy, that we are called to this day ; such a joy as is expressed in psalms, hymns, and spiritual songs. Again, if our mercies be this day greater than those the Jews had to commemorate, then we are in gratitude obliged to a more strict and holy sauctification of the day, to the honour and glory of the God and fountain of our mercies ; which, I believe, no serious Christian will think carnal re- creations very consistent with. Object, 2. " But these recreations are nowhere forbidden in the ^ew Testament." Ans. It is sufficient if they be forbidden in the Old Testa- ment ; for the Old Testament is our rule, as much as the New, in actions which are moral, or not ceremonial ; and 1 see not what shadow of ground there is for calling abstinence from carnal pleasures on the Sabbath, a thing ceremonial, or less binding upon us than the Jews : But, moreover, if we com- pare the 5Sth chapter of Isaiah with the 56th, it will mani- festly appear, that the Lord, in enjoining his people strictly to observe the Sabbath, and abstain from carnal pleasures thereon, hath a respect to gospel-times after the Messiah's coming. Isaiah was a most evangelical prophet, and still had the gos- pel-times in his eye ; wherefore some call him the evangelist Isaiah : So that, in recommending Sabbath-sanctification, and calling the Sabbath God's holy day, he doth not confine him- self to the Jewish Sabbath, which was soon to be abolished ; but hath an eye to the evangelical Sabbath, which was to con- tinue to the end of the world. Again, this is confirmed by tire practice of the primitive Christians ; they thought it unlawful to spend any part of the Lord's day in unnecessary diversions from holy things ; yea, they accounted the strict sauctification of this day the prime character of a true saint. Augustine saith, " It is not enough that we keep three or four hours of this day, but that we ob- serve the whole day." The ancient Christians did not think the work of the day was over when the public worship was ended. The younger Pliny tells us, «« That they used this day to meet before day-light, and sing their hymns to Christ." And Tertullian, in his Apology, makes mention of their night- prayers. They thought themselves bound to begin the work of the day so early, because Christ rose this morning before break of day. They neither thought nor pleaded that they K 2 ;o Of the Negative Sanctification had more freedom for worldly pleasnres, or were less obliged to holy exercises this day, than the Jews upon their Sabbath. Nav, if we consider things narrowly, it will be found, that Christians are under greater obligations to a strict and holy sanctification of the Sabbath under the gospel, than the Jews were under the law, for several reasons. 1. We have not only the creation, as the Jews had, but we have also the redemption of mankind, which is a greater work, this day to commemorate. Now, if the Jews were obliged to celebrate the day which was instituted for the memory of the creation, by a total abstinence from worldly employments and i-ecreations ; much more are we bound to a strict sanctification of the day which is instituted for commemorating of both crea- tion and redemption. We have far greater mercies to comme- morate this day than the Jews had, viz. " the redeeming love of a crucified Jesus, and his glorious victory over death and hell ;" and consequently have greater work and employment, and ought to be the more active and busy in doing of it ; and also more delightful work, and therefore should be the less in- clined to weary or sit up in it. 2. W^e have a far more pleasant and excellent manner of worship to perform upon the Sabbath than tlie Jews had. Their worship was attended with manifold rites, washings, and sacri- fices, which were both chargeable and toilsome to their bodies y but ours is spiritual, pleasant, and easy. 3. The Jews had many other festival-days to observe, by a strict and holy rest, beside the Sabbath ; but, under the gos- pel, God hath freed us from the yoke of all other festivals, and hath instituted none but the Lord's day, which in gratitude we ought to observe more strictly and religiously than the Jews. 4. By baptism, we come under more strict and solemn en- gagements to keep God's commandments than the Jews, and also we have more special promises of his Spirit to help us in keeping of them than the Jews had : for, in the New-Testa- ment times, the Spirit is poured out in a larger measure than in the Old. So that from the whole I infer, that if the Jews under the Old Testament were bound to keep the whole Sabbath-day, and wholly to abstain from their own pleasures upon it, yea, count the service of the Sabbath a delight, according to Isa. Iviii. 13. though in itself it was burdensome ; much more ought we, under the gospel, to keep the whole Sabbath strictly, and call it a delight, when the work and service of it is so pleasant and easy. II. Another argument which 1 shall bring against the fare- of the Sabbath. 77 said Sabbath-day's recreations, shall be taken from the nature and greatness of the Sabbath-day's work 5 and I shall form it thus: If the work of the Sabbath be so necessary, weighty, and various, that it requires the whole day to be spent therein, and challenges all our soul's faculties to be employed thereabout, then carnal recreations are unlawful thereupon. But the former is true ; therefore, &c. The connection of the major proposition is evident; for that which is weighty and necessary ought always to take place of that which is not so. As for the minor proposition, that the work of the Sabbath is so great and necessary is plain, if we consider that the Sab- bath is the great market-day of heaven, upon which we ought to take in and lay up provision for our souls for the rest of the week, yea, for eternity itself. It is the usual day of sinners' conversion and acquaintance with God : It is the day wherein we have our sins to bewail, our needs to get supplied, our hard hearts to get melted, our dead affections to get raised, our guilty consciences to get disburdened, our dark minds to get enlightened, our weak graces to get strengthened : We have this day God's word to teach our families, our children to in- struct, Christ's love to commemorate, death and judgement to provide for, and our Redeemer to treat with about the saving of our souls. In a word, this is a day wherein we are to make visits to God, and receive visits from him. Now, I do appeal to every serious soul, that knows any thing of real godliness, if these things be not so weighty and necessary, as to challenge the whole of the day, and the attendance of all our powers and faculties ; and if so, then we are bound carefully to avoid every thing that may prove an avocation or diversion from doing them. III. Another argument may run thus ; If the worldly circumstances of the generality be such as they can have but little time through the week for worshipping God, minding their souls, and preparing for eternity ; then it is their duty closely and diligently to employ the Lord's day for these ends, in which God grants them freedom for the same. But the former is true ; therefore, &c. The connection of the major proposition is certain ; for, if our whole lives be little enough for accomplishing the great work of our salvation, the seventh day, or seventh part of our time, is never to be thought too much. And for the truth of the minor proposition, that the circum- stances oF the generality are sucii as above represented, I do appeal to the esperieuce of the whole country where we live. ?^ Of the Negative Sanctijication How iiKuiy poor men are there ever}? where, tradesmen, te- nants, servants, workmen, &c. whose worldly poverty and ne- cessities are so great and many, that they can scarce get so much spare time for their work and labour through the week, as is sufficient for eating and sleeping ? They are commonly so toiled through the day, that at night they are hardly fit for any thing but sleep. Now, what time have these through the week for holy duties and religious exercises ? what time for reading and praying, and learning the principles of Christianity ? But since God is graciously pleased to give them the Sabbath, in which they may retire from the world, and employ themselves wholly in the foresaid religious concerns, have they not the greatest need closely and diligently to spend and improve the whole Sabbath therein, without any kind of unnecessary diver- sion from the same ? Are there not many poor servants, whose masters are so severe that they will not allow them half an hour in a day to serve God, or mind their souls ? and should they not greedily lay hold on the opportunity of the Sabbath for these ends, and let no part of this blessed day pass away idly ? Now, for minis- ters or others to tell such, that the whole Sabbath-day is too long for the foresaid spiritual exercises, and teach them to spend any part of it in carnal recreations or idleness, in my opinion, is a most compendious way to promote atheism, ignorance, and profanity amongst them. And doth not daily experience con- firm this sad truth ? Do we not see, that profaning the Sab- bath opens a door to all profanity ? and that in those places where people neglect the Sabbath, or spend the half of the day in recreation and idleness, there ignorance and immorality of all sorts abound, and family-worship and piety are neglected ; whereas, on the contrary, in those places where the whole Sab- bath is closely observed, and recreations discouraged, there we see Christian knowledge, morality, the fear of God, and family- godliness, do flourish and prosper ? Ocular experience shews us, that the fourth command is a hedge about all the rest ; and the religious observation of the whole Sabbath-day is the most effectual method for promoting Christian knowledge and uni- versal piety. People may hear a sermon or two on a Sabbath, and yet lie still in their ignorance, if they spend the rest of the day in idleness and recreations, and neglect the private means of reading, praying, catechising, conference, repetition of ser- mons, &c. I never expect to see knowledge or piety flourish in congregations or families, till these means be used, and pains taken, after the public worship is over, to instruct children and servants. Oh I doth not the lamentable ignorance of many poor of the Sabbath. 79 ^ouls plead aloud for the strict and diligent observation of the whole Lord's day ? Had ministers and others a due sense of the misery and perishing state of ignorant souls, I am sure they would press it more, and never set up to teach them car- nal recreations on this day. O poor men, servants and labourers ! in the name of God, I exhort you to spend more of God's day in heaven's work. You have little time through the week for it ; therefore God, in pity to your souls, looses you this day from your weekly work, and cries to you from on high, *' Come up hither ;" lay aside the thoughts of things below, and " set yoiiraifections on things above." As your bodies rest this day from labour, let your souls think on eternal rest in heaven, and use all the appointed means for attending to it. IV. A fourth argument I make use of is this : If God prohibits worldly employments on the Sabbath, then certainly he discharges carnal recreations : But the former is true ; therefore, &c. The minor proposition is undeniable ; so that all I have to prove is the connection of the major proposition, which may be easily done thus : The great reason of prohibiting worldly employments on the Sabbath is, because they hinder the holy employment of the soul, and would interrupt the duties of the Sabbath. But if carnal recreations do hinder the duties of the Sabbath, and spiritual employment of the soul, as much as ser- vile labour ; then, by parity of reason, they are forbidden also : But so it is, that they do hinder as much, yea, more than ser- vile labour would do. Nay, I may be bold to say, that a man may be more serious, aud have his mind more exercised with heavenly meditations, when plowing, sowing, or threshing, than when he is about carnal entertainments, recreations, or pastimes ; or when he is in vain promiscuous company, jest- ing, sporting, and telling stories, or walking and talking idly in the streets or fields. These do far more discra.ct the heart from God's service, than servile labour doth : A man will find himself more indisposed for prayer and holy duties after them, than after the works of his calling. It was the sense of this that made Augustine say, " That it were better for maids to spin, or for men to plow, than for them to dance and sport on the Sabbath-day. Qiianto melius est arare qiiam saltare in Sabbato.^^ Aug. in titulum Psal. xcii. He very well knew that caraal pleasures are inconsistent with devotion, and wholly unfit the soul for communion with God, which is the work of the Sabbath. Hence we see, lovers of pleasure, and lovers of God, are set in opposition, 2 Tim, iii, 4= 84^ Of the Negative Saiwlifwaiiou I might go on to multiply arguments to this purpose ; but this tiutii is so clear from sound reason and the word of God, and particularly from Isa. Iviii. 13. to such as believe the Scriptures, that I think it almost needless to say any more. But, in regard this truth hath many adversaries, (and no wonder though Satan muster up all his forces against it, since it levels so directly against his kingdom), I shall endeavour to answer the chief objections brought against it. Particularly, there is one J. S» who calls himself a Presbyter of the Episcopal Church of Scotland, that in his pamphlets upon the Sabbath, lately published, pleads for Sabbath-day's recrea- tions, both as lawful and dutiful, after the public worship is over; providing (as he qualifies them) there be nothing immodest or indecent therein, nor too much time spent thereby ; Though he neither tells how much time he allows for them, nor what are the immodest or indecent things which he disallows in them ; but leaves every man to his own construction and choice therein. I shall consider the strength of the arguments adduced by him and others for these recreations ; and I shall begin with the chief one. Object. 1. <« To hinder these recreations after sermon, were to tie us, who are the disciples of Christ, to as strict a rest, and as burdensome an observation of the Sabbath, as the Jews were obliged to under the law, which were to judaize, and build that again which Christ hath destroyed." A71S. I. The fourth command being moral and perpetual, as hath been proven, doth oblige us to as strict a rest and cessa- tion from worldly actions, as it did the Jews. I grant, indeed, the Pharisees invented a great many superstitious additions to the rest of the Sabbath, which were not of divine appointment, and would have liad all to conform thereto, as if they had been divine laws. They assigned such a precise space for a Sab- bath-day's journey ; they frequently would not allow the re- lieving of men's bodies and beasts in distress this day : Some came this length, that though they allowed beasts to be fed or watered, yet, if any of them fell into a ditch, they must not draw him out on this day, but feed him where he was till the Sabbath was over. Nay, I have read of Jews so ridiculously superstitious, that they would not allow themselves to be drawn out of pits or dangerous places into which they had fallen on the Sabbath, and therefore have smarted with death for their folly. Some held, that it was unlawful to kill a flea, take the skin off an apple, or do any thing of that kind on the Sabbath- of the Sahbath, 81 day : Nay, further, they taught, that it was unlawful to defend themselves against their enemies this day ; by which means they sometimes became a prey to their enemies ; till Matta- thias the priest better instructed them, as we are told by Jo- sephus, and the author of the first book of the Maccabees. I say, these were nothing but human additions ; for the same things were lawful to the Jews on the Sabbath, that are allow- ed to us, vizi the works of piety, necessity, and mercy ; as manifestly appears by the commentary which Christ gives upon this command, both by his words and actions. Christ defends his practice in healing, and his disciples in plucking the ears of corn on the Sabbath ; and shews, that the works of necessity and mercy, the relieving of men and beasts in distress, were lawful on the Sabbath. Our blessed Saviour, by his reason- ing against the Pharisees on this subject, intends only to re- prove their superstitious additions, and to shew what things were lawful to the Jews on the Sabbath from the beginning, but not what things are now lawful to us under the gospel; for he gives no more liberty for worldly things this day than what was before, since he '' came not to destroy the law." 2. I grant, indeed, that our Saviour hath freed Christians under the gospel from the Jewish method of celebrating the Sabbath, by a typical service and ceremonial worship, consist* ing of sacrifices, washings, and manifold rites, which were a burdensome yoke. Now, to re-introduce abrogated ceremonies on the Sabbath, is (I confess) to judaize, and rebuild what Christ hath destroyed ; and whoever are chargeable with this in any degree, let them see to it. But what man will call abstaining from carnal recreations on the Sabbath, an abrogat- ed Jewish ceremony ? or compare the strict sanctification of the Lord's day, by the pleasant evangelical sacrifices of prayer and praise, to the burdensome method of observing the Jewish Sabbath ? Christ hath told us, that his *' yoke is easy, and his burden is light ;" and all his experienced disciples will set their seal to the truth of it. For my part, I do not see how a man can own the morality and unalterable obligation of the fourth command, and not gi ant that we are as strictly tied to moral duties on the Sabbath as the Jews, and consequently to the same holy rest, and diligence in the service of God upon it ; since the change made by Christ's coming is only in circumstantial or ceremonial things, viz. the day of the week, and the nature of the service or sacrifice re- quisite upon it. Object, " But besides the nature of the service and worship, there were several peculiar things required of the Jews, upon Vol. IV. No. 26. L 8:^ Of the Negative Sanctification the Sabbath, not bindhig upon us : Particularly, concerning the not dressing of meat, going out of the place, kindling of lire, bearing of burdens, the nature of the punishment of Sab- bath-breaking, double sacrifices," &c. Ans, 1. if any of the foresaid things were typical or cere- monial, then indeed it is abrogated by Christ's coming, and not binding upon us : But this will nowise alter the case with re- spect to abstaining from carnal recreations on the Sabbath, which can never be reckoned typical or ceremonial ; it being what is perpetually moral, and necessary to the suitable sancti- fication of this holy day, in all ages of the world. 2. Let the foresaid instances be narrowly considered, and it will be found that there is no such peculiar thing therein as is commonly imagined. I. As to dressing of meat on the Sabbath, the only place whence the prohibition of it is inferred is Exod. xvi. 23, con- cerning the preparing of manna. There are several interpre- ters, who think, that the dressing of it on the Sabbath is not here forbid ; but that tliey are there ordered to lay up a part of it undressed for the Sabbath. But granting, as the most part of interpreters do, that the dressing of the manna is there discharged, this will not infer a discharge of dressing any kind of meat on the Sabbath ; since there were some things peculiar to the manna, beyond other meat : For, 1, There was a particular promise made concerning it, that was not made concerning other kinds of food, viz. that it should not spoil nor corrupt : For, in that hot country, dress- ed meat could not easily be preserved good and wholesome over night. 2. There was much more servile work requisite in prepar- ing manna than other kinds of food ; it behoved to be '* grind- ed in mills, beat in mortars, and baken in pans," Num. xi. 8. Now, so much servile labour about preparing of food was not lit upon the Sabbath, since it did not tend to the rest or re- freshing of the body, but rather to the toiling of it ; and like- wise it took up many hands, and would have hindered them from sanctifying of the day. So that there is no peculiarity in this prohibition ; for, were we in their case, and had manna to feed on, it were not lawful for us to prepare it on the Sab- bath, more than for the Jews : But it is certain that they did dress other meat on the Sabbath, that required not such ser- vile labour. Only we are taught by this prohibition, as well as the Jews, to be careful to prepare that meat, which requires much toil and pains, before the Sabbath come ; and so to or- der matters about our bodily provisions the day before, that of the Sahhatn. 83 servants may be as little hindered from sanctifying the Sab- bath, and the work of the day as little interrupted as possible. II. As to the second instance, the prohibition of <' going out of their places on the Sabbath," Exod. xvi. 29. it is plain from the context, that it is to be meant of going out to seek manna, it being an unnecessary servile work, and therefore unlawful on the Sabbath-day. For though the Jews were re- strained from going through the streets or fields on the Sab- bath, for worldly business, recreation, or putting off the time ; yet not from all walking or travelling, when either the works of piety or necessity did require ; for a " Sabbath-day's jour- ney" was allowed, Acts i. 12. The Pharisees indeed stint- ed it to two thousand cubits, (which some make one mile, others two, according to the different cubits in use among them), in regard this was to be the distance of the utmost part of the camp of Israel in the wilderness, from the tabernacle to which they were bound to repair for worship on the Sabbath- day. But this was no good warrant for stinting the Sabbath- day's journey to such a precise space ; since it must be either more or less, according to the distance of people's dwellings from the public ordinances, to attend which a person may go many miles, and not profane the Sabbath. The Shunamitish woman, as appears from 2 Kings iv. 23. used to travel on the Sabbath to the prophet Elisha, to attend public worship, and wait on his teaching. III. As to the prohibition of" kindling fire," Exod. xxx. 3. if we consider the place and context, we will find that it is only kindling of fire for servile work, particularly for the work of rearing up the tabernacle, that they were then about, which is there forbidden : This is the mind of Vatablus, Junius, and Termellius, and the best commentators on the place. For God is here giving directions ibr making the tabernacle ; and, to prevent their thinking that the nature of the work, or haste required in doing it, would justify their w^orking at it on the Sabbath, he first discharges all working on that day, ver. 2. and then more particularly, ver. 3. he forbids the work of kind- ling fire, as that of smiths, founders, or any others, for prepar- ing materials for the tabernacle. And so he will have that work, though for a sacred use, give place to that which was more immediately sacred and necessary, viz. the present sanctifica- tion of the Sabbath. This doth not prohibit kindling of fire for the works of necessity or mercy, which presently tend to the better sanctifying of the Sabbath ; since this, for the ser- vile work of the tabernacle, would have hindered the present sanctification of it, whereas kindling of fire for warming our L2 84 , Of the Negative Sancttfcatton bodies, preparing meat, or for shewing light, do not hinder, but tend to promote the sanctifying of the Sabbath. Yet we should take care that we do not extend our liberty this way too far, so as to make solemn feasts on the Sabbath, which require ir>uch sej'vile work, and hinder the duties of the Sabbath : For though we be not forbidden on the Lord's day to kindle a lire for dressing meat, yet we must beware we make not such a flame as shall kindle the fire of God's wrath against us on that day. J V. As to the " bearing of burdens on the Sabbath," Christ hath given no more liberty to us this way, than to the Jews 9 for though he commanded the impotent man on the Sabbath, John V. 10. " to take up his bed and walk," yet this was no carrying of a burden for any secular design, but a mean re- quired for glorifying of God, and publishing the miracle. V. As to their '* punishing of Sabbath-breaking with death," Kumbers xv. this belonged to the judicial law, which was pe- culiar to the Jewish commonwealth, and doth not bind other nations, except so much of it as is of universal moral equity 5 for the peculiar circumstances of nations require peculiar sta- tutes and punishments for some particular crimes. JBut, in the next place, there appears to have been some specialty in that Sabbath-breaker's case ; for we do not find that Sabbath- breaking was always so punished afterw^ards. If we read verses 30. and 31. we see God threatening death to all such as sin presumptuously, and with an high hand : And in the very next verse, the Sabbath-breaker is brought in guilty ; which makes it probable, that his crime was attended with the aggra- vation of presumptuous sinning. VI. As to the double sacrifices required on this Sabbath, " two lambs in the morning, and two in the evening," Numb, xxviii. 9, 10. I grant they were a heavy burden, in regard of the great expence and bodily toil the .Tews were put to there- by, from which Christ hath happily freed us. Eut, excepting what was typical and ceremonial in their worship and sacri- fices, there is nothing here peculiar to them ; for otherwise we are still as much bound to double sacrifices on the Sabbath as the Jews : We are bound to double our devotion, our prayers, our praises, &c. this day, beyond other days. Yea, as I shew- ed before, we are more called to it than the Jews ; which also is confirmed from Ezek. xlvi. 4, 5. where, instead of the four lambs required on the Sabbath in Moses' time, we see that in Ezekiel's temple-service, which points at gospel-times, the Sabbath-ofFerings were to be " six lambs and a ram ;" inti- inating not only the continuance, but the advancement of the of the Sabbath. 85 Sabbath-sanctification in the days of the Messiah, and that Christians should exceed the Jews in zeal and diligence in keeping of the Sabbath, and should multiply duties, and offer up a greater plenty of spiritual sacrifices, and be more active and intense about the works of the Sabbath, than they were : And good reason for it, since we have both the creation and redemption to commemorate this day, and a more excellent worship to perform upon it. But I proceed to examine the rest of J. S.'s arguments for Sabbath-days recreations. Object, IL " Our Saviour saith, that the Sabbath is made for man, and not man for the Sabbath," Mark ii. 27. A?is, This word makes not for his purpose ; for Christ ad- duceth it in defence of his disciples ••' plucking the ears of corn on the Sabbath," for satisfying their hunger, which was a work of necessity ; and not in defence of carnal diversions and recreations. But, that we may take up the true meaning of the place, we must consider, that, if by Sabbath be understood the true sanctification of the day by sincere worshipping and serving of God, then certainly man was made for it : But if Sabbath be taken, according to the Pharisees' sense here, for the mere ex- ternal rest of the day, (as Christ certainly understands it in this place), then, indeed, the Sabbath was made for man ; this external rest being but a mean for the true sanctification of the Sabbath, and designed for the special good of man, partly that his body might have some repose from labour, and chiefly that he might have a solemn opportunity to worship God, and hold communion with him. jSow, (says our Saviour), it were un- reasonable to think that a law, intended for a privilege and benefit to man, should be improven to his hurt and ruin. The great design of the Sabbath pleads for " works of necessity and mercy :" For how can God be served, or the soul profited on this day, if care be not taken for preserving the life, and supporting the body, in order thereto ? But how this text makes for carnal diversions on the Sabbath, I see not ; unless one should say, that Christ meant when he said, '* The Sab- bath is made for man," that it is made for his corporeal plea- sures ; which is most absurd, and directly contrary to Isa, Iviii. 13. Object, III. '' The hindering of men from Sabbath-day's recreations, is an encroachment upon our Christian liberty. Alls. I would gladly know what he means by Christian liber- ty. I take the gospel-sense of it to be this, that Christ hath purchased for believers under the gospel, not only liberty from S6 Of the Negative Sanctificatmi the dominion, guilt, and punishment of sin, the bondage of Satan, and sting of death ; but also hath liberated them from the yoke of the ceremonial law, to which the Old-Testament saints were subjected ; and likewise from the curse of the mo- ral law ; yea, and from the power and obligation of it too, as a covenant of works 5 so as they are neither to be justified nor condemned thereby. But that he hath 4)btained any liberty to us from the obligation of the moral law, as the rule of life and manners, more than the Jews had, 1 know no orthodox Protestant who will assert. Now, if the fourth command be a part of the moral law, (as J, S> owns), to pretend to any freedom from the strict observation of it, and what is truly moral in it under the gospel, is unchristian licentiousness, and not Christian liberty, Christ never purchased a liberty to us to be less religious, or less diligent in prayer, praises, and other duties, than the Jews 5 for this were no true liberty. Our true liberty lies in a readiness to obey the holy will of God, our only rightful Lord 5 and in being in a capacity to pursue our chief good and great end ; and the more we are disabled from this, the more we are in bondage. And hence it is that the Psalmist saith, Psal. cxix. 45. " I will walk at liberty, for I seek thy precepts." Eut for any, under pretence of Christian liberty, to walk loosely and licentiously, is to destroy the end of Christian liberty, which is, <* That, being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life," Luke i. 74, ?5. Object. IV. " The restraining these recreations is not a good politic for promoting godliness ; for, instead of this, it drives people to the other extreme." Ans. 1. Though it were a good politic, I am sure it is bad divinity: For we must not do evil, that good may come of it. '^. It is no new thing for men's lusts and corruptions to grow more impetuous, and be the more irritated, by the restraints and prohibitions of God's holy and just laws, Rom. vii. 8. Yet no Christian ever pleaded that these laws should be either dispensed with or slackened upon this account ; but still own- ed the fault to be in our own corrupt natures, and not in God's excellent laws. If all these precepts were to be dispensed with, that are grating to the lusts of carnal men, then few of them would be binding ; for every spiritual duty is unpleasant to them. 3. If inquiry be made into the state of the flocks of those ministers who use this politic, 1 apprehend it will be found to have but very bad success in promoting godliness, or even of the Sabbath. 8? morality, either on Sabbath or week-days. Nay, on the con- trary, these Sabbath-days' recreations will be found a politic of hell, wiierever the experiment is tried, for banishing piety, and promoting all sorts of profanity : Whereas, in these places where they are conscientiously suppressed. Sabbath-holiness, family-worship, and true piety, are known to be in a flourish- ing condition. 4. If magistrates and ministers would cordially join hands in the execution of civil and ecclesiastical laws against Sabbath- breaking and profaneness, the imperious eruptions of men's lusts on the Sabbath would soon, through the blessing of God, be effectually dammed up and restrained. A resolute resisting of the devil, is the best way to overcome him ; whereas, yield- ing to him in any degree, is the ready way to be vanquished by him. Object. V. " The Christian Sabbath (saith J. S.) is a fes- tival, and consequently solacing ourselves by a chearful and mutual conversation together in our houses on that day (if there be nothing immodest or indecent therein, nor too much time spent thereby) is not only lawful, but dutiful also." Ans. 1. 1 suppose he means the convening of friends and neighbours to carnal feasts and entertainments on the Sabbath, and holding good fellowship together, after the manner of the world; for, if he meant any other conversation, I think he would not caution against the spending of too much time there- in ; for there is little need of any such caution with respect to spiritual conversation : Alas ! there is little time spent therein ! J. S. had employed his pen much better, if he had recommended this sort of conversation on the Sabbath. For that of a carnal sort, people are apt enough to learn without a teacher. 2. I freely own the Lord's day to be a festival, but it is for the soul, not for the body. This is the day in which Chris- tians are brought into the banqueting-house ; but the fare is celestial, the dainties spiritual. On this day they are feasted and filled, but it is with the fatness of God's house, and the rivers of his pleasures : This day they are made joyful, but not with carnal joy and mirth ; the pleasures are spiritual, the joy is divine. 1 do not say that this day ought to be kept as a fast-day for afflicting the body ; no, it is necessary the body should be seasonably refreshed and supported, that it may be serviceable to the soul in the work of the day and service of God, and may call the Sabbath a delight, rejoice in God's goodness, and be cheerful in the celebration of the love and praises of our Hedeemer. But to say that set feasts, carnal 88 Of the Negative Sanctification entertainments, and good fellowship, are proper duties on the Xiord's day, is strange doctrine ; tor then I see not how car« nal mirth and jollity can be excluded ; and so God*s holy day shall be turned into a carnival, destructive to the blessed ends and designs of it. Modest and honest provision for our tables on the Lord's day, is what I do not discommend : But I say, *' Set feasts, sumptuous entertainments, and too liberal par- taking of the creatures, are not proper on this day ; in regard they are apt to indispose us for the duties of the day, by ren- dering the body dull and sluggish, and inclining us to drowsi- ness and sleep j" as also, the preparing of them doth detain servants from the ordinances, and divert them both from pub- lic and private duties necessary for the sanctifying of the Sab- bath. It is observable of our blessed pattern Jesus Christ, that though he frankly went into the houses of Pharisees, and others, on week-days, when invited ; yet on the Sabbath-day, it is only said, he went into one of their houses to eat bread, Luke xiv. 1, ; that is, to take such moderate refreshment as was suitable for that day, and for the work of it ; teaching us, that on this day we should, like Moses and Jethro, with the elders of Israel, Exod. xviii. 12. " eat bread before God," i. e. with a deep sense of his all-seeing eye, and special cau- tion against all manner of excess, or any thing that may indis-* pose us for holy duties. Moreover, observe what manner of conversation Christ had at this Sabbath-day's refreshment : He indeed solaced himself and the company with a mutual and cheerful conversation, but it was wholly spiritual and heavenly, concerning the feast pro- vided for us in the gospel. This was suitable Sabbath-day's conversation, that needed not J, S.'s caution against spending too much time therein. But J. S. is so zealous for those Sabbath-^day's recreations and entertainments, that he is not content to prove the law- fulness of them, but he will have them binding on us, as ne- cessary duties. But 1 would fain know how any man will prove the dutifulness of them. Pray, where is the command for them ? where is the advantage of them ? wherein do they promote the great ends of the Sabbath, God's glory and the soul's edification ? I think I have clearly proven the contrary. I shall only add this word : I make a supposition, that a poor soul is brought under a law-work, or deep convictions, like the jailor, by means of the sermons on the Lord's day. Will any man say, that it would be his duty, presently after, to go to these feasts, entertainments, and recreations, and thereby hinder or quench the operations of God's Spirit on his soul ? oflJieSahbat7u m I would rather think it his duty to retire from the world and company, to prayer and self-examination, in order to enter- tain and cherish the Spirit's work in his heart. Object. VI. " But these recreations and entertainments will not hinder the sanctification of the Sabbath, but rather help to quicken and prepare us for our succeeding devotions." Ans. I am persuaded that.those who exercise themselves td godliness, and are acquainted with the power of it, will not talk so ; nay, they will tell, from their sad experience, that the meeting of promiscuous companies on the Lord's day, for carnal entertainments, vain walking, talking, and sporting, are so far from fitting us for after devotions oj spiritual exercises^ that they directly tend to deaden the heart, suppress convic- tions, quench any warmness of affections and liveliness of frame wrought in us by the public ordinances, and so render us the more indisposed for spiritual employments. Instead of quick- ening and disposing oiir minds for returning to God's worship, they do the more increase our averseness thereto. Expe- rienced Christians can tell, that private meditation, reading, or Christian conference, are far better means to fit us for our evening devotions on the Lord's day, than carnal recreations. Object, VII. ** Some intermission for recreation is needful ; for we cannot be employed in spiritual exercise a whole day : This would be a great toll to the spirits, especially of such who have been sore toiled with servile labour through the week. Nay, the best are ready to faint and weary in the con- tinued exercise of piety." Am. 1, The extent of God's precepts is not to be measured by our ability or inability , neither can our impotency to give obedience to God's commands, in the least invalidate or weaken the authority thereof. 2. By the same argument, the Jews might have pleaded, that they were not bound to rest the whole Sabbath, nor spend the whole day in religious exercises ; for they were liable to the same infirmities that are incident to us. 3. I frankly allow that refreshment is necessary for sup- porting nature, and for the better performance of the duties of the Sabbath. But^ for the foresaid carnal diversions, they are so far from being necessary for furthering the work of the Sabbath, that they are great hindrances thereto. 4. If labouring people need recreation for their bodies, then let them have some time on week days for it.— ^ If for their minds, I know no such fit recreation as the joyful com- memoration of the love of Christ, and our redemption from hell and wrath through his blood, and the cheerful singing the Vol. IV. No. 2(>. M 00 Of the Negative Sancttficatfon praises of our Maker and Redeemer, which is the very work of the Sabbath. Is it not a recreation for Christ's sheep to feed in his green pastures, and to be led by him beside the still waters ? to behold the waters of life, clear as crystal, flowing betwixt the banks of ordinances ? to get a pleasant prospect from Mount Nebo, of the promised land ? Is it not a recreation for a condemned man, to come and hear his pardon pronounc- ed ? for a hungry man, to get pleasant food and heavenly dain- ties ? for a sick man, to get all his diseases healed ? Must it not be a carnal and stupid heart that will call these a burden or weariness ? There are many who weary not to spend whole days at markets, in buying and selling ; nay, whole days and nights in gaming and drinking. And will you call a day spent in such pleasant and refreshful work a toil, which is the highest privilege of a rational creature ? Surely, no workman can be so glad of a day's ease from his sore labour, as a be- liever should be to have a day's release from his worldly busi- ness, that he may freely and entirely converse with his God and Saviour, and rejoice in his bounty and redeeming love. 5. Every Sabbath we meet with many unavoidable interrup- tions, which take us off from the dutiesof God's worship, though we go not to contrive unnecessary diversions and recreations for this end. There is much of every Sabbath spent in preparing food, dressing and feeding our bodies, going to the church, and returning from it, attending children, cattle, &c. O how many are our avocations and intermissions in serving our Creator and Redeemer on the Lord's day, which we cannot shun I And shall we think the rest of the day too much for this important work, that we must go seek carnal diversions to drive it away ? 6. I grant, the best are ready to grow weary of duty, be- cause of the aversion of our corrupt nature to that which is good ; but carnal recreations will never cure this aversion, nor overcome that weariness, but will certainly indulge and in- crease the same. The best way to cure weariness (next to the grace of God) is practice and experience in religion, and sincere wrestling and striving against weariness. Resisting overcomes it ; but giving way to it doth increase it. 7. The Lord knows the carnality and weariness that our hearts are naturally prone to in the work of the Sabbath ; wherefore, for remedy thereof, he hath graciously appointed variety of exercises on the Sabbath-day, that, when we w^eary of one, another may be our recreation. Are you weary of hearing ? then recreate yourselves with prayer : If of that, then recreate yourselves with singing of God's praises : If of that, then recreate yourselves in reading God's word, and othex of the Sabbath. 9l good books : If of that, then recreate yourselves with medi- tations : If you weary of that, then recreate yourselves with Christian conference, repeating the sermons, instructing your families, &c. : If you weary of public duties, then go to pri* vate ; if of these, go to secret duties. Is there not here a de- lightful variety of pleasant spiritual employments, sufficient to recreate ourselves with for one day, without needing the help of any sensual diversion, to put off the precious time of this blessed day ? How think you to spend a whole eternity in spiritual exercises, when you weary so much of one day ? Whatever carnal men think, I am sure a godly soul will be far from counting this work a burden. Hearing and reading the scriptures is a far less burden to him, than recreations and pastimes would be ; for God's " testimonies are his delight, and he rejoices in them more than in all riches," Psal, cxix. Yea, nothing in the world is such a burden to him on the Sab- bath as his ill heart, his little delight in the Sabbatb, and shortcomings in the duties thereof; and nothing such a plea- sure and recreation to him, as when he can win above these, and get his heart lifted up in the ways of the Lord. I am sure, it is no unpleasant work that God calls us to on the Sabbath ; who but a wicked man will count it a weari- some thing to think on Christ, and his dying love ? to hear the sweet messages of free grace, and rejoice in the foresights and foretastes of his everlasting love ? You know the black character of those who of old called Sabbath-work a burden, and said, " When will the Sabbath be gone ?" Amos viii. 5. This temper stands in opposition to gospel- holiness : Therefore I think J. S. and every gospel-minister, should be so far from indulging it, by giving way to carnal recreations and diversions, that he should do what lies in his power to reprove, discourage, and remeid it. And if ministers would be at pains to preach and pray with life and awakening seriousness, and afford their people a pleasant variety of wholesome discourse concerning Christ and eternity, it would be a far better way to cure their weariness, than to prescribe carnal recreations on the Lord's day. For this is a cure that both strengthens the disease, and is as bad as the disease. Object, VIII. ** But walking in the fields on the Lord's day seems to be a harmless practice ; why will you not allow of that?" Ans. Whenever the works of piety, necessity, or mercy do require it, it is allowable ; but to do it idly, for putting off the time, or for worldly employments or recreations, is what the word of God condemns. It is not only lawful, but dutiful M2 92 Of the Negative Sancttfication to walk abroad, if it be for attending public ordinances, visit- ing the sick, or other Sabbath duties ; for then it is not for finding our own pleasure, which is disallowed by Isa. Iviii. 15. Exod. xvi. 29. And, by the same rule, I cannot condemn tender persons walking abroad, or taking the air, if their health truly require it ; for the Lord loves mercy rather than sacrifice. Nor do I condemn a person's going to fields this day, to have opportunity (like Isaac) in the evening for se- cret meditation and prayer, when he wants conveniency for it within doors ; for a walk thus improved, may be a walk to heaven, and is very consistent with walking with God. Only take these two cautions': 1. If yoii walk abroad this day, chuse to do it alone as much as possible ; for people going in troops to the fields occasions idleness, vain talking, sporting, and mispending precious Sab- bath time. The society of vain persons helpeth to embolden 6ne another in sin and folly, and maketh them more incapable of spiritual exercises, than when single and apart. Yea, I am persuaded, that these companies of people, who so commonly go a-walking together on the Lord's day, do not so much as pretend to be spiritually employed. Alas I they who know them best, can tell that they are most unfit for it at such oc- casions. Should any come and speak to them about death and eternity, Christ and their souls, or propose any serious ques- tion concerning the sermon they have been hearing, 1 fear he might expect to be mocked and laughed at by them for his pains. 2. Let your walking abroad, iu any of the foresaid cases, be so ordered, that it may not give scandal, nor insnare others : Study to do it so privately, that others may not be hardened or encouraged in their loose recreations on this day by your example : For even these things which are lawful, and other- wise necessary in themselves, are not to be done when they may prove a scandal or temptation to others to sin ; for, in such cases, we ought to deny ourselves of our lawful liberty. Object* IX. *' We find two of Christ's disciples travelling to Eramaus and back again on the Lord's day, and Christ met with them, and did not reprove them for it," Luke xxiv. Aiis, This was the first Lord's day of all, and was not then fully institute, or, at least, made known to the disciples ; for they were not then assured of Christ's resurrection. Again, walking abroad this day, for promoting the works of piety, foi: declaring God's glory, or preaching the gospel, is not unlawful. And such was this walking of our Saviour, and his two dis- ciples' return to Jerusalem this day. J^ow, having fully handled this point, of the negative sanc« of the Sabbath. 93 tification of the Sabbath, or the holy rest requisite upon it ; I proceeed to treat of the positive sanctification of the day, and of the holy exercises rec[uired therein. SECTION II. Concerning the Positive Sanctification of the Sabbath, and the holy exercises requisite upon it. THE rest of the Sabbath is not a lazy idle rest : No ; it is a holy active sort of rest that is required upon it. Hough we cease from works of one kind, yet we must be diligent in works of another kind. What I have to say on this head may be summed up in the following directions : 1. Concerning the disposition and frame of the soul needful for sanctifying the Sabbath, 2. Concerning the holy duties requisite on the Sabbath. 3. Concerning the special order, method, and mannerj wherein these duties are to be performed. 4. Concerning those particular sins whereby the sanctifi- cation of the Sabbath is hindered, or the Sabbath profaned. DIRECTION I. Concerning the frame of spirit fit for sanctifying the Loi'd's Day, The most suitable frame and disposition of soul, which I can recommend for sanctifying the Sabbath-day, is that of John the divine, Rev. i. 10. *' I was in the Spirit on the Lord's dayi" It is a most comprehensive expression, and a noble pattern for our imitation ; wherefore I shall inquire into the meaning and import of it. It is probable it may in.ply something extraordinary with respect to John ; he might be in some singular spiritual extacy or transport, which ordinary Christians cannot attain to. Nevertheless, the expression imr ports something attainable, and which ought to be endeavoured by all true Christians on the Lord's day. To be in the Spirit, may be taken either as respecting the Spirit of God, or our own spirits, or both : For certainly both the Spirit of God, and our own spirits, are necessary, and to. $4i Of the Frame requisite be much employed, iu the sanctification of the Lord's day. Wherefore, taking the expression as including both, I conceive to be " in the Spirit on the Lord's day" imports these things ; 1. A special dependence upon God's Spirit, for conduct and assistance, in order to the right pertormance of the duties of the Sabbath, and exercise of the graces therein. For, with- out the Spirit's aid, we caa neither pray, praise, hear, read, or do any thing aright. 2. The *' serving of God with our spirits," as Rom. i. 9. or " worshipping him in spirit," John iv. 24. and perform- ing the duties of the Sabbath with inward sincerityof heart. " The Lord desires truth in the inward parts." He saith, ^ My son, give me thy heart ;" not, Give me thy ear, thy tongue, thy lips, thy hands, or thy knees ; for those may be given without the heart : But the heart can never be bestow- ed without these as its attendants. This is so necessary in all our duties, and approaches to God, that God saith of it, as Joseph did of Benjamin, " Unless ye bring your hearts along with you, ye shall not see my face." You may observe Sab- baths, hear sermons, sing psalms, put up prayers, &c. ; but all will be to no purpose, Isa. i. 11. God would rather have the heart without the body, than the body without the heart. Soul-prayer, when it is alone, is accepted ; but woe to bodily prayer, if it be alone. 3. A solemn retiring ourselves from the world, and abstract- ing our thoughts from earthly things, that we may be fitted for more immediate approaches to God, and intimate converse with him on his own day, wherein he uses to deal more fami- liarly with his people than at other times. 4. A laying ourselves open to the influences and operations of the Spirit of God, waiting for and thankfully entertaining his motions, convictions, reproofs, and consolations, when they are allowed to us in the ordinances ; and carefully guarding against every thing that may in the least grieve or offend the Holy Spirit. 5. A more than ordinary intenseness of heart and aflTections in the duties of God's worship : On Sabbath-days, especially, we should be " fervent in spirit, serving the Lord ;" we should call in all our straying thoughts and affections, praying with the psalmist, Psal. Ixxxvi, 11. '' Unite my heart to fear thy name ;" and Psal. Ixxx. 18. *' Quicken us, and we will call upon thy name." This day we should put forth our spiritual strength to the utmost, perform every duty, and exert every grace, with the greatest intenseness ; we ought to love God with the most sublime affections, obey him with the purest in- upon the Lord^s Day, t?5 tentions, pray to him with the most fervent importunity, and praise him with the most spiritual elevation of heart ; nay, do it in some suitable proportion to tiie greatness of that God, ** with whom we have to do" in so solemn a manner on the Lord's day ; for, Psal. cl. 2. we must not only " praise him for his mighty acts," but " praise him according to his excel- lent greatness ;" we must worship him like himself. 6. A willing and cheerful performance of Sabbath duties : We ought to call the Sabbath " a delight, holy and honour- able," and go this day with *■' joy to draw water out of the wells of salvation," and be ''joyful in the house of prayer." Holy David was not satisfied this day with a bare approach to the altar, but he must " go to God as his exceeding joy," Psal. xliii. 4. And ought not believers under the gospel more especially to do this on the Lord's day, who have God in hu-* man nature to go to, and have the glorious atchievements of condescending and redeeming love to commemorate this day ? The Lord requires us to perform the duties of this day with a frame of mind suitable to the spirit, freedom, and liberty of the gospel, guarding against the servile frame of spirit which the Jews had in the observance of the duties of the law : For " we are not come unto the mount that burned with lire, and was terrible to behold ; but unto Mount Zion, the city of the living God." In the service of this day, we ought to keep up impressions of God as most accessible, familiar to us, and dwelling in our own nature, and as one that doth not so much regard our outward performances, as the inward frame and sincerity of our hearts. The Pharisees pretended to great strictness about the outward observance of the Sabbath, (and hence they presumed frequently to censure Christ and his dis- ciples' practices on this day) ; but they were strangers to inward sincerity, and love to God. It is the willing mind and honest heart, in Sabbath performances, that God chiefly regards, not a Pharisaical strictness, 7. Being ** in the spirit on the Lord's day" implies, the having of the graces of the Spirit in a more lively exercise this day than ordinary : And therefore we ought this day solemnly to invite the *' north and south winds of the Spirit to come and blew upon our gardens, that the spices thereof may flow out ;" and that, particularly in all our approaches io God, we may be possessed with a holy awe and reverence of God's majes- ty and greatness, and a deep sense of our own baseness and naughtiness, and have our faith acting vigorously upon God's goodness and mercy in and through Christ, our hearts melting with evangelical contrition and repentance, our love and spi- 96 Of the Frame reqiimte Htual desires flaming forth iu all our acts of devotion ; nay, all our graces and affections should be this day elevated more than ordinary to God's special honour and glory. 8. A more than ordinary spiritual and heavenly frame of soul, suited to the work of this day. Since this day is wholly dedicated to God, and spiritual duties are the only work of it, our frame upon it should be more heavenly and divine than upon any other day, or when going about the duties of God's worship at any other time ; we should this day be much view- ing and admiring, with thankfulness, the dying *^ love of Christ," and the glorious " work of redemption" completed this day by his resurrection. We should be living this day above the world, and within view of heaven, making this day a little era* blem and prelude of the everlasting rest of the saints above. 9. It imports, that there is something of an universal sanc- tity and holiness peculiarly requiste on this day. Now, this sanctity must be universal, with respect to ourselves, with re- spect to the day, and with respect to the duties of it. (I.) With respect to ourselves, all our thoughts, words, and actions this day, should be God's in a special manner ; all that we are, all that we have, all we can do, should be wholly de- Voted to God's worship and service on this day, Isa. Iviii. 13. God would not only have our hands tied from working, but also our tongnes from talking, and our minds from thinking on worldly things, this day. (2.) With respect to the day, we should spend the whole of it in holy duties, either public, private, or secret. It is not. for an hour or two only that we must study to be specially holy, but through the whole day ; we should count every mo- ment of Sabbath-time precious, and suffer none of it to be lost, that we can save, still aiming to be doing something for God and our own souls. • (3.) With respect to the duties of the day, we should esteem them all, [and make conscience of them all, since they all have a divine stamp upon them 5 reading, hearing, prayer, praises, communicating, meditating, conferring, catechising, giving alms, &c. God is to be found in every one of these duties, and therefore none of them is to be neglected : And, when we find him not in one of them, we must seek him in another ; and, if we conscientiously go the round of duties, we shall surely " find him whom our souls love," Cant. iii. 4. Lastly^ This expression, of being " in the spirit on the Lord's day," imports the performing the duties of it with pure and spiritual ends, viz. " to glorify God, and enjoy him." God is the sole object of our worship, and he must be the upon the Lord^s JDay, 95^ principal end of it too. In our worship we must seek him^ Heb. xi. 6. not ourselves. It is natural for man to worship God for self-ends ; we often perform duties, not only to be seen and esteemed of men, but also to be seen aud valued by God for them, Isa. Iviii. 3. <* Wherefore have we fasted, (say they), and thou seest not ?" &c. They did not perform duties to glorify God, but to obtain a reward for themselves, and have a righteousness of their own to found and plead upon^ Let us study to be denied to our own duties, and guard against a selfish and legal spirit in our Sabbath-day's performances. This will be a dead fly to spoil the ointment, and will keep our best duties from being savoury to God. Let us study, then, to perform them all ** in newness of spirit, and not in the old- ness of the letter," Rom. vii. 6. Let us use them all as means for bringing God and our souls together, as means for obtaining communion and fellowship with God, and holding special inter- course with him, which is the only way to fit us for glorifying God both here and hereafter. DIRECTION n. Concerning the holy Duties requisite upon the Lord\s Day* riiHE duties necessary upon this day, are either puplic, pri- -^ vate, or secret. I shall not meddle with the duties of public persons as such on the Sabbath, or what is specially incumbent upon magis- trates or ministers upon this day, in their public stations, but shall insist only upon those duties required of all Christians ia common. Qiiest, L What are those public duties required of us upon the Lord's day ? Ans. They are those which we are bound to perform in the public assemblies of God's people ; and, indeed, the Sabbath is institute chiefly for the solemn performance of the duties of God's worship, in the public meetings of his people \ for the Lord hath a special delight therein ; " he loves the gates of Zion more than all the dwellings of Jacob ; and wherever two or three are gathered in his name, he will be in the midst of them." W^hy ? It is in the assemblies of God's people for public worship, that God receiveth the highest praises from us ; and hence the Psalmist saith, " I will give thee thanks in the great congregation ; I will praise thee among much people. And in his temple doth ^v^ry one speak of his glory," Fsal. Vol. IV. No. 26. N 98 Of the Duties requisite XXXV. 18* Psal. xxix. 9. And as in public worship God re^ ceiveth the highest praises, so there it is he bestoweth the richest mercies, Psal, Ixv. 4. " Blessed is the man whom thou chusest, and causest to approach unto thee, that he may dwell in thy courts ; we shall be satisfied with the goodness ot" thy house," &c. O what good things are contained in that word, the " goodness of thy house !" there is pardon, peace, love^ grace, life, light, strength, comfort, &c. Now, the public duties of the Sabbath, recorded in Scripture, for which God's people ought to meet and assemble that day, are various ; and particularly, they are to meet together for reading and expounding the word of God ; for preaching, hearing, praying, praising, partaking of the sacraments, collecting for the poor, Sec, for all of which we may see Lev. xxiii. 3. Psalm xcii, Isa. Ixvi. 23. Luke iv. 16, Acts xiii. 14, 15, 27, 44, xv. 21. xvi. 13. XX, 7. 1 Cor. xvi, 12. But particularly, I, Hearing the word publicly read and preached with reve- rence and attention, is a principal duty on the Sabbath j nay, our life depends upon it, Deut, xxxii. 46, 47. It is the great mean God hath appointed for the conversion of souls. Bom. x. 14, 17. Whatever men think of it, it is the powerful instru- ment of our salvation, Bom. i, 16. The waters of the sanc- tuary run only through the channels of the word ; the mines of grace are found only in those climates where the gospel-sun shines. The Lord, if he pleased, could immediately, by his Spirit, break open sinners' hearts ; but he hath determined to honour his word in this work, as is plain in Lydia's case. Acts xvi. 9, 10, 14. Beading the word and sermons at liome is good ; but hearing the word preached is the ordinary mean God hath appoiuted and promised to bless for conversion : And if this be slighted, or prove ineffectual, no other way can be contrived for it, as we are told, Luke xvi. 29, 31. So that though a glorified saint or angel should come down from heaven, and preach upon the beauty of Christ, and glory of heaven, in the most lively and demonstrative manner ; yet, if a preached gospel do not persuade sinners, neither would that.. Or, though a damned soul should come up from hell, and preach the evil of sin, and torments of hell, in the most pathetic manner ; yet neither would that persuade, if the word do it not. Why.'' The one is God's instituted mean, the other not. Let us then have an high esteem of God's or- dinance, and embrace all occasions for attending it. «' Be swift to hear," Jam. i. 19. Let none dare to count that mean, weak, or despicable, which the wise God hath instituted to save souls, 1 Cor. i. 21. ** It pltascd God by the foolishness upon the Loi^cfs Day, 9!^ fyf preaching, to save them that believe." And how comes be- lieving but by hearing ? Reading good sermons (as one says) is like milk cold out of the dish, but preaching is like milk warm from the breast, which is far more nourishing to the child. Let us always, then, as "new-born babes, desire this milk, that we may both live and grow thereby," 1 Pet. ii, 2. II. Another of the public duties of the Sabbath is, public prayers with the congregation. Prayer is a principal part of God's worship, and therefore is frequently put for the whole, Zech. viii. 21, 22. Acts xvi. 23. Hence God's temple of old was called the house of pray- er. Public prayer is most necessary for averting judgements, obtaining blessings, and preserving love and unity among Chris- tians ; also it is a solemn owning the God whom we serve in the face of the world, and so highly glorifies God. The boun- tiful Lord is well pleased to see many beggars thronging at the beautiful gate of his temple, waiting for an alms from his hand. And their joint prayers are most prevalent with him, far more than private prayers ; for a petition presented by a single sub- ject, is not so prevalent as that which is made by a whole city. Peter is cast in prison to be executed. Acts xii. but the church meets and prays him out of his enemies' hands. The united prayers of the church are most .powerful to procure God's blessing and presence ; therefore, reader, see that you make conscience in joining therewith, and be not absent from them. It is a most graceless practice in some, they either come not into the church till the public prayers be over, or they go out after sermon before public prayers be made. I am sure, such can expect nothing by the sermon but a curse, since they join not with the prayers for a blessing upon it to themselves or others. III, Duty is the singing of psalms, and praising God with ^he congregation. Praising God by singing is often enjoined in Scripture ; yea, no less than four times in one verse, Psal; xlvii. 6. It is comely for the people of God ; they are called singing birds, Cant. ii. 10. they are such as should sing all the months of the year ; yea, even in the dead month of affliction: So did Paul and Silas in a prison at midnight, when their backs were sore with scourges, and their feet fast in the stocks, Acts xvi, 25. But in a special manner, singing praises to God is our duty in public assemblies, Psal. cxlix. 1. Luke xxiv. 53. And In these, *' both princes and people, young men and maid- ens, old men and children," are bound to act a part in this heavenly concert, Psal. cxlviii. 11, 12, 13. And, above all days, the Sabbath is most proper for this duty, Psal. xcii. V 9 100 Of the Duties requisite title, Psal. cxviii. 24. It is a day of tlianksgiving and lioly joy : We have God's praises to celebrate for the wonders of creation and redemption, we have the glorious victories of the Captain of our salvation to extol and magnify ; and therefore the duty of singing praise this day is highly necessary. By this duty we not only glorify God, but we edify one another, Col. iii. 16. The melody and conjunction of many serious souls, tend to raise and elevate the heart. Yea, it was one mean of Augustine's conversion ; he says, " He wept when he lieard t'le psalms sung by the church." Singing is a reading with meditation, and gives free vent to the thoughts and affections, and helps to excite and ac- tuate the graces ; it is the breath or flame of love or joy ; it is the eternal work of heaven, the music of saints and augels there. Rev. v. 9, 10, 11. xv, 3. And what are church-assemblies here, but the place of our apprenticeship and preparation for heaven ? I know nothing in the world that more resembles heaven, than a company of God's people har- moniously singing his praises " with grace in their hearts, making melody to the Lord j" for then the soul rejoiceth in di- vine goodness, meditates on divine promises, extols divine ex- cellencies, and mounts up to God in acts of faith and love. Let us then make conscience of this heavenly duty in the pub- lic assemblies, and perform it with heart and tongue ; for were it not a proper exercise, God would not honour it to be the only ■work of heaven, to the exclusion of prayer, repentance, read- ing, hearing, communicating, &c. IV. Partaking of the sacraments is another public duty of the Sabbath. 1. The first day of the week, our Christian Sabbath, is the proper day for celebrating the memorial of redeeming love in the Lord's supper. Acts xx. 7. This was the ordinary prac- tice of the primitive Christians in ancient times ; and, because of their constant breaking of bread on this first day of the week, it wont to be called diespanis, August, epist. 118. So fired were the hearts of Christians in those early times with love to and zeal for their glorious Redeemer, who had so lately poured out his blood for their redemption, that when they as- sembled together upon the first day of the week, the day he liad instituted for his honour, they could not think of parting, until by the breaking of bread according to his example, they had celebrated the memorial of his dying love, his atoning blood, his victorious resurrection, and triumphant return ; which also they designed as a pledge of their mutual love to and com- munion with one another. And though thebe first Christians upon the JLonVs Day» 101' were animated with more life and love, and were habitually in a better frame for partakir)g of this love-feast, than, alas I we now are ; yet we must own, that we are under the same obli- gations of love and gratitude to our dying Redeemer, and have the same need of the frequent application of his blood, and of a confirmed interest in his death, that they had, and conse- quently ought to dedicate many more Lord's days to the cele- bration of this memorial- feast of his supper, than now we do : Especially seeing the partaking of this ordinance is the proper work of the Lord's day, and one special design of the institu- tion of this holy day. 2. Baptism is most proper on this day : The day is holy, and the sacrament is holy. Children should be brought to the congregation, and baptized in face thereof ; for, since baptism is the door to Christ's house, it is fit to be entered when the family is convened, or the church assembled, that so the re- ceiving of new members thereinto may be homologate by them; that the parents' engagements may have the more witnesses to them, and the children have more prayers put up for them ; and also, that the whole congregation may be edified by this solemn ordinance, and excited to remember and improve their own baptisms. Of which afterward. As to the feasting part of this solemnity, I do not think it proper on the Lord's day : This may well be delayed till the day after. V. Making public collections for the poor, is a proper duty on this day, I Cor. xvi. 1, 2. ITiis day being instituted to keep up the memorial of Christ's infinite charity to mankind, and for our meeting to receive new blessings and mercies from him, we are, in gratitude, bound on this occasion to be liberal to his poor : This doth not wrong, but promote our Sabbath- day's frame. Let no Christian then neglect this duty, which is hO plainly commanded by Christ, and has been practised by the Christian church for near these two thousand years. Think it not enough rhat you give something privately to the poor this day, and that this may excuse you from any pub- lic contribution : For this would be a slighting of an express command, and making one duty to justle out another ; and, besides, would tend to frustrate Christ's institution of deacons and church rulers, who are appointed to receive and distribute the collections for the poor, according to their various neces- sities. When the apostle enjoins the Corinthians to *' lay by them in store on the first day of the week, that there might be no gatherings when he came ;" it is plain, he chiefly means their depositing their charitable contributions with the church-^ iOS Of the Duties requisite rulers : For, if it were uot so, there would still be need of gatherings when he came. I grant, indeed, it were very proper for every man, besides the public charity he gives on the Lord's day, likewise to set apart something this day, and lay it by him in store, according to his gains and incomes through the week, as a stock or fund^ out of which he might give to pious and charitable uses, as oc- casion should require ; and so, the stock being prepared be- forehand, you will give the more bountifully and more willing- ly to such uses, than otherwise you will find in your hearts to do. If not only rich men, but even tradesmen, labourers, and servants, would thus lay up every Lord's day some very small thing by them, they might, without any sensible damage to themselves, have somewhat to give to proper and needy ob- jects : And I am persuaded this would not be the way tp im- pair, but to increase your means. Quest, li. What are the private duties required of us upon the Lord's day ? Ans» It is not enough that we spend some part of the Lord's day in public worship ; but since (as I proved before) the whole day is consecrated to God, the rest of it is also to be kept holy, and taken up in holy duties, in private and secret. Domestic and private duties are necessary on this day, both for preparing us for the public ordinances, and for improving and reaping advantage by them. These duties are, family-worship, by reading the word, singing the praises, and calling upon the name of God, family- catechising, repetition of sermons. Christian conference, &c. L Family- worship is a duty incumbent on masters of fami- lies every day, but more especially upon the Lord's day. It is to be regretted, that there should be any need to adduce argu- ments to prove this : But since there are some who call them- selves ministers, who either deny it, or else have- not so much conscience or courage directly to assert it in their preachings or writings, (they neither press the performance of this duty, nor reprove the neglect of it in others ; and, as it is generally said, they do not practise it themselves ; whereby many are encouraged to slight family-worship, and think it no necessary duty, to the great hindrance of the advancement of piety), I shall therefore prove it to be the duty of all masters of fami- lies, especially on the Lord's day ; and that, in the first place, from the fourth commandment. The fourth commandment is principally directed to masters of families, because families, as such, are chiefly to be con- feyned in the keeping of it, both negatively and positively. on ihe Lord^s Day, 103 For as the command enjoins every master of a family, with " all that are within his gates, his son, his daughter, his man- servant," &c. to forbear all manner of work on the Sabbath 5 so it likewise enjoins them to '^ remember the Sabbath-day^ to keep it holy." Now, to keep the " Sabbath holy to the Lord," without all doubt, implies the worshipping of God : This cannot be understood only of worshipping of God in the public assemblies, for these cannot be always had ; yet still the command for sanctifying the Sabbath is binding on fanu» lies. Again, the public worship takes up only a part of the Sabbath ; but families are bound to sanctify the day through- out. This cannot be duly done by the members of the family worshipping God apart in secret ; for families, as such, are bound to do it. The command binds a master to do it jointly with his family, as well as it binds a minister to do it jointly with his congregation. Moreover, if the command did only bind a master of a family to worship God in public, and m secret, upon the Sabbath, then he would be no further concern- ed in sanctifying the Sabbath than any other member of his family ; also, he would sanctify the Sabbath as much in com- munion with the members of other families as those of his own, which were most absurd. But it is plain, that the command lays it especially on the master of the family to take care of the sanctifying of the Sabbath in his family ; which must be by worshipping God, as well as by resting from labour ; other- wise he would do no more than is required of the beasts : And this he caa never account for, unless he do it in commu* nion with his family, go before them in it, and by his example, direct and encourage them in the holy worship and service of God upon his holy day. We have Joshua's practice sufficient- ly explaining this precept, Joshua xxiv. 15. He saith not, *' My house shall serve the Lord j" but " I and my house will do it ;" i. e. we will jointly worship God, and sanctify his Sabbath, which are the principal parts of his service. This he would do, and we ought all to do, though there were no pub- lic worship in the world. And this is confirmed by Lev. xxiii. 3. which requires the Sabbath to be religiously observed in all our dwellings or private houses, as well as in holy convoca- tions ; by every family apart, as well as by many families to* gether. But I shall demonstrate the indispensable necessity of this duty of family- worship, from several other topics. I. The light of nature and sound reason pleads for it oa many accounts. 1. It teacheth that all societies should jointly honour their founders. Now, God is the Author and Founde-f l04 Of the Duties requisite of families, Psal. Ixviii. 6. " God setteth the solitary in fami- lies ;" and ought not families to worship him who instituted them, and that for this very end, that " they might glorify him, and shew forth his praise ?" 2. The light of nature teacheth masters of families to use all proper means for preventing the hurt of the family, and res- elling them from danger: And it is plain, that family-prayer is a special mean for this effect. The light of nature taught the heathen mariner, with his ship's crew, Jonah i. 4. to use joint prayers to save them in a storm : And we see it was the mas- ter of the ship that called this duty. Now, shall a heathen master of a ship do more in his society, by nature's light, than a Christian master of a family will do in his, who is privileged with the clear light of the gospel ? 5. The light of nature teacheth men to do all they can to promote the good of their families, to provide food and physic for their servants' and childrens' bodies. And doth it not teach them also to use means to preserve their souls from wrath, and further their eternal well-being ? And what mean more proper for this end, than family- worship and conjunct prayer ? O masters of families ! your examples herein will have happy influence upon your children and servants, both to excite them to pray, and teach them how to pray. 4. Nature's light directed the heathens to have their Lares and Penates, or household-gods, whom they worshipped in a special manner, and to whom they offered sacrifices for the protection and welfare of their families : So we find in Scrip- ture, that Laban and Micah had their Teraphim or household- gods. Now, though these were vain helpless gods, yet it shews they believed a necessity of family-worship. Alas I heathens will rise up in judgement against many who are called Christians. II. We are commanded in Scripture to ** pray every where^ and with all manner of prayer," 1 Tim. ii. 8. Eph. vi. 18. Now, if we must pray in all places, then surely in our fami- lies : if with *' all manner of prayer," then surely with '' family- prayer." III. Masters of families are bound to love God " with all their hearts, and their neighbours as themselves ;" and conse- quently are bound to bring their families along with them to the worship of God. God's people are filled with such love and zeal, that they frequently call the inanimate creatures to join with them in God's praise, Psal. Ixix. 34. Psal. cxlviii. 2. &c, and how much more should they call their neighbours and fel- low Christians ! How oft doth David invite and exhort others npm the Lord^s Bay. 105 to praise God with him ? And will not masters of families, who love God and their neighbours, invite and exhort those to whom they are so nearly related, to join with them in the praise and worship of God ? IV. Families have many joint errands to the throne of grace, which call for joint family -prayers and praises : They oftea sin together, and therefore it is fit they confess and mourn to- gether : They need many family-blessings, and it is fit they jointly seek them : They are exposed to many family-dangers^ therefore they should jointly deprecate them : They receive many family-mercies, which call for family-thanksgivings : They work in their employments and labour together, and it is very fit they seek a blessing on them together* Y. All churches ought to worship God in a joint and solemu manner : Now, the Spirit of God frequently calls Christiau families churches ; which honourable title they would by no means deserve, if they had not communion together in the wor- ship of God. YI. It is plain from 1 Tim. iii. 4, 5, 12. that as ministers are bound to rule the church, so masters of families are bound to rule their families ; which is not only by instructing them, but going before them in God's worship, and being their guide and mouth in prayers and praisesi For every head of a fa- mily is a prophet, priest, and king, in his own house : He is a prophet, to teach and instruct his household, a priest to in- tercede and pray for them ; and a king to protect and govern them ; and especially to maintain God's worship and true re- ligion among them. YII. It is clear from 1 t*et. iii. 7* that husbands and wives are bound to pray together, and consequently the whole fa- mily : For there tliey are dehorted from strifes and contentions, because of their tendency to hinder their conjunct prayers. Ylll. The examples of the saints in scripture do invincibly prove family-worship to be our duty. We read not only of Abraham's instructing his household, and commanding them to worship God by themselves ; but also, wheresoever he so- journs with his household, he " builds an altar," and with them '' he calls on the name of the Lord ;" as is clear from Gen. xii. xiii. and xxi. I took notice of Joshua's family- devotion a little before. David, Psal. ci. saith, ** he will walk in his house at home with a perfect heart ;" and we find him coming home from the public worship, 2 Sam. vi. 20. to bless his own family, which was certainly to go about family- worship with them, and pray for God's blessing on them. We find Daniel about this work three times a-dav, Dan, vi. 10, Vol. 1Y. No. 2?, O 106 Of the Duties requisite It was open family-prayer which he performed ; for, if it had been secret prayer, strangers would not have known so well of it, nor would they have found him at it, as it is said they did. So great a prince would have had servants in his outer rooms, to have stopt them ere they came so near as to hear him at his secret devotion. We have our great pattern Jesus Christ singing psalms, and praying with his family, viz. his disciples, Matth. xxvi. 30. Luke ix. 18. John xvii. This was Cornelius's practice, Acts x. 2. ; it is said, '' he feared God, with all his house ;" which implies, that he " worship- ped God with all his house," for fearing of God comprehends worship. Lastly^ We find Paul, Philem. ii. 3. making mention of the church in Philemon's house, which was his religious praying- family. And then, ver. 22. he speaks of their joint " prayers, through which he trusted he should be given to them." Since, then, the duty is so clear, let us be concerned and zealous to promote the worship of God in our families. Con- sider how zealous some are to promote a false or superstitious worship : God bids the prophet look and wonder at their di- ligence, Jer. vii. IT, 18, There we see both fathers, children, husbands, wives, and all, are taken up about it. Where, alas I is there any family so earnest for the true worship of God ? Objections against Family-worship answered. Object, 1. ** W^e pray in secret, and that is sufficient.'* Ans. 1 . This is not sufficient, as hath been proven ; one duty will not supply the want of another : Family-prayer is your duty, as well as secret prayer; and you ought to go the round of duties, and slight no known duty, if you would prosper in any duty. 2. Secret prayer, O man I would be your duty, although you had no family ; yea, although you had no tongue nor faculty of speech. O master of a family ! why hath God blessed you with a family, and with the faculty of speaking, but that you might be more capable to glorify him with and before others ? Hath not Christ, in that excellent pattern of prayer, taught you to pray conjunctly, by saying, <^ Our Father which art in heaven, give us this day our daily bread ?" Have you any charity to your neighbours, any love or pity to the souls of your family, and will not take them along with you to the throne of grace ? Did you enjoy any communion with God in secret, or taste any sweetness in the duty, would you not in- vite them to come, taste and see that God is good, and par- take of the same heavenly cheer with you ? npon the Lord's Day. 107 Object. 2. " We have not gifts to pray before others." Ans. 1. The great Hearer of prayer doth not look to gifts as we do ; no, he looks to the heart. Say not then, because you cannot pray as a minister, or such a gifted man, that ye will not pray at all ; bring a humble and broken heart to God, and he will accept of you, though you had but two or three words, or broken sentences. It is not fine words, or eloquent expressions, that God is delighted with j it is the sincerity of the heart. 2. Use the one talent, trade with it, and it will increase ; do as you can, and God will teach you to do better ; I never knew any that tried it sincerely, but God helped them. Can ye not say with the disciples, "Lord, teach us to pray?" Yea, say but the Lord's prayer, if ye can say no more, and, if ye do it sincerely, more shall be given. 3. Make use of the helps which God affords you for prayer. Acquaint yourselves with the scriptures ; frequently read the Psalms, and particularly the xxv. li. Ixxxvi. and cxix. Psalms, and others, where you will find variety of fit expres- sions and petitions to be used in prayer. Take with you these words which the Holy Ghost teacheth, they are the most acceptable words. Likewise study the Ten Commands, view the large extent and meaning of them, the duties requir- ed and sins forbidden in each of them, and they will furnish you with vast matter for confession and petition. Also study the Lord's prayer, and the import of the several petitions thereof, for there are many petitions wrapt up in every one of them. 4. Study well the attributes and works of God, and they will afford manifold matter, both for prayer and praises. View the work of creation ; and more especially the work of re- demption, the eternal contrivance of it, the glorious Mediator, his nature, his offices, life, death, sufferings, and infinite love 5 his fulness, graces, offers, promises, and well-ordered covenant ; and then, I am sure, you will not be barren of suitable mat- ter and words for prayer. ** A very child, (as one saith), when he sees a merchant's pack opened, where there are va- riety of things which he desireth, will learn, without book, to say, O father ! buy this, or give me that." So the soul will not want what to say, that sees the treasures and riches of Christ opened. 5. Study to be acquaint with yourselves, your hearts and lives : Consider your state and circumstances both in soul and body, and the providences of God towards you. Think upon the vanity and inconstancy of all worldly things, the frailty of 02 lOS Of the Duties requisite man, and brevity ef life ; and particularly, think much on the four last things, death, judgement, heaven, and hell, and you will have abundance of matter for prayer. Besides all which, there are four words ye should always keep in mind when you go to prayer, which would prove a last- ing fountain for suitable matter to you, viz. your sins, mise^ ries, wants, and mercies, (1.) Your sins. Have you not a great multitude to confess, and seek mercy for, sins original and actual, of omission and commission, of heart and life ? What indwelling corruptions and heart-plagues have ye to lament, hardness, deadness, car- nality, unbelief, backsliding, hypocrisy, &g. Look into your lives, and behold what sins ye have committed, and what du- ties ye have omitted, and make particular confession of them. (2.) Your miseries. How many have ye to complain of, and beg deliverance from in prayer ? Are you not born in a lost state, a child of wrath, an heir of hell, under an unsup- portable burden of unpardoned guilt, most loathsome and pol- luted in God's sight ; under the tyranny of Satan, liable to all the miseries of this life, cares, toils, losses, crosses, sick- ness, and death ; yea, exposed to the wrath of God, the cursesf of the law, the sword of justice, to a strict and severe judge- ment-seat, to unquenchable lire and everlasting burnings, and to banishment from God's favour and presence to all eternity ? (3.) Your wants. Are ye not poor beggarly sinners, full of wants and necessities ? " In us dwells no good thing.'* Do you want the bread of life, the balm of Gilead, pardon of sin, peace with God, deliverance from wrath, a new nature, a soft heart ? Do you want " eye-salve, white raiment, gold tried in the fire?" Do ye want *' faith, love, repentance, victory over lusts ?" &c. And have ye not matter for prayer and suppli- cation ? Have ye not temporal wants to lay before God ? Ye can tell them to your friends, and complain to them, though they afford you little help ; ought ye not far rather go to God with them, who is both able and willing to help ? Do you want health to your bodies, bread to your families, provision for your children, a blessing on your labours ? Then seek them from God : *' The ravens cry to him, and he hears them ;" how much more will he hear you ? (4.) Your mercies. God daily loads you with his mercies ; they are new to you every morning : It is of the Lord's mer- cies that your houses are not consumed with fire in the night, and ye buried in the ruins thereof ; that sudden death doth not smile your children, servants, cattle, or relations ; that yqu waken in safety every morning, and not in everlasting upon the Lord's Day, 109 flames. Doth not the Lord set a hedge about you, and all that you have, and preserve you from devils, enemies, and manifold dangers ; give you health and strength, bless the work of your hands, cover a table for you, and rain manna about your tents? And have you not plenty of matter for thanksgiving ? Yea, he hath contrived a way to save you, sent his Son to redeem you, makes pressing offers of his salvation, and waits patiently for your repentance. Now, if you think on these mercies, can you want words in prayer to bless God for them ? I say then, remember your sins, miseries, wants, and mercies, and ye will never be scarce of matter for prayer. Object. III. " We have not confidence to pray before others." j^ns. 1. Mind what Christ saith, " They that are ashamed of him before men, he will be ashamed of them before his Fa- ther in heaven." 2. Many are ashamed to pray before others, who are not ashamed to sin, curse, swear, get drunk, and break the Sabbath before others. 3. Why should you be ashamed to pray before your own family, those you constantly converse with, and of whom you have the command ? Will you have confidence to plead this frivolous excuse at the day of judgement ? But, lastli/j you will not plead such excuses in things re- lating to the body. If your children and family were starving for want of bread, ye would neither want words nor confidence to make known your case to a rich friend ; if you were mor- tally sick or w ounded, you would freely tell your case to a phy- sician ; if ye were drowning, ye would call aloud for help : And now, when ye and your families are ready to perish in your sins, will ye not make known your case to God, and cry with the disciples, " Lord, save us, or else we perish ?'* The common beggars, that go from door to door, will rise up against you ; they think no shame to cry at the rich man's door, hear them who will ; they want not words enough, ye need not teach them what to say ; their pinched bowels make them both elo- quent and importunate ; they weary not to stand and cry, though they be but expecting a small morsel. And shall we, whose needs are far greater, whose expectations are far higher, want words or confidence to cry and knock at God's door, since he declares that our importunity is nowise a trouble, but a pleasure to him ? Are not everlasting life, and deliverance from hell, worth the seeking ? Shall men do more for the welfare of their dying bodies, than we for the salvation of our iu.i mortal souls ? 110 Of the Duties requisite Object, IV. " We have not time to spare for family-wor- ship, our labour is so great, and business so throng." Ans.. 1. Is not the worship and service of God the greatest business you have to do in the world ? All other things are trifles in respect of this. 2. Better want time for sleeping, for eating, or any thing, than want time for this, which is far more necessary than any thing else. 3. God, in his providence, may soon cast greater hindrances in the way of your worldly business than this, as ye suppose, would be. He may send fevers among children and servants, that will stop your labour much longer than a little time spent daily in family-worship would do. When sickness or death comes, they will not be put off by telling that you have no time for your labour to be sick j no, ye must find time to be sick and lie on beds, though it were in the throng of harvest. And must ye, whether ye will or no, find time to be sick and die ? and will you find no time to pray with your families, ift order to prepare you and them for sickness and death ? And further, it is likely, that if ye prayed more in your families, your labour would be less stopt by sickness and other troubles ; you should have fewer crosses and perplexities in your busi- ness ; and, whatever they were, you might expect they would be sanctified. Family- prayer would be a svveet vent and ease to the mind, under all family cares and anxieties. 4. Family-prayer will not hinder your business, though in the throng of harvest. What stop would it be to your work, to be every morning and evening a quarter of an hour upon yonr knees with your family ? IS ay, it would further it, and procure a blessing on the work of your hands. And I have observed, that in those parts of the nation where husbandmea and tradesmen take time for family-worship, they are in a more flourishing condition in worldly things, than in those parts where it is neglected. Remember, that all the success of your labour depends on the special blessing and providence of God, and there is no way more likely to obtain this than fa- mily-prayer. If God vouchsafe not his blessing, your labour will belabour in vain, Psal. cxxvii. 1. 2. How soon may God blast all the labours of prayerless persons ! 5. Whatever you pretend from want of time on week-days, to excuse you from family- worship, yet there is no shadow for this objection upon the Sabbath-day, in which you have no other business but to serve and worship God. He is gra- ciously pleased to free you this day from your labour, that ye may apply yourselves entirely to his worship without distrac- on the Lard's Day* 111 tioh. O ye that are straitened for time through the week for family and secret prayer, be busy on the Lord's day in the performance thereof, and be thankful to God for allowing you this day for these exercises ! In the name, then, of the great God who hath founded fa- milies, and is the God of all the families of Israel ; and in the name of his Son Jesus Christ, in whom only the families of the earth can be blessed ; I beseech and obtest all you that are masters of families, to honour the Creator and Redeemer of the world in your families ; erect him a family-altar, and dedicate your houses to be temples for the worship of God. Perform this duty conscientiously every day, but more espe- cially upon the Lord's day ; let your family- sacrifices this day be doubled. I shall add some more motives to it. I. This is the way to procure you all sorts of family-bless- ings. Would you have God to build your houses, bless your substance, dwell in your families, and be a guard to them night and day ? Would ye have your relations comfortable, your affairs successful, and your enjoyments sweet ? Then set up, and keep up family- worship, make your houses little churches. 1. You may expect family-protection, if by family-prayer you lodge your families " under the shadow of the Almighty ; you need not be afraid of terrors that fly by night or by day," for you are under the tuition of him " that keeps Israel, who neither slumbers nor sleeps." Praying families are preserved from many more evils and mischiefs than they are aware of; sometimes divine providence makes a visible distinction be- tween them and others. I have read of a little town in the canton of Bern in Switzerland, consisting of 90 houses, that in the year 1584 was all destroyed by an earthquake, except the half of one house, where the master of it, with his fa- mily, were at the time on their knees at family-prayer. This is a noble pillar for supporting your houses. 2. You may expect family-provision 5 " your bread shall be given you, and your water shall be sure ; you shall dwell in the land, and verily have food." God feeds the ravens that cry to him, and will he not much more feed Christian families that cry, ** Lord, give us this day our daily bread ?" O poor tradesmen, who can hardly get your credit kept and families maintained ! O poor tenants, who can scarcely get your farms paid, and children provided for, by all your sore toil and labour ! will you try family-prayer sincerely ? I dare say, that the Lord, who " blessed. the house of Obed-edom, and all that pertained to him, because of the ark of God which he lodged," vhW 1 l*i bf the Duties requmte from that day forth bless you, prosper the work of your hand% and make your affairs more successful : It will not hinder your labours, but procure a blessing on them. I say, then, make a fair trial, and I hope in a little time you shall find a sensible change in your affairs. Some have observed this in their ex- perience. 3. You will have the more Comfort and satisfaction in your family-relations ; this is the way to keep up your authority among them, and to procure you more respect from them. If a master of a family exert his authority to bring those under his charge to attend family-worship, he will find them more observant of his other commands ; children would be more obedient, and servants more faithful ; the fear of that God, whom they daily worship with you, would be an awe-band upon them to do their duty to you, and act for your interest. II. Family-worship is an excellent mean to advance religion and reformation through the whole land. If every one would begin with his own family, reform it, and plant piety therein^ what happy cities and parishes would we soon have I If you would recover decaying piety in the land, and banish cursing, swearing, drunkenness, Sabbath-breaking, &c. out of the town and parish where you live, then begin with your own family ; set up prayer and religion therein. Satan and vice will not dwell contentedly beside prayer. The way to make a clean street is, for every house to sweep before their own door^ Religious families are excellent nurseries to the church, and seminaries of piety. Do you wish then to see religion flourish, and reformation carried on ? and do you desire to be instru- mental therein ? then worship God, promote piety, in your own family : Your example might influence your neighbours about you to the like ; it would excite your children and ser- vants to secret prayer ; and, when they come to get families of their own, they will readily do as you do, and so will their children and servants after them : And thus you will be in- struments of handing down religion to the rising generation, and for " turning mauy unto righteousness." O it" God would persuade the hearts of people, both in town and country, to set about family-worship, how soon would religion put on an- other face ? The streets and fields would not be so thronged with old and young on the Sabbath, people walking and dis- coursing idly, laid boys playing and sporting themselves ; the church would be better frequented, and people more attentive and devout in time of sermon and public-worship. Family- worship is also a notable help to prepare us for public worship, and the right observation of the Sabbath, upon the Lord's Day, 113 But the domestic sanctificatlon of the Sabbath, enjoined by the fourth command, includes more duties than prayer, reading the word, and singing of psalms in families. And so 1 come to speak of others. A second Domestic Duty on the Sahhath^ is Family CatechiS" tug and instruction. Masters of families are bound to instruct and teach those under their charge, viz. their children and servants, in all things necessary to salvation. Yea, they are bound, not only to instruct them in the knowledge of the principles, but also to enjoin them the performance of the duties of the Christian religion, and to admonish and reprove them for the neglect thereof. The necessity of this duty may be proven by many arguments. J. From the law of nature, that binds us to do what we can to promote tlie welfare and happiness of our children and fa- milies, and to help them when in misery and distress. Chil- dren are a part o£ the parents wrapt up in another skin ; and therefore parents should do for them as for themselves. It is not enough that ye provide for their bodies ; for the very birds and beasts do this, nay, even *' the sea-monsters draw out the breastF, and give suck to their young ones !" Lam. iv. 3, j but you ought to provide for their souls, which are their better part, yea, a thousand times more precious than their bodies. You would think it barbarous cruelty in a parent to suffer his child or servant to starve for want of bodily food ; O I but it is far more cruel, to suffer their precious souls to perish and starve for want of spiritual food, or necessary instructions. 2. From the clear light of God's word, that binds this on masters of families as a duty. We see, the fourth com- mand obligeth masters to be answ^eiable for their children and servants, touching the sanctificatiou of the Sabbath, and the service of God on that day ; which certainly imports their in- structing them in their duty. The Lord commits their souls to their care, and they must account for them to him. When God gives any of you a child, he charges you, as Pharoah's daughter did Moses's mother^ Exod. ii. 9. " Take this child, and nurse it for me ; and I will give thee thy wages :" Or, as the prophet said to the king, 1 Kings xx. 39. *' Keep this man ; if by any means he be missing, thy life shall go for his life," If this child or this servant perish in his sins or ig- norance, through your neglect, his blood will I require at youf hands. Nay, we have express scripture-precepts binding you to this duty ; read Deut, vi» 6, 7. Prov. xxii. 6. Eph; vi. 4. Vol. IV, No, 27. V 114' Of the Duties requisite Also we have the examples of the saints, who were careful ia performing this duty. God takes special notice of it in Abra- ham, to his everlasting commendation, Gen. xviii. 19. " I know him, that he will command his children, and his house- hold after him ; and they shall keep the way of the Lord,'* &c. It was David's practice, Psal. xxxiv. 11. Prov. iv. 3, 4. and also Hezekiah'b, Isa. xxxviii. 1 9. 3. You are concerned, in common justice, to instruct your children, that ye may, so far as lieth in you, repair the injury done them by your conveying original corruption to them. Has God provided a cure for them in the gospel, and will ye not do so much as show it to them ? If you had rashly given a wound to any of their bodies, would ye not in haste provide a cure, or send for a physician ? and will ye do nothing for their souls, that are dying of the wounds of sin given them by you ? 4. It doth highly contribute to advance Christ's kingdom in the world, to train up a seed for his service. Tliis is likely to prove a more successful mean of reformation, than any other that can be used, either by magistrates or ministers, laws or sermons. Therefore, as Pharaoh sought to destroy the Is- raelites by killing their young ones ; so Satan, who is filled with spite against the kingdom of Christ, knows there are no such compendious ways to ruin it, as by perverting youth, and suppressing family-religion : This is a blow at the root, which causes him to employ all his power and policy this way. 5. It is also very much for your own interest and comfort, to instruct your families in the knowledge of Christ, and ways of religion. Ye may expect that your children and servants will prove dutiful to you. Well-educated children will take care of their parents in time of old age, sickness, or poverty : Whereas those that are not so often neglect their parents in the foresaid cases, or wish them dead. If you conscientiously instruct your children and servants, God will reward you for it, even in this life. Abraham, as we heard, made conscience of it ; and God blessed him with a dutiful sou, Isaac, and a faithful servant, Eliezer of Damascus, What an unparalleled instance have we of Isaac's profound obedience to his father's commands, in submitting patiently to bear the wood, yea, to be bound, and laid upon the altar to be sacrificed ? And, what a wise and faithful servant was the steward of his house, Eili- ezer, whom he trusted with all he had, and with the great concern of his son's marriage, which he managed with great prudence and integrity, and prayed earnestly for the good suc- cess of it I So that, if ye sow the seeds of piety in children upon the Lara's Bay. 115 and servants, yourselves shall reap the fruit thereof, even in this world. Again, it will be very comfortable to you on a death-bed, to leave a religious praying family behind you. What though you leave your wife and children poor ? yet, if you leave them praying, God will provide for them while here, and ye shall shortly have a joyful meeting with them in heaven. Your children here will " rise up and call you blessed ;" they will praise you, and follow your pious example : And as you took care to hand down religion to them, so will they do to their children and servants, when they come to get families ; and, when you are blessing God in heaven, they will be blessing God for you on earth. Nay, they \\\\\ meet you at a judge- ment-seat with blessings in their mouths : Your children will bless God that ever they had such parents ; your servants will bless him that ever they had such masters, that ever they saw your faces, or came under your roof. It has been known, that many, at a dying hour, have blessed God, for determining their lot to fall into such and such religious families, where Hrst they became acquainted with Christ and religion. A third domestic Duty on the Lord^s day, is godly conference. According to Isa. Iviii. 13. we ought not this day to speak our own words ; and consequently we ought to speak religious words, and entertain spiritual discourse, when we are together, concerning Christ and heaven ; or about the sermons we have heard, telling one another what we remember thereof, and that which did most edify us. Godly conference is well pleasing to God ; he notices and records all the good words his people do speak. Ma!, ill. 16. When the two disciples going to Emmaus were about this exercise on the Lord's day, Christ is so well pleased, that he comes to them, and makes the third man ; he entertains them with heavenly discourse, and opens their understandings to know the scriptures. We see, w^hen Elijah is so employed with Elisha, 2 Kings ii. 11. he is taken up and transported gloriously into heaven. This is a heavenly exercise, and the employment of the glorified in heaven :' It was Christ's w^ork when he was transfigured on Mount Tabor, and met with Moses and Ellas ; he conferred with them upon the blessed subject of his death and sufferings, O how holy and fruitful was Christ always in bis discourse ! " His lips dropt as the honey comb, and his tongue was as choice silver." He spi- ritualized earthly things, and turned them into heavenly in- structions ; when he conferred with the woman at the well of P2 116 Of the Duties requisite Samaria, concerning the water of that well, John iv. he quickly drew her from ordinary water to the water of life ; and, when eating bread in the Pharisee's house on the Sabbath-day, Luke xiv. he discoursed of eating bread in God's kingdom : So let all the disciples of Christ on this day imitate his example ; see that your speech be seasoned with grace, and your lips like those of the righteous who feed many. Speak much this day to the commendation of Christ, and invite others to acquaintance with him j and, when you see it for edification, communicate the experiences you have had of his love : " Come here, all ye that fear God, and I will tell what he hath done for my soul," Psal. Ixvi. and thus one live-coal wall help to kindle another. Upon this day of holy rest. Christians should be oft think- ing and speaking of the everlasting rest above, and conferring together of the way to it, and their meeting there. Do you believe you are going to that rest, and yet never speak of it ? If two or three of you had entered into an agreement to go to America, and seek the golden mines which are there, would ye never be speaking of that country, or desirous to hear of it be- fore your going ? O Christians ! are ye shortly to be " caught up together in the clouds, to meet the Lord in the air, and to to be for ever with the Lord ?" according to 1 Thess. iv. 17, 18. It hath likewise been the practice in many places, when religion comes to be in esteem, for young persons to meet to- gether in the evening of the Lord's days for godly conference upon spiritual subjects, or the sermons they have heard, and for prayer and praises, to their mutual edification. And it is al- ways observed, that such religious meetings on Sabbaths or week-days are set up in parishes where the gospel begins to thrive, just as naturally as birds draw together in the spring : Toung converts are Christ's " singing birds," Cant, ii, 12. And the Scripture affords good ground and warrant for such meetings, Mai. iii. 16. Psal. Ixvi. 16. Psal, cxix. 63. Jer. xxiii. 35. Acts xi. 5, 12. Heb. iii. 13. Heb.x.24, 25. 1 Pet. 4, 10. A fourth Do??iestic Duty on the Sahbath^ is a holy care in masters of families to restrain all profanation of the day by children and serva?its^ or any mithin their gates. The fourth command expressly requires this. Though you be not magistrates, yet God has clothed you, who are heads of families, with power and authority in your families, to see to the honour of this day : Use it then for God, as ye will be answerable. Let none under your charge profane this holy day, by working, sporting, or playing 5 or by idleness or nc- upon the Lord's Day, 117 gleet of the duties of the day. See that they duly attend pub- lic ordinances and family- worship 5 suffer them not to be 'absent therefrom. O masters of families ! concur frankly with the minister of the parish, to suppress the abuses of this day : you will see them, and know of them, when ministers cannot. Testify against them in your stations, and this will make the minister's work the more easy. O what a sad thing is it in many places, to see ministers left to fight against sin alone, without having one to join with them, or once open a mouth against it ! Hence it is, that many are turned impuden£ in sinning, particularly in Sabbath-breaking, -and value not a minister's rebuke. Alas ! have ye neither love to God nor your neighbours' souls ? Have ye no concern for God's glory, nor grief to see him dishonour- ed ? Have you no charity to your near relations, no love to your own children, no concern for your servants or nearest neighbours, no desire to keep them from falling into everlast- ing burnings, that you will not speak one word to prevent it, or warn them of their hazard ? Let none say, with cursed Cain, " Am I my brother's keep- er?" Tor God requires you to be doing good to all in your station, and to love your neighbour as yourself. And the fourth command expressly makes you accountable for all within your gates. Object. '* I have stubborn servants, that will not be re- strained by my admonitions or reproofs." Am, 1. You should be more careful in the choice of the members of your family, and particularly of your servants, since God gives you a free choice in this matter. Consider David's care therein, Psal. ci. 6, 7. " Mine eyes shall be upon the faithful of the land, that they may dwell with me ; he that walketh in a perfect way, he shall serve me. He that work- eth deceit, shall not dwell within my house ; he that telleth lies, shall not tarry in my sight." Do ye think that he, or she, is fit for your service, that cares not for God's service ? Can you expect a blessing on the work of their hands, who are enemies to God ? A godly servant (though I confess he is rare enough to be found) is a greater blessing than many think; he not only works for his master with his hands, but with his prayers also, as did godly Eliezer, Gen. xxiv. 12. ; and to be sure he did his master Abraham as good service by his prayers as by his prudence. But, 2. If it be your lot to be concerned with stubborn and disobedient servants, let them know that you have authority from God to oblige them to keep the Sabbath, by attending ordinances in public and private, and to restrain them from 118 Of the Duties requisite profaning this day ; and, if they will not be reclaimed, to ex- pel them from your house : If they neglect or mismanage your work, would ye not use your power and authority with them, to cause them help their faults ? And, were you in as good earnest for God's service on the Sabbath, as for your own upon the week days, I am persuaded ye might bring your children and servauts to serve God, and keep this day far better than they do. Quest. III. What are the secret duties requisite upon the Lord's day ? Ans. It is not enough that we worship God this day in con- junction with others, whether in the congregation or in fami- lies : The right sanctification of the Sabbath includes secret duties also, such as prayer, reading, meditation, &c. That re- ligion is not true which is ail visible to the world ; for the life of religion lies in the secret intercourses which are betwixt God and the soul, that the eyes of men do not penetrate into. Secret duties are the best trial of our sincerity ; the Lord, that seeth in secret, takes special notice of them, and, if duly performed, he will openly reward them. Let us therefore make conscience of them, and that especially upon God's holy day, which is entirely set apart for holy duties : And labour to time duties so this day, as one duty may not justle out an- other. As you must not let family-duties interfere with pub- lic duties ; so you must take care that secret duties do not in- terfere with family ones. But, more particularly, 1. Secret prayer is a duty necessary on the Lord's day, both for preparing us to attend the public ordinances, and for im- proving and reaping benefit by them afterwards. I do not mean, that this duty is to be confined to the Sabbath only : No ; it is necessary every day, according to David's example, Psalm Iv. 17. but that is especially requisite as a part of the worship of this day. Prayer is so necessary, that it is put for the whole worship of God, Acts ii. 21. It is the character of a converted soul, " Behold, he prays," Acts ix. 11. but it is the mark of an atheist, that " he calls not upon God," Psal, xiv. And, in a special manner, secret prayer is what every carnal man hath an aversion to. The devil can allow men their church-prayers, their family-prayers ; but closet-pray- ers he cannot away with, especially when they are frequent and constant, because they are too much an argument of sin- cerity. A hypocrite takes no delight in secret prayer, nor in any duty but what is seen of men, and will gain him a name. But, reader, if thou art sincere, thou wilt consider that God's •eye is upon thee in private, as well as in public j and therefore upon the Lord^s Day. 119 wilt seek to approve thyself to God in secret duties, as well as public. As secret prayer was our Saviour's constant prac- tice while on earth, so it was his special injunction to all his foilowers. Mat. vi. 6. You need not fear that your secret prayers will be forgotten. No : God is every where ; he has an ear to hear your secret groans, and an eye to see your se- cret tears : Yea, he has a bottle to preserve them, so as a drop of them shall not be lost. In our secret addresses, which are more stated and solemn, let us carefully remember the three parts of prayer, confession, petition, and thanksgiving. Let us confess the sins we are guilty of, cry for the mercies we want, and thank God for those we enjoy. Let us mind that this is not only a command- ed duty, but our dignity and privilege. What an honour is it for dust and ashes to be allowed access to the great God I for a worm to speak freely to its Creator ! for a poor beggar to converse familiarly with the King of heaven ! O sinner I would not all thy neighbours envy thee, if thou wert so honour- ed by an earthly king ? Be exhorted then to value and make use of this liberty. 2, Consider at what a dear rate Christ hath bought this free^ dom for us; How much did it cost him to erect a throne of grace, to which we may repair with confidence ? And, will not we make use of this privilege with thanksgiving ? -3. Consider the profit of it : It is like the " merchant-ship," Prov. xxxi. 14. " that brings our food from afar." By it we trade with heaven, and bring down Christ's unsearchable riches: It is a key to open the treasure of God's mercies to us in the morning, and to lock us up under God's protection at night. By it we prevail with God, screen ourselves from wrath, and put Satan to flight. In a word, prayer is a key to heaven, a shield to the soul, a sacrifice to God, and a scourge to the devil. 4, It is the way to make up and preserve acquaintance with God, which will be of great use to you in the time of trouble, or at the hour of death : It is no small encouragement to you to address one for help, with whom you have had long ac- quaintance and familiarity, and of whose kindness you have had frequent experience. But, prayerless man I it will be a most melancholy case, when you are going out of the world, to be put to cry to that God you have been an utter stranger to all your life ; or to be forced to appear before that God you never loved, or desired to converse with ; or to be fain to challenge acquaintance with him, who ^vill utterly disclaim you, and say, " Depart from me, 1 never knew you." But, O praying soul ! that hast acquaintance with God, death wiU 120 OftJie Duties requisite have another view to thee ; thou mayest look on it, as Jacob did on the waggons sent to carry him to his son Joseph, and say, " Now 1 am going to God, whom I know ; I am going « to meet with that Friend, with whom I have had a longac- « quaintance, to whom I have paid many a visit, and with << whom I have had sweet secret converse, and whom 1 have <* longed to see, and who will embrace me in his arms, and <* welcome me to glory." 5. Consider what a mercy it is, O man ! that God is yet calling thee to prayer, and continuing thee in the land of pray- er, when so many thousands, as deserving, are beyond prayer, and lost for ever. Oh ! then, pray now, while thou hast time to pray, health to pray, helps to pray, and encouragement to pray. Read the gracious promises of life and salvation to you if you do it, Psal. Ixix. 32. Rom. x. 13. Make this world a time for prayer, and the next shall be a season for praise. Dost thou expect to have thy life without begging it at God's hands ? O what oil will it add to thy flames in hell, when conscience will tell thee. If thou hadst prayed, thou hadst not been here ! Well then, now thou hast a season for prayer ; but, remember, it will not always last : If thou improve it not, expect that God will turn a deaf ear to you in the day of your calamity, at a death-bed, or a tribunal. Read, and tremble at that word, Prov. i. 26, 27, 28. God says, " He will not hear you when you cry." And, if he refuse to hear you then, who will hear you ? Angels will not, saints will not, nearest relations will not, hills and mountains will not : And, what a wretched, for- lorn, and forsaken creature wilt thou be ? There will be none to own thee then, if thou acquaint not thyself with God by prayer now. See the answer the foolish virgins got, when they came after the door was shut. Mat. xxv. See what an answer the rich man got, when he begged for " a drop of cold water to cool his tongue," Luke xvi. Seek God, then, while he may be found ; call on him while he is near :" Otherwise your late untimely cries will not be regarded. Object. " Oh !" say some, " we have not the gift of prayer, we cannot pray." Ans, 1 have said enough in answer to this a little before. I shall only add one word : Art thou a Christian, O man ! and canst not pray ? Thou mayest as well say, thou art a scholar, but canst not read; a soldier, but canst not fight. Prayer is as essential to a true Christian, as breath is to the body : Why ? prayer is the very breathing of the soul to God. So it is called. Lam. iii. 56. O man ! have you nothing to say ^ prayer ? then go to God, and tell him so ; sit down on your upon the Lord'^s Bay, \t\. knees, and say, " Hear a poor ignorant creature, that cannot pray ; Lord, teach me to pray." The publican made a very short prayer, Luke xviii. '' God be merciful to me a sinner ;" yet it was accepted, since it came from a humble heart. O ! if your heart be broken, your words will be accepted, although they be broken and few. The silliest beggar will find some- thing to say at your door, though he expect but a crumb ; and can you find nothing to say at God's door, when you have a soul to save, a hell to shun, and Jesus Christ and a kingdom ia your view ? But, besides that sort of secret prayer which is more stated and solemn, there is prayer that is more sudden and ejaculato- ry, when we lift up our hearts to God with some short peti- tions, on any occasion or emergency. Ejaculatory prayers are useful on every day, but you should have them more fre- quent on the Sabbath-day : For, since on this day you must ** not think your own thoughts, or find your own pleasures," heavenly breathings and pious ejaculations should issue forth continually ; by seeking pardon for such a sin, strength against such a lust, victory over such a temptation, and grace to spend Sabbath- time suitably. Are you going to the church, or re- turning from it? Are you reading, hearing, communicating, praising, or about any other duty ? be frequently making use of this kind of prayer, particularly begin and end every duty with it; look up before for assistance, and look up after it for acceptance, and that infirmities in it, for Christ's sake, may be pardoned. These prayers, of all others, are the freest of distraction, they being put up and over before ever Satan be awakened to tempt us. As for other prayers, our preparations to them, though only by the alteration of our posture, give notice to Satan what we are about to do ; but ejaculatory prayers are so quickly darted up to God, that they will be in heaven before Saltan can shoot any of his darts against us. They are used to keep up communion with God in the inter- vals of other duties, and for keeping the heart in the fear of God all the day long. As the priests under the law were not only to " offer up the morning and evening sacrifice duly," but *' to keep the fire burning on the altar all the day ;" so we must jiot satisfy ourselves with solemn and stated duties only, but should study to keep in the fire always by holy thoughts and ejaculations. Christ saith of the spouse, that " her lips drop as an honey-comb," which is either still dropping, or in a continual forwardness to drop. Some of God's people have more devotion this way in their shops, than others have in their closets ; and while walking m the streets, or working in the Vol. IV. No. 27. Q 122 Of the Duties requisite fields, than others have when praying on their knees : They have stricter communion with God this way at their common tables, than others have at a communion-table, A second Secret Duty on the Lord's Day^ is reading of the Scriptures and other good books. This is a duty necessary every day, but especially on the Lord's day : It is the character of the blessed man, that " his delight is in the law of the Lord, and he meditates therein both day and night," Psal. i. This should be particularly verified of us on the Sabbath. Read the word, that you may be taught what to believe of God, what duties you owe to God, and what sins you are guilty of against him. Who can set forth the excellency and usefulness of it ? It is a glass to discover our spots, a lamp to guide us in the dark, a fire to warm our cold affections, a magazine to supply us with armour against our spiritual enemies. It is a physic- garden, wherein grow all sorts of medicinal herbs for our spiiitual maladies : The promises are as fragrant flowers and spices in this garden; believers take many a pleasant walk among these beds of spices. It is an apothecary's shop, out of which we may have eye-salve for our blindnesp, sovereign cordials in all our soul-distresses. David found this to his sweet experience, Psal. cxix. 50. ** This is my comfort in my afHiction, for thy word hath quick- ened me." Here are suitable cordials for all our various cases, be it desertion, temptation, poverty, sickness, reproach, per- secution, &c. Here are the waters of the sanctuary for cleans- ing us from our pollutions : Here is the heavenly rain, for mak- ing soft and tender our hard hearts. The Scriptures are both food and physic to our souls ; here is meat for strong men, and milk for babes. " The two Testaments (^as Augustine saith) are the two breasts which we must suck for spiritual nourish- ment." And there is none of God's children that will call them dry breasts or empty cisterns ; they have often afforded them strength, nourishment, light, life, and comfort : O how highly have God's people in all ages prized God's holy word, and the liberty of reading it ! It hath been " sweet as honey to their taste." I have read of one, who being a prisoner in a dark dungeon, when light was allowed him for a short time to take his meat, he would take his Bible, and read a portion of it, saying, *' He could eat without light, but he could not read without it." I am persuaded there is no better way in this world for improving the faculty of sight, and benefit of light, than by reading the word of G©d. So far as time can hHow you upon the Sabbath, I judge it very profitable to read upon the Lord^s Dai/, 12i other good books also, such as our Confession of Faith, Yin- cent's Catecliism, Vincent on the Last Judgement, Guthrie'd Trial of a saving Interest in Christ, Allan's Alarm, Baxter's Call to the Unconverted, Pearse's Preparation for Death, Fox's Time and the End of Time, Doolittle's Call to delaying Sin- ners, Baxter's Saint's Everlasting Rest, his Poor Man's Fami- ly-book, Gray's Sermons, Flavel's Touch-stone of Sincerity, his Saint Indeed, Mead's Almost Christian^ the Treatises of Doolittle, Campbell, and Henry, upon the Sacrament, Kuther- foord's Letters, the Fulfilling of the Scriptures, Clark's Mar- tyrology. Beard's Tlveatre of God's Judgements. These, and such like books, next to the Holy Bible, I recommend to the perusal of all private Christians, as being easy and plain to common capacities, and some of the most generally useful, in- structing, awakening, soul-searching, and heart- warming pieces, that I have seen among human writings, and which have been blessed to the edification of many thousands, A third Secret Duty on tfie Lord''s D«y, is meditation upon divine subjects* This duty is proper every day, much more on the Sabbath, ^'hich is sequestrated for divine employments. It is the cha- i^acter of the blessed man, that " he meditates on God's law day and night," Psal. i. 2. It is an useful and necessary duty: it excites the affections, and quickens the graces, it strengthens faith, Psal. cxix. 92. It nourisheth hope, and inflames our love ; deep musing makes the fire to burn. Meditation is a great help to every duty, Psal. cxix. 59. It helps to read and hear the word aright, and to know the truths thereof practi- cally ; it helps to pray, and yields matter to the tongue, Psal. xlv. 1. It prompts us to confess sin, and mourn for it, Psal. li.3. Be persuaded then to engage your hearts to this necessary but much neglected duty ; for, though it be most useful and profitable, yet I know no duty more slighted and forgotten. The best of God's people have cause to lament this most bit- terly before the Lord: Who can say with David, Psal. cxix. 97. *' O how love I thy law, it is my meditation all the day !" As for the generality of the world, they have no sense of the obli- gation of this duty upon their spirits ; they live without think- ing, and that proves their ruin. O ! if sinners would retire from company, and spend some little time now and then in secret thinking, it would, through the blessing of God, v.ork some change in them. I remember a passage I have read of a dy- ing father, who on his death-bed left it as a charge upon his only son, who was a great prodigal, ** That he should spend 1J4 Of the Duties requisite a quarter of an hour every day in retired thinking ;'* and, to^ encourage hun to undertake it, he gave him liberty to choose any subject he pleased. The son thinks this an easy task, and engages to do it ; and accordingly sets himself to perform his promise : One day he thinks on his bypast pleasures, another day he contrives his future delights i After a while, he begins to reason with himself what was his father's design in laying this task upon him ; at length he thinks his father was a wise and good man, and therefore intended and hoped that, among the rest of his meditations, he would some time or other think of religion. When this had truly possessed his thoughts, one thought and question conies upon the back of another, about his bypast life and future state, that he could not contain himself in so short a confinement as a quarter of an hour, but was that night without sleep ; yea^ and afterwards could have no rest, till he became seriously religious. O careless sinner ! if you think it too much to spend a quar- ter of an hour every day, I would beg it of you to spend a quarter of an hour every Lord's day in retired thinking upon some spiritual subject : Who knows what it might produce ? Do you say that this is a hard task ? W^ill it not be far harder to lie in hell a whole eternity thinking on your bypast folly, when> there is no remedy I O sinner ! wiU you perish for want of thhik- ing ? Be not scared at the difficulty of it ; for though at first this duty seem hard, and corrupt nature shew aversion to it, yet press your heart to it, and afterwards you will find it pleasant :. Though it be difficult to climb this mount of meditation, yet, when once we get up, we will be ready to say with Peter, on the mount of transfiguration, " It is good for us to be here." David found it so : " My meditation of him shall be sweet," Psal. civ. 34. The more we meditate on God, the sweeter we will find it : Yea, so sweet did he find this duty, that he spent whole days in it, Psal. cxix. 97. and, as if the day had been too little, he borrows a part of the night too, Psal. Ixiii. 6, Object. " Alas ! (some say), our minds are barren of good thoughts." Ans, 1 . If you would accustom yourselves more to the duty^ you would have less ground of complaint this way. 2. W^hen your hearts are barren^ there are two subjects you can never exhaust, fix your thoughts upon any one of them, viz. God's mercies to you, and your sins against him. The Psalmist ac- knowledges them both to be innumerable, in the same psalm, Psal. xl. 5, 12. Qiiest. What subjects of meditation are most proper for the Sabbath-day ? upon the Lord^s Day, 125 Ans» Natural things may be spiritualized, and common things may afford us ground for spiritual instructions, if we had our ejes enlightened, and minds spiritually exercised. But it is fit, that on the Sabbath we choose those subjects of meditation that are most edifying, and most suitable to the great ends of the day. In general, we ought this day to think upon God, upon ourselves, and upon eternity. But, more particularly, 1. Meditate upon the goodness of God : Both that which is common, and manifested to you in his works of creation and providence, and that which is special and distinguishing, dis- covered to you above others. That this is a suitable subject for the Sabbath, is clear to any that reads the 92d psalm, witk its title. 1. Think upon his common goodness to us, represented ia that great looking-glass of the creation. He hath made the world a commodions habitation for us, arched it over with the bespangled heavens, and floored it with the solid earth. He hath set up great lights in it for our accommodation : He hath placed a tabernacle for the sun, at a due distance from the earth and the upper heavens, to enlighten the stars above, and enliven the earth below. And, that we might neither be starv- ed with cold, nor burnt up with heat, he gives us the clouds as fans to screen us from the scorching heat, and as cisterns to water the parched ground : He gives us the wind to purify the air, the sea to be a pond for fish, the valleys to be granaries for corn, the mountains to be a treasure of minerals, the rivers to be as veins to carry i-efreshment to every part of the earth. Let us admire both the goodness and wisdom of God display- ed in his wonderful works, Psal. civ. 34. *' O Lord, how manifold are thy works 1 in wisdom hast thou made them all : The earth is full of thy riches," The Psalmist also saith, " The heavens declare the glory of God,*' Psal. xix. 1, and indeed we may look up and read it in these shining capital letters of sun, moon, and stars. His being is legible in their existence ; his wisdom in their frame ; his power in their mo- tion ; his goodness in their usefulness ; and his faithfulness in their continuance. The book of nature, as well as the Scrip- ture, shews much of God to us. " This book (as one saith) consists of three leaves, heaven, earth, and sea ; the creatures therein are so many letters whereby we may spell out the at- tributes of God : Some whereof are capital letters, and more legible than others. Man is a capital letter on earth, the sun in the heavens, and the whale in the sea." Again, we ought to meditate upon his goodness manifested in his works of providence. He hath curiously formed us m 126 Of the Duties requisite the womb, and carefully watched over us therein. He pre- served us several months in that dark cell, without air or breath. He brought us safe out of it, and presently thereafter provided two bottles to sustain us, and ever since hath suc- coured us in wants ; yea, he hath set us at his own table, and made us live upon his cost, Acts xvii. 28. He hath given us all the creatures for our use and service, yea, the most glo- rious of them ; the angels are our ministering spirits, the lower heavens serve to give us breath, the middle heavens to give us light and heat, and the highest heavens aft'ord us a dwell- ing-place. The sun shines, the hre burns, the wind blows, and the water flows ; nay, all the creatures are at work, both day and night, and all for the service of a poor worm of six feet long. If a friend give us our bread for a month or two, we think ourselves much bound to him ; but how much more beholden are we to God, who keeps an open free table for us all the days of the year, and all the years of our life, and even to us when enemies to him ? Behold, those who have their mouths opened wide against God, he mercifully puts bread in their mouths. How great is God's goodness to us ! and how great is our ingratitude to him I J know not which of them we should most wonder at. God gives us peace, money, health, and wealth ; but, instead of serving him therewith, many offer them up in a sacrifice to the devil and base lusts, according to Hos. ii. 8. God gives some folk strength, and they waste it among harlots ; to others money, and they waste it in drunken^ ness and prodigality j to others power, and they waste it in oppression ; to others honour, and they abuse it to pride and vain glory. Many make use of the mercies of God as darts to shoot against the heavens ; they pervert and misapply them for dishonouring God, wounding Christ, and grieving the Spi- rit ', for debauching their bodies, damning their souls, and dashing both tables of the law in pieces before God's face. And yet, even wdiile they are doing so, God is guarding them by his providence, and feeding them by his bounty. *' O that men would praise the Lord for his goodness, and for his won- derful works" to such undeserving and ill-deserving creatures I We ought this day to " triumph in the works of his hands," according to Psal. xcii. 5. and cry, " Lord, what is man, that thou art mindful of him ?" . 2. Meditate this day upon God's special and distinguishing goodness to us beyond others, both with respect to soul and body. He hath not dealt so with any nation as with us. Both our national and personal mercies are singular, and ought this upon the LorcVs Day, 12f day to be remembered by us: Hath not God delivered many of you from death, when some dangerous accident, or violent sickness, was threatening to break the slender twig of life, and to let you fall into the grave and in^to hell both at once ? Hath he not mercifully recovered you, and given you further space and place for repentance ? Hath not God long preserved this land from the famine, sword, and pestilence, and such destroying judgements as have been making havock in other nations about us, laying heaps upon heaps? He hath mercifully removed that dearth and scarcity wherewith we were almost consumed some years ago, when the poor swooned in the streets, and fainted in the high- ways for want of bread. God hath secured our lives, liberties, and estates from rapine and violence, and lengthened out our peace and tranquillity, when other nations have been turned into a seat of war and sea of blood. Consider the goodness of God to us this day, that we are not among the Jews or pagans on the earth, that never heard the news of Christ ; or among the damned in hell, who are beyond the reach of the offers of Christ. Let us also bless God, that we live not under the Old-Testament times, but under the New ; not under that darker and harsher dispensation of the covenant by Moses, whose first miracle was the " turning of water into blood ;" but under the clearer and sweeter dis- pensation of the Messiah, whose first miracle was the «< turn- ing of water into wine," that cheers the heart of man ; and hath mercifully freed us from the heavy yoke of Levitical sa- crifices and ceremonies. Let us also this day thankfully remember God's goodness in delivering us from the yoke of Antichristian tyranny. Po- pery, idolatry, and persecution, and frequently blasting the hellish plots and contrivances of our enemies against the gospel and Protestant religion, and preserving us from being invaded in our consciences, or cut off from the wells of salvation, and barred from the springs of ordinances, and having our teachers murdered or driven into corners. Let us bless God, that we have the peaceable enjoyment of pure ordinances under the protection of Protestant magistrates, and are allowed to serve God according to our consciences, to read the Bible in our own tongue, and examine the doctrines delivered to us by this rule ; and that we are not under the tyranny of bloody Papists, farced to hide or burn our Bibles, to bow to stocks or stones ; or otherwise to hazard ourselves to be burnt in iires, or banish- fed our native land. Let us bless God that we live in a land of light, «^ a valley 128 Of the Duties requisite of vision," while others about us *' sit in darkness, and in thfc region of the shadow of death j" and that he allows us such rich gospel-feasts, while others are visited with cleanness of teeth, and a famine of the word of God : That every Sabbath-day- there is a free market of grace publicly proclaimed in our ears, while others enjoy silent Sabbaths 5 yea, though we have slighted his goodness, and loathed the manna and honey-comb, his goodness is renewed and continued with us. <« What shall we render unto the Lord for all his benefits towards us ?" II, Another subject of meditation upon the Lord's day is the work of man's redemption this day completed by Christ's resurrection. This is a subject the angels are still prying into ; and ought not we much more, who are the persons immediately concern- ed ? Christ never testified such love to them, he never forgave them one sin, he never shed one drop of blood for them ; and shall not we, for whom he poured out streams of blood, and to whom he hath forgiven ten thousand talents, be employed in prying into this mystery ? 1. Meditate upon the spring of this work, God's infinite free love, that moved him to pity lost mankind, and contrive a way to redeem him ; when, in the mean time, he passed by a world of fallen angels, who were the elder brothers by crea- tion, had a more natural claim to the inheritance, and might have been far more serviceable to their Maker than we : Yet behold, there is not one word of their redemption, no sacrifice provided for them ; there is not one devil spared, not one of all the thousands of fallen angels recovered ; God presently took vengeance on them all ; But O how did his bowels yearn, his heart pity, and his eye spare, poor fallen man in his mise- rable condition ! Indeed he drove Adam out of paradise, but it was a wonder he drove him not presently out of the world into hell, where he had a little before plunged far more excel- lent creatures than Adam was. Christ took not on him the nature of angels, but he was content to clothe himself with the rags of human flesh, that he might become our Saviour. O glorious, incomprehensible love ! 2. Think upon the wise contrivance of our redemption. It would have eternally nonplussed the wisdom of angels, to' find out a method how to satisfy God's justice and secure man's happiness both at once, how to save the life of the law- breaker, and yet maintain the honour of the law-maker : But here is a way to do both, here is a device for reconciling jus- tice and mercy, and satisfying both their demands. Sin is severely punished, as justice required 5 and yet the sinner is tipon the Lord^s Day, 129 pardoned, as mercy pleaded. It would never have entered the thoughts of angels, that God would have parted with his Soq and their Lord, to die a cursed death for vile worms ; it would have been blasphemy for any to have thought or spoken of it. Though fallen man might have had the liberty to eh use any way of redemption he pleased, he could never have proposed this. Indeed, when he had been perishing, he might have cried, O Sou of God, have mercy on us I but who would have said, O Son of God, come make thyself a man, come die a cursed death, come suffer hell's pains for me ? This noble de- vice was bred only in the breast of the eternally wise God, for, had he waited till men or angels had devised a way for our redemption, we had been miserable to all eternity. But w^hat do I speak ? the wonders of man's redemption can never be told : Here is a large subject for meditation and admiration, that can never be exhausted by men or angels to all eternity. Let this work be the delight of our souls, especially on the Lord's day. O believers ! think much this day upon the love of your Redeemer ; remember what he hath done and suffered for you ; consider how much he hath given and forgiven to you ; view what he hath laid out and laid up for you ; think what he hath performed and promised to you ; and so you will not want matter of meditation. III. Another subject of meditation on the Lord's day, is our state ; and here we may take a view of man's fourfold state : 1. What he once was in a state of innocency. 2. What he now is in a state of nature. 3. What he may be in a state of grace. 4. What he shall be in a state of glory. 1. O sinner I retire this day and think on jourmisery. If thou be yet in a state of nature, thou art without God and without Christ in the world ; thou sleepest and walkest in danger of hell ; thou liest still under the heavy load of unpardoned guilt ; there is not one of all the numberless millions of your sins for- given, and they are heavier than ten thousand milstones hung about your neck ; for every one of them hath the fearful curses of the law hanging at them ; and in the mean time thou liest on the very brink of the fiery furnace, like a man sleeping oa the top of the mast in time of a storm ; there is but one step betwixt thee and eternal death, nothing but a rotten thread of life keeps thee from dropping into everlasting burnings ! Thou knowest not, when thou risest in the morning, but ere night thou mayest make thy bed in hell ; and when thou liest down, thou canst not tell but thou shalt wake in the flames ; all the men in the world, nay, all the angels in heaven, cannot assure thee of the contrary. O what a doleful condition is this, Vol. IV. No. 27. R 130 Of the Duties tequisUe to be always in a state of damnation, not sure to be one hour out of hell I A serious meditation upon your natural state, O sinner ! might cause your heart of stone to tremble. But hast thou any happiness while thou art on this side of hell ? No surely, for your best worldly comforts and enjoy- ments are accursed to you : " Thou art cursed in the city, cursed in the field, cursed in thy basket and thy store, cursed in the fruit of thy body, and in the fruit of thy ground," Deut. xxviii. 15. Nay, every bit of bread thou eatest, the curse of God goes down with it. A.U your blessings turn into curses, and your mercies into judgements ; " your table is a snare to you, the word is the savour of death ;" and the sacraments are seals of condemnation to you The best actions you perform are but an abomination to God ; they bring the more guilt upon your head, and treasure up the more wrath against you. jBetter you had perished in infancy than continue to live in a Christless state ; for the longer you live, still the more mi- serable you are : For every day, every night, every hour you live, you heat the furnace hotter by your new actions, which are all sins, even the very best of them. O I is this a state to be continued in ? Canst thou lie down contentedly to sleep another night in this condition ? God forbid that you live and die in this state ; for, if thou dost, thou wilt rise in the same condition at the last day. Nay, thy state then will be more dreadful than ever, for then thou wilt see above thee the Judge frowning, beneath thee hell gaping, within thee conscience gnawing, without thee the world burning ; on the right hand your sins accusing, on the left hand the devils terrifying ; the good angels keeping thee out of heaven, and the evil angels pulling thee down to hell. O poor Christless soul ! continue to think on this subject till your heart begin to melt, your eyes to weep, and your tongue to cry, '' O what shall I do to be saved ? O that 1 knew where to find Christ I O lo be found in him I I would give ten thousand worlds to be sure of this, it will be terrible if death or a tribunal find me before J be found in him." Is it not worth your while to spend some time upon this soul- concerning subject ? Hath not God giveu you reason for this very end, and will you not exercise it ? can you think to be saved otherwise ? Do you expect that God will carry you to heaven like a stone, or save you with- out or against thy will ? Doth the world and your bodied de- serve to be remembered the whole day, or whole week or year throughout ? and doth not God and your soul deserv^e to be thought on one day in the week, or one hour of the day ? Say not that you have no spare time for this work j for, if you upon the Lord^s Day, 131 will spare none of your own time for it, I beseech you to spend God's time well this way. Is it not better to spend some part of the ^abbath in thinking upon your soul's state, than in thinking upon the world ? Spiritual tlnngs, alas ! trouble you little on week-days, and why should worldly things intrude upon God's day ? 2. Think upon your happiness, if you be in a state of grace, and in Christ ; you are delivered from sin's guilt, from Satan's fetters, from the law's curses, from death's sting, and hell's terror. Thou hast now peace with God ; justice itself is thy friend ; all thy enjoyments are sweetened by Christ's love ; all your afflictions sanctified by his blood. God himself is your God, your Father, your Friend, your Portion ; yea, all things are yours. IV. Death is a proper subject to be meditated upon on the Sabbath-day ; for, in the 9'2d Psahu, wherein the exercises of the Sabbath are described, God calls and teaches us to con- sider our latter end ; first, the end of the workers of ini- quity, who, though they spring up as grass, and flourish for a season, shall yet in the end be destroyed for ever, ver, 7, 9. ; and again, the latter end of the godly, whose horn, though it be abased to the dust for a while, yet in the end shall be exalted. It is one principal work of ministers this day, to be proclaimers of mortality, and remembrancers of death, ac- cording to Isa. xl. 6, 7, 8. So, then, it is our duty every Sabbath to have serious thoughts of death. Think with your- selves, '' What if this be the last Sabbath that ever 1 will see on earth ? I may be called to die, before 1 be called to hear another offer of Christ. Have 1 sitten the gospel-summons this Sabbath, to come and embrace Christ, or to surrender my heart to him ? What if I get a summons by death to come and appear before him before the next Sabbath ? this I cannot sit. Death is a bold messenger, he cannot be deforced ; whea he comes and takes a man by the throat, the proudest, stoutest, and strongest in the world, must go, whether willing or un- willing, all is one. There are many in the world, at the church in health this Sabbath, who will be on a death- bed, or in eternity, the next ; and, why may not I be one of them ?" Think seriously upon your latter end : Think what will be your case in a parting hour, where you will take up your lodging, whether in Abraham's bosom, or in the de- vil's arms? ♦' O what will be my thoughts, when I am taking my last look of husband, wife, children, and rela- tions ? "What will be my cordial, when the world fails, when friends are weeping about ray bed, when my senses are losing their office, my heart and eye-strings are breaking, and all 132 Of the Duties requisite turning (^ini and dark about me ? O ! what if my sleepy con- science awake then, and my old buried sins revive and fall oa me, to tear me in pieces ?" O what will Christless sinners do in that hour, when there is but one single step betwixt their departing souls and the state of devils ? Oh ! it is fearful to die in your sins, as it is threatened, John viii. 24. " If ye believe not that 1 am he, ye shall die in your sins." O better die in a dungeon, among toads and serpents, than die in your sins ! for these are serpents that never leave stinging, and will fasten so upon thee, as never to part with thee again ; they will go to the grave with thee as thy companions, to a tribunal with thee as thy accusers, and to hell with thee as thy tormentors. it is terrible to die out of Christ, and without sight of an interest in him ! to make a leap in the dark over a bottomless gulf, not knowing where your feet may light ; or to launch into the great ocean of eternity, without sight of a landing- place for your soul. O how will the poor soul shrink back into the body in such a case, when it begins to awaken out of its dream, and look out into another world, saying, " How shall 1 venture forth, where I see nothing but darkness and horror, 01" a flaming sword ready to meet me ?" Think upon the continual hazard you are in of death ; its arrows are flying thick about you, and many are falling slain on every hand of you ; and God knows but the next day may hit thee. And what if thou be unprepared, and hell follow the pale horse ? Think upon the sottish stupidity of many, who though they stand tottering day and night upon the brink both of the grave and hell, yet can spend whole weeks, yea months, without a serious thought of eternity. Yea, in the house of mourning, and in the sight of the dead, they can think, talk, jest, and laugh, and never have one grave thought or word about their latter end. Foolish sinners are rightly compared to a company of blind men dancing about the mouth of a very deep pit, which they do not perceive, nor hear the groans of those who fall to the bottom of it : Now and then one drops in, but still the rest continue the dance. This day a swearer dies, and tumbles into hell ; the next a drunkard, the next a whore- monger ; but still their companions in sin go on in their mad career, till they drop in too. Think what a fearful surprise death is to many careless sinners ; it lights upon them like a falcon out of the air ; they must flit, and they were not thinking on it ; they have their lodging to seek, and they know not where. Oh ! it is sad to be turned out of the clay tabernacle, and to be put to knock, and upon the Lord's Day. 133 €17, " Lodging, lodging for God's sake I" and yet get no other answer but a frown, or, " Depart from me, I know you not I'* What cause have we to pray, « Lord, let us not have our work to do, when our day is done ; our weapons to seek when the enemy is at the gates ; our oil to buj when the market is ended, and the Bridegroom come." Think also upon the happiness of a dying believer, who can go forth half way and meet death, and bid it welcome as a friend. Death ends his sorrow, and begins his joy. It is an outlet to misery, and an inlet to happiness ; it frees him of his greatest grievance in the world, that is, sin. As sin was the womb that brought forth death, so death is the tomb that buries sin ; thus God, in his wisdom, causes the daughter to destroy the mother ; and hence it is that death is put in the believer's inventory of goods, 1 Cor. iii. %2, " Death is theirs." It is their Father's servant sent to carry them home to their Father's house ; a palace all bespangled with light, where they shall sigh no more, and, which is infinitely better, where they shall sin no more for ever. They shall be troubled no more with an ill heart, nor a tempting devil ; they shall complain no more of darkness, and distance from God ; but shall spend a whole eternity in praises, doxologies, hosannahs, and halle- lujahs to God and the Lamb. Think on the blessed change, Obeliever ! that death will make in thy circumstances ere long. It will transport thee from a cottage to a palace, from a wilderness to Canaan, from a stormy sea to a safe shore, from a vile dunghill to a glorious city, a city whose walls and foundations are of precious stones, its streets of gold, and its gates of pearls ; whose light is the Lamb, and whose temple God. Hast thou not cause, then, to love the Lord Jesus Christ, w4io has provided this city for thee, and found out a way to it ; who by his death has unstinged death, and by his blood has paved a way through its dark valley for thee to walk in, and fear no ill ? O believer ! fear not though the trance be some- what dark, the passage is safe, and the end is light ; the day is short betwixt thee and home, it is but wink and then see God. Lastly y Think often, how holily and spiritually you will wish you had spent this day, when you come to a death- bed, and death and eternity begin to stare you closely in the face. You will then begin to wish, O that I had spent more of my time, and'especially of the Lord's day, in meditation and prayer ! O if God would try me again, how serious and diligent would I be ! Consider, on the other hand, what a pleasant death- bed the righteous will have, who have spent the Sabbath religiously ! what sa- tisfaction they will have in the review thereof I and what 134 Of the Duties requisite comfort ill the prospect of an everlasting Sabbath above, t* which they are hastening ! They will be rtjoicing when others about them are weeping ; they will be smiling when their eye- stnugo are breaking, and inward strength failing. They will be longing to be with Christ, which is best of all. It was a choice saying of one near death, ** My head is in heaven, my heart is in heaven, it is but one step more, and I shall be all in heaven." And must not the latter end of such be peaceable and pleasant ? Many doubtless, with Balaam, would wish to die their death, however ill they like their lite ; many, like that young man, who said to his loose companion, (after they visited holy Ambrose on his death-bed, and saw how cheer- fully he was triumphing over approaching de^th), ** O that I might live with thee, and die with Ambrose !" But it is vain to dine with Satan and lusts in this world, and hereafter to Slip with Abraham, Isaac, and Jacob, in the kingdom of heaven ; for " whatsoever a man soweth, that shah he also reap," Gal. vi. 7, V. Another subject of meditation on the Sabbath-day, is the saints' everlasting rest and employmeiit in heaven. You are called this day to have frequent thoughts of it, since the Sabbath is an emblem thereof, and serves to keep us in mind of it. Take care then, O believer I to spend every Sabbath in the view of h-^a'cn, and live every Sabbath as it were to be your last, and beliave this day as one that believes you may be in heaven before the next Lord's day, celebrating au eternal Sabbath. Let your worship this day below, put you in mind of that more perfect worship above, where you shall see him whom you worship, and enjoy immediate coumiunion with him. O the difference betwixt that worship there, and ours here, is great ! There is no weariness there in beholding God, no wan- derings no' excursions of the heart from God, no inclinations there to drowsiness or sleep in worship, no dull or low concep- tions of God, no deadness of heart or frame ; their harps are never out of tune, their hearts are always up, and fit for the high praises of God. There is no note lower there than *' Glory to God in the highest ;" every saint sings his halle- lujahs on the highest key, and all of them join harmoniously in the work of praising God with one heart and soul. Are congregational assemblies of saints so pleasant on earth, espe- cially when they jointly and melodiously sing God's praise ? O what will it be then, when they all meet above in that great " general assembly of the church of the first-born," together with the *' innumerable company of angels," and there with upon the Lord'^s Dai/, 135 one heart and voice sing God's praises I How ravishing will it be, to hear that eternal music of the bride-chamber, that sweet melody of the church triumphant, where there is no jarring string, no displeasing sound, no discord between heart and tongue, no willows there to hang their harps upon, no bad news to be heard, no sad sight to be seen, no evil to be felt or feared to all eternity. Poor discouraged believers, are ye now troubled with ill hearts and vain thoughts ? Are ye plagued with wandering and wearying hearts in duty ? These com- plaints ere long shall be taken out of your mouths ; read Eph. V, 27. ; the church above " hath neither spot nor wrinkle." Once the glorified saints' faces were as black and wrinkled as yours, but now they have none : Once their hearts were as bad as yours, but now they are as fixed " pillars in the temple of God, they go no more out,'* Take a view this day, by faith, of the glorious company above ; behold Christ upon his white throne, Paul with his crown of righteousness, and all the faithful ones in Abraham's bosom ! How gloriously do they shine in the kingdom of their Father ! The sun is a very glorious creature, but it would be useless there, it would not be seen for the brightness of the Lamb ; nay, every saint shall be as glorious as that sun. Who can tell the happiness of the inhabitants of that place, where every head wears a royal crown, every hand a palm of victory, every eye overflows with joy, and every tongue with songs ? O believer ! think with yourself, what a difference there is betwixt your state and theirs. " Oh ! I am sighing, they are singing j I am sinning, they are serving God ; I am groaning out my complaints, they are trumpeting forth God's praise j I am in darkness, and cannot see God ; they dwell in light, and see him face to face. O my Lord, must T stay behind when they are going ? Must 1 lie groaning and sighing here, while they are triumphing above, and dividing the spoil ? My Lord is gone and left the earth, and entered into his glory ; my brethren and friends are gone to their blessed rest ; and must I wander in the wilderness, absent from home, far distant from my Father and my God ? Shall I be satisfied in this state ? No, I will look after them with a longing eye ; Pll lie knocking at the gate till God open to let me in ; I'll still pant, breathe, and cry, O Lord, how long ! How is my pilgrimage prolonged ! How am 1 detained in this valley of tears, wandering in the dark, and can scarce get any sight of Canaan ! When shall the days of my banishment be finished, that I may get home to my country and friends above ? O when shall I sit at the foun- tain-head, and drink plentifully of the living streams that make glad the city of God V\ iSG Of the Duties requisite believer ! rejoice in the forethoughts of that day, when thou shalt meet with thy Father and thy brethren, and when thou shalt see thy elder Brother upon the throne, ready to pass sentence in thy favour. O how sweet will it be, when he is frowning and thundering against the wicked, to see him turn and smile on thee as thy Redeemer ! O what love will be in his looks ! what melody will that sentence sound in thy ears, "Come, ye blessed of my Father !" &c. How ravish- ing a surprise, O believers ! will it be to meet with your godly acquaintances, with whom ye prayed, praised, and con- versed here ! O then, may ye rejoice together and say, " This voice of joy we now hear, is not like our old groans and complaints, nor like the oaths, curses, and reproaches our ears were grated with on earth. What is become of our hard hearts, our worldly unbelieving hearts ? Where are all our lusts, corruptions, temptations, and burdens now ? What is become of a body of death, indwelling sin, that lay so long on us a dead weight ? What is become of the church's enemies we often complained of?" O I these are all gone, they shall trouble you no more ; you shall triumph over them, as Israel did on the other side of the Red Sea, when they saw the Egyptians drowned and lying dead upon the shore : These Egyptians, O believer ! whom thou once sawest to thy great vexation and trouble, ** thou shalt see them again no more." 1 might mention many other subjects of meditation proper for the Sabbath ; such as, the evil of sin, the vanity of the world, the worth of the soul, the sufferings of Christ, the last judgement, and many others, which the sermons you hear that day will bring to your remembrance : But fearing that I have been too tedious already upon this head, I must pass them, and proceed to another private duty necessary on the Lord's day, which is, IV. Self -Examination, This duty is near of kin to the former ; it being a sort of reflexive meditation, the mind turns inward and communes •with itself, according to Psal. iv. 4. It is absolutely necessary that we should take some time to commune with ourselves, and ask what we are, what we have been, and what we have done, Jer. viii. 6. And is not the Sabbath a fit time for this duty, when we retire from the noise of the world, and are not dis- turbed with secular affairs ? This is a most important duty, and nearly concerns our eternal well-being ; but yet it is a duty very much neglected. Many have lived fifty or sixty years in the world, that never gpent one hour in communing upon the Lord*s Day, 137 with their own hearts : There are many going out of the world, who never yet began to inquire why they came into it^ and never yet asked the question at their souls, Are not you to ilit hence, or live here for ever ? Why came you hither, and where are you to lodge when you go hence ? Many live in a crowd of worldly business, are hurried from one thing to an- other, leap out of their beds to the world in the morning, and from the w^orld to their beds again at night, and so never find one minute on the week-days to take their souls aside ; and for the Sabbath, though they have time for it, yet such is their aversion to the work, they shift it all they can, and avoid meeting with themselves ; they rather converse with any in the world, than with their own hearts. It is against self-love and carnal ease, for a man to turn his own accuser and judge : Therefore many w^ould rather drudge and toil their bodies whole days and weeks at the sorest labour^ ere they spent one quarter of an hour at this exercise ; and so they live their whole lives strangers to themselves. We would think it strange to hear of two men that conversed every day for fifty or sixty years space, and yet all this while did not know one another ; and yet this is the case betwixt many and their souls ; for as long as they have lived together, they are utterly un- acquainted, they never turn inward to converse with them- selves, they have no serious thoughts about their own state or condition. It is said of the rich man in the parable, Luke xvi, that ** in hell he lift up his eyes," as if he had never con- sidered nor bethought himself till that time ; and indeed it is the want of retired consideration, and people's serious bethink- ing of themselves, that is the ruin of many thousands. O then, resolve in God's strength, that, in spite of the devil and your own corruption, you and your souls shall have a meeting, and live no longer asunder ; that ye will imitate David, Psal. cxix. 59. " I thought on my ways, and turned my feet unto thy testimonies." Seeing then you have free time for this duty on the Lord's day, take your souls aside, and inquire in- to their state ; say, " O my soul, where art thou ? Art thou under a covenant of works, or covenant of grace ? Dost thou belong to Christ's family or the devil's ? Art thou in the nar- row or broad way ? Suppose I should die this night, (for God knows if ever I shall see the morrow's light), what hope will I have in a dying hour ? Where will death land me ? whether with God in heaven, or with devils in hell ? Would Christ smile on me in the dark valley, or be my Advocate at God's bar ? Is there any saving change yet wrought on my heart and life by a work of conversion ? God forbid I undergo Vol. IV. No. 27. S 13S Of the Duties requisite my great and final change till this happy change be wrought* Can I say, I am not the man that once 1 was ; <' once I was blind, but now I see ?" Study and inquire into the marks of the converted and unconverted, with the greatest seriousness and anxiety of soul, and see which of them you can apply to yourself; cry, that God may open a window in your breast, to let you see into your own heart, and soul's state ; and what- ever you be deceived in, beg it of him, that he may not sufter you to be deceived in this momentous point, where your soul and your all is at the stake. And, if you find yourself in a bad state, give no rest to your eyes, no slumber to your eye- lids, till in God's strength you resolve on a thorough change. Lastly^ It is incumbent on every private Christian on the Lord's day, to practise the works of charity and mercy, both to the souls and bodies of men. Study to promote the edifi- cation of others by good counsels, instructions, admonitions, and reproofs. Comfort the afilicted, supply those that are in straits, visit the sick and those that are in misery. These are proper duties on the Sabbath, and God is highly pleased with them, James i. 27. If ive practise these duties conscientious- ly, we may both do good and get good ; we may both give direction and comfort to the distressed, and receive instruction and comfort to ourselves : Though we may not inquire at the dead, yet we may learn many wholesome lessons from the dying. And would to God that both the persons visiting and visited were more spiritual in their converse than ordinarily they are ! for then this duty would be found very edifying and profitable. But if, when we visit the sick this day, we spend the time in worldly discourse, and not for the spiritual advan- tage of the sick, and others present, we profane the Sabbath, instead of sanctifying it. Do we see some oppressed by continual slumbering and sleeping, when death is supposed to be near, so that they can- not think on their everlasting state ? Let this teaoh us to re- member our latter end, and awake our souls to their work while we are in health. Do we see others troubled with ravings ? Let it teach us to employ our reason for our soul's advantage while we have the use of it. Do we see some sadly discomposed with extreme pains and agonies ? Let it mind us to dispatch our work while health and ease remain with us. Do we observe their sight failing, tongue faultering, or hearing growing worse ? O let this teach us to *' make a co- venant with our eyes," and turn them away from beholding upon the Lord^s Da^> * 131) vanity ;" to use our tongues for God's glory,- and beware of abusing them now, v/hile we have the use of them ; and to employ our ears for heaiiiig spiritual instructions, while they are in case for it. DIRECTION III. Concerning the Special Order ^ Method^ and Manner, ivherein the Duties of the Sabbath are to be performed, fjnHE Lord requires us, not only to take heed to the matter -*• of our duties, but also to the manner of them ; not only to do what is good, but to do it well. As we must seek God in due ordinances, so we must seek him in a due order, 1 Chron, XV. 13. Very much depends upon the circumstances of our actions, therefore we must look narrowly to them. That we may take a view of the sanctification of the Sab- bath complexly, and the order and circumstances of the duties therein required, there are three things to be considered : 1. What is requisite in order to prepare for the Sabbath before it come. 2. What is requisite in performing the duties of the Sabbath when it is come. 3. What is requisite at the end ef the Sabbath, or when the work thereof is over, I. Co7icerning our Preparation for the Sabbath. As to the first, — that it is needful to prepare for the Sabbath, cannot be denied, if we consider the word remember prefixed to the commandment, " Remember the Sabbath to keep it holy." We must remember it before it come, so as to provide for it. Moses calls the people, Exod. xvi. 23. to mind that *' to-morrow is the rest of the holy Sabbath." Again, if we consider the nature of the Sabbath work, and our unfitness for it, preparation for it will be found very need- ful. We are called this day to make solemn and near approach- es to that God, who is a glorious Spirit, and to hold commu- nion with him who is infinitely holy ; and is it not very neces- sary that we, who are naturally carnal, and much involved in worldly business through the week, should endeavour to ab- stract our thoughts from earthly things, that we may draw nigh to so great a God upon this holy day ? For holy performances God requires of us to make holy preparations ; and therefore David saith, Psal. xxvi. 6. " I will wash mine hands in iano- iiO Of Preparation cenc/, so shall I compass thine altar, O Lord." The mariner that intendeth a voyage, not only provides his tackling, but he is careful before he sail, to put his ship off from the land, that he may catch the first fair wind. In like manner, Chris- tian, if thou wouldst launch heavenwards upon a Lord's day, be concerned to get the vessel of thy heart put off from the earth on the evening before. Wert thou a person of great quality and estate, and the king should send thee word that he would dine with thee to-morrow, thou wouldst make preparation for his entertainment the day before, by cleansing the house, and putting all things in order, snitable to the dignity of so great a prince. Now, when King JESUS gives thee notice before-hand, that on such a day he is to sup with thee, wilt thou not testify thy respect to so great a Potentate, by making preparation for him ? When Christ prepares a table for thee in the gospel, and furnishes it with all the dainties of heaven, pardon, peace, love, grace, and eternal life ; shouldst thou not empty thy stomach, cleanse thy heart, adorn thy soul, and make ready to feast with thy Re- deemer ? At this gospel-table others sit and feed, their souls are filled with marrow and fatness, and their mouths praise the Lord with joyful lips ; but alas ! many have no stomach ; they can eat little, and savour nothing. Their stomachs are foul, their hearts unclean ; the world fills their thoughts ; they taste no goodness in hearing, in prayer, praises, or any duty of God's worship : Why ? They are at no pains before-hand to empty their mind3 of the world, and prepare for the heavenly fare. Reader, were I to counsel thee how to improve a market- day, so as thou mightest gain much wealth and treasure, I doubt not but thou wouldst hearken to me : And wilt thou not regard me, when I am to advise thee how to spend the Lord's day, the market-day for thy soul, so as thou mayest get the true treasure, even durable riches and righteousness ? Lay aside worldly cares, remember, and prepare for this mar- ket-day, before it come, and beg skill from God how to im- prove it aright to the enriching of thy soul. Anciently there were laws obliging people to lay aside their work at such a par- ticular hour on Saturday's afternoon, that they might remem- ber and prepare for the Sabbath : Likewise it was a custom in some places to have public divine exercise and worship on the Saturday's evening ; so that, at the ringing of a bell for it, people gave over their work, and repaired to the church ta ivorship God, and hear something suitable and preparatory to \^\ie Sabbath. I cannot but conamend this practice, as. a good for the Lord's Day, UV way to conclude and shut up all the labours and cares of the week, and publicly to give God thanks for prospering the works of our hands ; and also to confess and mourn for the carnality of our hearts, and our little minding of Christ and heaven ia our weekly business, and our manifold short-comings in our duties both to God and man, and our forgetting and not prac- tising through the week the sermons we heard the preceding Sabbath : Likewise it is a good way to take off our hearts from the world, and to compose and spiritualize the thought? for the work of the approaching Sabbath ; and also to pray and wrestle together for a blessing on the same, and for special assistance to ministers and people in the duties of the day, that the ensuing Sabbath may be one of the best Sabbaths we ever had, and that it may be one of the days of heaven to our souls. But more particularly, the preparation needful for the l^ab- bath consists in these things : 1. In your dispatching and ordering your labour and busi- ness through the week with such prudence, and foresight that it may nowise hinder or disturb you on the Sabbath-day. 2. In leaving off your work timeously the night before, and going seasonably to rest, that both your servants and you may be in case to rise early on Sabbath morning, and not to be drowsy or sleepy through the day. It is a great encroachment upon the Sabbath that some are guilty of ; they sit up and work later on Saturday's night than any other night of the week, then lie longer on Sabbath morning than any other day ; they go sooner to bed on Sabbath night than any other night, and they rise sooner on Monday morniug than any other day of the week. Now, what is this but a grudging God his due time, a wearying of his day, and making it as short as you can, and seeking to win it, if possible, from off the Saturday's flight and Monday's morning ? Under the law, the latter part of the day preceding the Sab- bath was called " the day of preparation for the Sabbath," Luke xxiii. 54. intimating that it is our duty to prepare for the Sabbath before it come, and to do it upon the day precede ing. Likewise, we find that Nehemiah ordered the gates of Jerusalem to be shut when it began to be dark before the Sabbath, Neh. xiii. 19. thereby teaching us timeously to give over our trafficking and worldly business on the evening be- fore the Lord's day, and not to follow our business too late, lest our thoughts be too much embarrassed with secular affairs, and we thereby indisposed for the religious duties of the en- duing holy day. HZ Of Preparation 3. It would be a good way to prepare for the Lord's day, sometimes to take your children and servants on the Satur- day's night, when you call them together for family- worship, and instruct them concerning the end and institution of the Lord's day which is approaching, and the nature of the ser- vice that is requisite upon it. The Lord commends Abraham, for " commanding his household and children after him, to keep the way of the Lord," Gen, xviii. 19. And he frequent- ly directs the Israelites to instruct their children concerning the meaning of their rites and observations ; and particularly concerning the passover he saith, Exod. xii, 27. " And it shall come to pass, when your children shall say unto you, What mean you by this service ? that ye shall say. It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians," &c. So, in like manner, concerning the observation of the Lord's day, you should tell your families, *< The day of sacred rest, now approaching, is a memorial of God's wonderful love to us, that when we were lost and undone by sin, cursed by the divine law, and excluded out of God's rest, our Lord Jesus Christ undertook a great work for us, to make up our peace, become our surety, and bear the curse and wrath due to us ; and when he had so done, and finished his work of redemption, he, on the first day of the week, entered into his rest by his resurrection, and thereby made known to us that we should keep this day as a day of holy rest to him, in remembrance of his glorious work, and as a pledge of our celebrating an ever- lasting Sabbath with him above, in admiring his love, and singing his praise : And therefore let us make suitable pre- paration for this solemn day, and the duties of it." Alas ! the omission of such instructions as these to young persons, doth cause the observation of this day, with many, to be built only on custom and example j and hence follows the great neglect of Sabbath-sanctification, which is so common among us. 4. If you would prepare for the Sabbath, call off your thoughts timeously on Saturday's night from worldly cares and business, that you may think on the great work of the approach- ing day ; and labour to put yourselves in as solemn and as se- rious a frame, as if you were to die and step into eternity, and clear counts at God's tribunal ; or as if you were visibly to tryst and meet with God, and solemnly treat with him concern- ing your salvation. As godly Nehemiah took care to shut the gates of Jerusalem on the evening before the Sabbath, that no burdens might be carried in on the Sabbath-day ; so secure you the gates of your for the Lord's Bay, 145 hearts on the Saturday's evening, that no worldly thing may enter to disturb you in the performance of the great and solemn duties of the Sabbath. 5. Look back on the bypast week, and examine your action?; therein as particularly as you can, and repent for all the sins thereof, whether omission or commission, and flee to the blood of Christ to be cleansed from the guilt and filth of them, that so you may be prepared to appear before a holy God, who is " of purer eyes than that he can behold iniquity." O seek to get all quarrels through the week removed, that you may have a reconciled God to meet with upon the Sabbath. 6. Study to have a deep sense of your wants upon your spirits, that you may get suitable supplies for them upon the Sabbath. If you were going to a great market next day, you would be thinking the night before what you \vanted or needed thereat : The Sabbath is the great market-day for your souls, when you may hear Christ crying, as Rev. iii. 18. " I coun- sel thee to buy of me gold tried in the fire, that thou mayest be rich 5 and white raiment, that thou mayest be clothed," &Co 7. Think upon the great design of the Sabbath, the com- memoration of Christ's redeeming love ; and entertain serious and thankful thoughts of the goodness of God manifested in the glorious work of redemption ; and with godly JVehemiah, Neh, ix. 14. bless God for giving you the Sabbath, since it is such a pleasant and profitable day for the soul. 8. ^eg earnestly for God's help to sanctify the Sabbath, and that God may put you in a spiritual frame for the work thereof, and that you may have grace to leave all your worldly care " at the bottom of the hill, while you go up into the mount to worship God, and return again to them," Beg that the sins of the bygone week, and the misimprovement of for- mer Sabbaths, may not hinder God's presence upon the ensuing Sabbath. Pray that ministers may be directed to a suitable word for your soul's case, that your hearts may be prepared, your enemies restrained, and God's ordinances blessed, so that it may be a good day ; '^ a day in God's courts is better than a thousand elsewhere." And then, having so ordered and disposed matters, lay your- selves down to sleep in Christ's arms, and under his protection, leaving your hearts in heaven, that when you awake next morning, you may be still with God. Study to sleep, as well as «' eat and drink, to the glory of God." Go to bed with this design, that your bodies may be refreshed, and fitted to serve your souls in the service of God upon the ensuing day. 144 HoV) io spend the Morning II. Concerning the Duties of the Sabbath, As to the second thing proposed, What things are requi- site in doing the work of the Sabbath, when it is come ? This is a large subject ; I shall reduce all I have to say upon it to three heads : I. What is necessary before the public worship. II. What is necessary in time of public worship. III. What is to be done after the public worship is over. As to the firsts take these directions : 1. When you awake on Sabbath morning, rejoice at the approach of this blessed day : As the birds chirp and sing at the dawning of the morning's light, so let believers account the light of this day sweet, as being a day of signal mercies, a day of communion with God, a day wherein the Spirit's dews fall upon the soul. As "• Abraham rejoiced to see Christ's day," John viii. 56. 5 so ought you this morning, say- ing with the Psalmist, Psal. cxviii. 24. " This is the day the Lord hath made, we will rejoice and be glad in it." 2. Let your souls be breathing forth holy meditations and ejaculations upon your very first awaking : Lift up your hearts in thanksgiving to God for that comfortable rest and sleep he hath vouchsafed to you the night past : for *' it is he that giveth his beloved sleep," and who renews his mercies to us every morning. Likewise give up and dedicate yourselves wholly to God and his service this day : And, betwixt your waking and rising, you may have such meditations as these i •« O if I could say this morning with Isaiah, chap. xxvi. 9. With my soul have I desired thee in the night, and with my spirit within me will I seek thee early ! — Let me this morn- ing awake early from sin to righteousness, 1 Cor. xv. 34. or that in Rom. xiii. 11, 12. It is high time to awake out of sleep. The night is far spent, the day is at hand ; let me cast off the works of darkness, and put on the armour of light." Or, think on your awaking out of the sleep of death, and ris- ing out of the grave at the sound of the last trumpet, what a solemn wakening that will be : Or, think of God's goodness to thee, that thou awakest in life, health, and safety, this morning ; say, " What a mercy is it, that God has kept my house from firing, and falling on my head ! that he hath chain- ed up Satan my enemy, that he could neither hurt nor fright me in a visible manner ! Many have lien down this night with- out sleep, and been full of tossiugs to the dawning of the day ; but, blessed be God, 1 have laid me down in peace, I have slept and waked again, and my sleep hath been refreshing. upon the Lord^s Day, 145 How would I value this mercy, if I were in sickness, and could uot get sleep : Many have lien down and slept, but never waked again in this world j their first waking has been in eter- nity ; and O how sad, if it be in the flames of hell I Eut O I what shall I render to the Lord, that I wake again in the land of prayer, and of hope ; and upon a Lord's day morning, where- in 1 hope to hear again the joyful sound, and see his power and glory in the sanctuary ?" If it is a summer-morning, when the sun may be up and shining when thou awakest, then think, " Christ the light of the world rose early this morning from the dark grave, where- in he lay buried for my sake. The Sun of righteousness was up this day before the natural sun." Or think. This is the day wherein God said, " Let there be light, and it was so." Is the light so sweet, and is it so pleasant a thing for the eyes to behold the sun ? O how much more to see Christ the bright Morning-star this day by the eye of faith, to see the 8un of righteousness shining in the lirmament of gospel-or- dinances ! Let me rise and prepare for this sight ; O that my eyes may be cleared, and the mote taken out of the eye of faith, that 1 may this day see him, in comparison of whom the sun is but a dark clod of earth ! O my soul ! rise from the earth this day, get the moon under thy feet, and clothe thyself tvith the sun ; draw nigh to God in Christ, and set thy aflfec- tions on things above ; thou art capable of communion with God, do not debase thyself in raking always in the dung-hill of this world, in licking the dust with the serpent, or feeding on husks with the swine, as if thou hadst no higher end to serve than the world. Why wilt thou lie among the pots, and wallow in the puddle, when crystal streams are so near ? Or think, '* How happy are the angels, who are exempted from the necessity of sleep ! They never rest, nor weary of God's work, but " praise him day and night." Eehold, the sun never wearies to serve his Creator : How many thousand miles has the sun travelled since the last night I went to rest, that he might bring the light of a new Lord's day to me, a poor undeserving creature ! And shall not I rise with cheer- fulness to celebrate this day, and serve my God and Saviour upon it ? It is a mercy the natural sun is risen ; but a far greater that the " Sun of righteousness" is up, and hath ascend- ed to his meridian, that he may the better diffuse the influen- ces of light and heat upon poor cold and blind souls, such as I am : I will get up this day, and lie in his way as he passeth by, and cry with the blind man, '* Sou of David, have mercy upon me." Vol. IV. No. 27. T 145 How to spend the Morning LastJ^y The morning-sun may mind thee of the danger of secure Christless souls. The sun shone bright on Sodom that morning it was destroyed : Little did they think that fair morning, that the clouds would gather on a sudden, and drop lire on their heads ; neither knowest thou, O Christless sinner, what a storm of wrath may fall on thee before night : Where- fore flee presently out of the Sodom of a natural state, to the Zoar of Christ's righteousness. 3. Rise full as early this day as on other days, and be as soon at God's work this day, as you are at your own work on other days : God is the best Master, his work the sweetest, and his wages the greatest. Yet, alas I there are many who lie long on the morning of the Lord's day ; they are loth to rise and fall to God's work ; when they rise, they have no time for secret and family duties before the public worship ; so that they are either slightly performed, or wholly neglected. O foolish sinner I dost thou think thy worldly business more worthy of thy early rising, than thy spiritual employment ? Or wilt thou shew greater regard to thy worthless body, than to thy gracious God, and thy precious soul ? You owe thanks to God, that you have had the byepast week for your own affairs, and that now you have the prospect of another for them, and that God lets you see the first day of it ; but O consider, that your Creator and Redeemer puts in for some time with you. All your time is not your own, neither is it in your own hands ; God alone is the Author and Disposer of it. Well then, now is the time, this is the day that he re- quires : O let him have it wholly, seeing he gives you six times as much for yourselves ! And grudge him not the morn- ing of his own day. Remember that promise, Prov. viii, 17. " They that seek me early shall find me." In the morning the spirits are most fresh and lively, and fittest for contempla- tion and prayer. We are told, Exod. xvi. 13. that in the morning the dew and manna fell : Wouldst thou have the dew of a blessing to fall on thy soul, and to make thee as a watered garden ? then rise early to wait for it. This was the practice of the saints ; Job rose early and offered his sacrifices. Job i. 5. David prevented the dawning of the morning with his prayers, Psal. cxix. 147. Christ rose early this day before the sun. And for what end did he rise ? Even to justify and save his people. O believers ! did your Saviour rise early this morning to justify you, and will you not rise early this day to glorify him ? This is the great design of the Sabbath. And the 92d psalm, which is intituled, A song for the Sabbath- day, saith, « It is good to shew forth God's loving- kindness of the Lord's Day. U7 id the morning.*' Timeousness at God's work on this day, or diligence in it, will not prove prejudicial to health ; for, since God hath pronounced a special blessing upon the Sabbath, you have ground to expect that less sleep, food, and refreshment, than at other times, will be blessed for your support in his work, and that you shall live in the doing thereof. 4. When you are up, hasten to put on your clothes, and spend as little time this day in dressing yourself as possible, that you may have time for secret duties, and retired converse with God. But, since the body must be clothed this day, let your thoughts be well employed in the time you are doing it : Think on sin, that was the cause of your soul's nakedness, and of your body's need of apparel. Remember from, whom you have your clothes, to cover, keep warm, and adorn your bodies 5 even from God, it is his wool and his flax ; therefore give thanks to him for your raiment, as well as your food. And though your clothes be not so fine as you would wish, yet mind, " that these of whom the world was not worthy, wan- dered about in sheeps' skins and goats' skins," And^ if you be not so outwardly splendid as others, seek that decking which will " make you all glorious within." When others are following vain fashions, seek ye to be " covered with the robes of Christ's righteousness." And, since you are this day to make a solemn appearance before God your heavenly Fa- ther, you must be sure, like Jacob, to come in the garments of your elder Brother, otherwise you cannot expect your Fa- ther's blessing. Put no confidence in your own righteousness ; for it is no better than rags, or a garment full of holes, the least whereof is sufficient to let in the curse of God upon you* Therefore " put on the Lord Jesus," if you would this day appear before God, and be accepted of him. Take care also, that your bodies this day be gravely and decently appareled, and beware of pride and vanity this way, if ye would have God to own you 5 the adorning which he recommends, is not that " of plaiting the hair, wearing of gold, and putting on of apparel, but the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price," 1 Pet. iii. ^, 4. Most people on the Sabbath are concerned to adorn their bo- dies with their best clothes ; but, alas ! who among you is careful to attire his soul as he ought on this day, when he is going to meet the blessed Redeemer of souls, the King of glory ? Mind your souls chiefly this day, and take care, whatever you be doing about your bodies, that your hearts be employed in spiritual meditation. Do you comb your head ^ vou ma/ T ^ 148 How to spe7id the Morning think how numerous your sins are ; they are " more than the hairs of your head," so that " none can reckon them," Psal. xl. 1^. And to be sure, if you cannot reckon them, you are far less able to reckon for them. Do you wash your hands ? think on the necessity of " washing your hands in innocency, that so ye may compass the altar of God :" For these that would " ascend the hill of God, and stand in his holy place, must have clean hands and pure hearts." Holiness both in heart and life is absolutely needful, in order to our enjoying communion with God in ordinances. 5. As soon as possibly you can, retire this morning for the duties of secret prayer, praise, reading the word, meditation, and self-examination. Much of the Sabbath, and especially the morning of it, should be spent in praising and thanksgiv- ing, upon account of God's goodness, both common and special, manifested in the works of creation and redemption^ It is a most necessary and proper duty, to " shew forth God's loving- kindness on the Sabbath morning," Psal. xcii. 2. Thanks- giving is the great end of the day, and of the mercies of it ; *' the redeemed of the Lord" ought this day to sing, " His mercy endureth for ever," Psal. cvii. 2. ; for God sent his Son to redeem us for this very end, that he might have from us <« the praise of the glory of his grace," Eph. i. 6, 12, 14. And if you deny him praise, you do what you can to disappoint him of the design of this wonderful work : Many serious souls think the Sabbath should be spent only in prayer, mourn- ing, mortification, &c. and almost wholly neglect the duty of praise, which ought to be the principal, and wherewith God is best pleased. Remember, that praise is not only the end of the day, but the end of your lives ; yea, the design of all God's works. God made man the tongue of the creation, to trumpet forth aloud what the rest of the creation do but silently whisper. Directions in performing the foresaid Duties, Before I proceed further, I shall give some special advices concerning the duties of secret reading, prayer, and self- searching. 1. Of reading the Word. 1. As to the reading of God's word, if you would do it with profit, then, (I.) Look up to God for his blessing upon it : When you begin, pray that he may " open your eyes to see the wonders of it," and that he may open your ears and hearts to hear and comply with it as the voice of God. (2.) In reading the word, quicken yourselves to all possible of the Lord's Day, 149 attention. As children will rouse up themselves at the read- ing of their father's will, out of expectation of some portion or legacy bequeathed them therein by their father 5 so ought you to rouse up yourselves in reading of the word, in regard of the many rich and precious legacies which our JSaviour hath be- queathed to you, in that last will and testament of his, sealed by his own blood w (3.) Read the word with holy reverence, as if Jehovah himself stood by, and spake these words unto you ; for read- ing is a kind of holy conference with God, and therefore ought to be gone about with a holy awe and concern. I do not mean that this reverence is to be shewn to the paper and print, but the matter contained therein ; though even these, as the dead bodies of saints, ought not to be used dishonourably, as I have heard some graceless merchants do, by rolling up their small wares in leaves of the Bible. Is this like the practice of the ancient martyrs, who made more account of a leaf of the Bible than of a treasure ? And indeed the leaves of the Bible, in some sense, are the field where the treasure is hid, and the pearl of price may be found ; they are the swaddling-clothes of the holy Jesus, And therefore, in the next place, (4.) Have an eye to Christ in every thing you read, for he is the end, scope, and substance of the whole Bible, and every thing in it is reducible to him. (5.) Read it with application to yourselves, as if God spoke to you by name and surname in every line of it. Read it as if it were a letter sent straight from heaven to you, to warn you against sin, and to persuade you to faith and holiness. Let us accept of its reproofs and admonitions with thankfulness, and say, What a mercy is it that we may read our Father's will in our mother-tongue, and that God speaks his mind so plainly to us in his word : (6.) Mark the special passages of the word, either those that are most important in themselves, or most applicable to you, Mark the duties enjoined, and sins forbidden, with the pro- mises to the one, and threatenings against the other. Fasten these upon your memories, and hide them in your hearts ; meditate on them, and pray that God may keep them in your minds, ready for use against the time of need. II. Of Secret Frailer. As for secret prayer, take these directions, if you would speed in it. 1. See that you be new creatures, and born again, if you would pray aright. A child, while in the womb, c^mnot cry ; 159 Hoiv to spend the Morning so no more can you cry, Abha^ Father^ while in the womb of a natural state. An unconverted man's prayers are not ac- counted prayers before God. The long prayers which Paul had, while a Pharisee, were not reckoned prayer at all ; but, when he is a converted man, we are told then, with 2iBe?ioldy that he prayed, Acts is. 11. 2. Be frequent in this duty, for your needs are many. God hath erected the " throne of grace for the time of need," Heb. iv. 16. And he hath left the more needs upon us, that he may the oftener hear from us ; he loves to hear his people's voice, and great need have we to let him oft hear it j for we have many lusts to be subdued, many graces to be strengthened, many doubts to be resolved, and many grievances to be re- dressed : Therefore be frequent in your addresses to God* Frequency begets familiarity, and familiarity confidence ; we go boldly to his house, we often visit. Eusebius tells us of the apostle James, surnamed the Just, that he kneeled so oft and so long in secret prayer, that his knees became as callous and insensible as a camel's. And he tells us of the first Chris- tian emperor, Constantine the Great, that he kneeled very much in secret prayer : And, for an example to others, that he had his image in his coins, pictures, and statues, represent- ed in the same praying posture, with his hands spread abroad, and his eyes lift up to heaven. King David was frequently in this exercise, Psal. Iv. 17. " Evening, morning, and at noon, will I pray and cry aloud." And, if that be not enough, he says, Psal. cxix. 164. ** Seven times a-day will 1 praise thee, because of thy righteous judgements." 3. Affect privacy and retirement in it. Strive to let no ear hear but God's; for his ears are open to the most whispering prayers that can be put up : Not that we should be ashamed of our duty, but that we may evite misconstruc- tion, and hide pride from our eyes ; for, where there is a de- sire that men should take notice of our prayers, God takes no notice of them, unless it be to abhor and reject them. But if you be so circumstanced, that you cannot pray without being observed, you cannot help it ; for it is better to hazard the censure of others, than the neglect of prayer ; only take care there be no ostentation in the doing of it. 4. Pray with holy awe and reverence of God, before whom you sist yourselves. Labour for as much devotion and se- riousness in prayer, as if you were taken up and presented be- fore God on his royal throne, with millions of glorious angels ministering to him ; or, as if you saw death and the grave on the one hand, and heaven and hell on the other ; or^ as if you of the Lcrd^s Bay^ 151 lieard the saints singing in heaven, or the damned roaring in hell. Do you not believe these things as well as if you saw them ? and why are you not as serious as if you did see them ? 5. Study to pray in faith, eying the power, mercy, and promise of God, and relying upon the mediation and righ- teousness of Jesus Christ ; for those who pray thus, shall not seek God in vain. This kind of prayer is like Jonathan's bow, 2 Sam. i. " that never returns empty." 6. Pray with fervency and importunity : Why ? for ought you kuow, this may be the last Sabbath you may see, the last sermon you may hear, and the last prayer you may put up. Pray therefore as a dying man would and should do. Re- member how fervent you have seen some dying persons ia prayer, and labour for the same frame and fervency. You should seek this day, to have such a feeling of spiritual wants, and to have your bowels so pinched with a sense thereof, that, like the hungry and almost starved beggars, you may cry aloud for the bread of life. Let your prayers be the travail of your souls, and not the labour of your lips. Let your hearts be suitably affected in all the parts of prayer ; never leave con- fession without some sorrow for sin, nor petition without some sense of the worth of mercies, nor thanksgiving without some solace and joy in God, the author and fountain of all our hap- piness. Let your affections correspond with your expressions, and continue instant in prayer. You ought this day, like Sampson, Judg. xvi. to " bow yourselves with all your might" in prayer, to pull down the pillars of Dagon's temple, and the strong-holds of sin in your souls. '' Lift up your hearts with your hands to God in the heavens, and stir up yourselves to take hold of him :" Cast yourselves down at his feet, and say^ as once a great man did to his prince, * I am resolved never to lise till I obtain mercy,' 7. Use arguments with God in prayer, either taken from God's power and mercy, or from your misery and necessity. Dost thou doubt, O man, if thou be converted ? then lie sob- bing before God, like that leper. Mat. viii. "Lord, if thou wilt, thou canst make me clean ;" q, d. Lord, thou mayest do as thou wilt ; but this I know, though thou shouldst never help me, that thou canst do it. Thou hast power enough, yea, it is easy for thee, and will be no manner of trouble to thee, to change my heart, and give me an alms of mercy. Thou hast mercy as well as power ; I have heard a good report of thy mercy, that ** the King of Israel is a mer- ciful king, and delights not in the death of a sinner," and that .H his mercy endures for ever." Lord, here a poor condemned 152 I'ioiv to spend the Morning rebel conies in upon the proclamation, to accept of the King of heaven's indemnity : I lay myself ar tiiy feet, content to accept of mercy upon any terms : " Hast thou not one bless- ing for me, even for poor me, O my Father?'' It" there be not enough of merit in Christ to save me, I do not seek salvation; but in him 1 know there is a fulness of redundancy, a treasure that cannot be emptied, and. Lord, art thou not willing as well as able? Hast rnou not opened thy side, that I might look in and see the yearning of thy bowel. ? yea, I have heard ihem many times sounding towards lost sinnrrs : Wh^ then shbuld I go dwell with everlasting burnings ? *' What pr<»fit, Lord, is there in my blood ? The deao cannot praise thee, they that go down to the pit cannot celebrate thy goodness." Is it not better to make me a friend, than let me be an enemy ? Is it not better that 1 should eternally sing thy praise, than live for ever blaspheming thy name ? '' Lord, what shall I do to be saved ? is there no baim in Gilead for a wounded soul ?" Is there no hope for a distressed sinner ? Is there no city of re- fuge for a pursued criminai ? Lord, I am come like a starving beggar to the last d(Mjr for relief; if thou help me not, I must peiMsh at thy threshold, 1 can go no fuivhei'. — Coidd we be- lievin^rV make use of such arguments as these, Christ's pitiful heart would burst out in midst thereof, and say to us as to the woman of Canaan, Mat. xv. " O woman, great is thy faith, be it to thee as thou wilt." 8. As on Sabbath morning we should address God with more solemnity and intenseuess, and with greater length than or- dinary ; so also with special petitions for the day. (1) Pray for yourselves, that God ma}' give you hearts and frames to sanctify a feabbath to the Lord ; that he may prepare your hearts for hearing, strengthen and sanctify your memories, go along with you to the sanctuary, and allow his presence there. Before you enter upon the public work of this day, labour to get your hearts possessed effectually with these truths : That God must work his own work in you and for you, or it will never be done ; and without him you can do nothing : That there is no healing virtue in the waters of the sanctuary, unless the Angel of his presence descend and move them : That as in the first creation the Spirit moved on the waters, and then the living creatures were formed ; so the Spirit must move upon the waters of ordinances, before they can produce or in- crease spiritual life ; and as he must move upon the ordinances, and give virtue to them, so he must move upon your souls in attending on them. Pi-ay earnestly, then, that God may give you his Spfrit to prepare you for hearing of his word, and to of the Lord's Day* 153 assist you in hearing ; and, particularly, that he may give you attention to hearken, understanding to conceive, wisdom to ap- ply, judgement to discern, faith to believe, memory to retain, and grace to practise, what you shall hear ; that so the word may prove unto you " the savour of life unto life," and not *' the savour of death unto death." O pray fervently, that it may not be your condemnation to go to the sanctuary every new Sabbath to get new bands laid upon you, to get your hearts more hardened, your affections more deadened, and your souls slain by the words of God's mouth; but that the word may be attended with saving power, for your conviction of sin, and your conversion to God in Jesus Christ the Me- diator. Be so intent for Christ's presence this day, that no Lord's day may satisfy you without the Lord of the day. O what is the best day that ever was, without the Ancient of days ? What are the ordinances of God, without the God of ordinances ? What are the assemblies of saints, without the Master of assemblies ? What is a sermon, without a Saviour ? W'hat is a communion-table, without communion with God ? What is a Sabbath-day, without the Lord of the Sabbath ? Protest therefore in a humble but an importunate manner, that you will be satisfied with nothing this day, without his pre- sence ; say with Moses, Exod. xxxiii. 5. " If thy presence go not with me, carry us not up hence." And cry to him with the church, Isa. Ixiv. 1. " O that thou wouldst this day rend the heavens ! O that thou wouldst come down, that the moun- tains might flow at thy presence !" (2.) Fray for him that dispenseth the word, that God may open to him both a door of utterance and a door of entrance ; and particularly, that God may direct him to speak something that may be suitable to your case. It is a great loss to your- selves, as well as to ministers, that you pray so little for them : What is the reason that many times ministers are straitened in delivery, do not reach your hearts, nor speak closely to your case ? it is because you pray not for them. Mind that sad threatening, Ezek. iii. 26. where the Spirit saith to the pro- phet, " I will make thy tongue cleave to the roof of thy mputh, that thou shalt be dumb, and shalt not be to them a reprover ; for they are a rebellious house/' O pray against this sad judgement, and beg that God may loose the minister's tongue, and put a word in his mouth for you. Can you ex- pect a blessing on your food, when you will not so much as seek it from God, by praying for him that is to break the bread of life to you ? (3.) Pray for the wlole congregation, that the Sabbath Vol. IV. No. 27, V 1 54 How to spend the Morning may be a day of the Son of man, and a day of God's poi^rer unto them. Pray that Christ may mount the white horse of the gospel, gird his sword on his thigh, and ride in triumph among them ; that the arrows of his word may be sharp, and pierce hearts. ^e^^ that some may be convinced, others strengthened, and others comforted : Pray that God's word preached, may not only be as a living song to the hearers, as Ezek. xxxiii. but as a lively song to them, that many may have it to say, as David^Psal. cxix. 50. " Thy word hath quickened me.*' Pray that God may this day make his word as a " sharp two-edged sword," to divide betwixt sin- ners and their sins ; that he may cause its point prick their hearts, and savingly wound their consciences, and make its edge fetch blood from their lusts, yea, hew them in pieces, like Agag, before the Lord. Pray that God may make his word both as a lire and a hammer to the congregation i a fire to burn up the stubble of their corruptions, and a hammer to break the rocks of their hearts into pieces. Pray that it may be as the key of David, both to open and shut many hearts on this day ; a key to open hearts, so as they may never more be shut upon Christ when he stands and knocks at them 5 and a key to shut hearts, so that they may never open to sin and Satan when they knock for entrance. Pray that the whole congregation may get grace to hear sermons, and put up prayers this day, as if they were the last that ever they were to hear or put up in this world : And that Zion's King may take to himself his glorious conquering power, and in his ma- jesty ride prosperously ; and that he may make the arrows of his word " sharp in the hearts of his enemies, so that the people may fall under him." 9. You must take care, that your secret prayers on Sab- bath morning be early and seasonable, that they interfere not with family-worship, which ought this morning to be timeously performed before the public worship begin ; for one duty must not justle with another, every duty is beautiful ia its season. And in family-prayer you must be more solemn and particular than on other occasions ; our sacrifices this day ought to be doubled. O it were happy, if secret and family duties were our soul's delight on this day ! and if we had such spiritual skill to perform them, that they might be helps, not hindrances to public ordinances. Lastly^ Having this morning put up your fervent prayers to God, you ought to look and wait for a return of them through the day. A wise merchant, that sends a ship to the sea, will inquire after her. Prayer brings your food from afar, look what becomes of it. If you present a petition to a prince, you of the Lord's Day. 155 wait what answer will be returned ; and are ye not more con- cerned in this case to do it ? If you look not after your pray- ers, it is a sign you have little sense of your needs ; little sense of the burden and yoke of sin ; little sense of the preciousness of Christ, or the excellency of these mer- cies you have been seeking. You ought this day to be able to say, as Psal. xxvi. 5. " On thee do I v/ait all the day." Your souls should be still panting after God and the light of his countenance, saying, " O that I may this day be- hold the beauty of the Lord ! O that I may see his power and glory ! O that I may taste that he is good ! O that I may hear his voice, may bear his image, may be brought into the chamber of presence, and see him through the lattice of or- dinances. If ye would have a gracious return this day, you must be looking above ordinances and duties to him, who is *' the dew of Israel,'* and expect the heavenly rain from himself ; otherwise your fleece will remain dry, for all that men or an- gels can do. Therefore plead with God that he would bless and concur with the means, and " breathe upon your dry bones," without which the breath of men can never make them alive. III. Of self'Searching, As to the duty of self-searching, it is very necessary on the Sabbath morning, in order to prepare your souls for the work of the day. I. Enquire into your own state ; try whether you be in na- ture or grace, that when you hear the word, you may know what belongs to you : For, if you be ignorant of your condi- tion, you may apply promises for threatenings j conclude for heaven, when you are heirs of wrath ; persuade yourselves of the love of God, when you are in a state of enmity. II. Enquire into your particular necessities, what are these wants you would have supplied by the word, these sins and lusts you would have slain by it, what are these weak graces you would have strengthened by it, what are these doubts you would have resolved by it, and these heart-plagues you would have cured. III. Enquire into the frames of your hearts, and see if they be duly qualified and disposed for attending the public ordi- nances. Quest, What sort of hearts ought we to bring with us ? Ans, 1. Bring humble hearts. Consider that you are pieces of mean and vile dust, venturing into the presence of an in- finitely glorious God, to hear the " voice of the Lord, that is U2 1 56 How to spend the Morning full of majesty," and solemnly to converse with him, before whom the " angels vail their faces." ^ 2. Bring soft hearts, that the word may make some im- pression on them ; for an arrow shot against a stone sticks not, but falls to the ground. Labour to get the " fallow ground of your hearts plowed up, and broken," before you come to re- ceive the " seed of the word," according to Hosea x. 12. If you would have the fallow-ground plowed up, you must seek the Lord by fervent and heart-breaking prayer. 3, Bring hunger and thirst with you to God's banqueting- liouse ; bring a deep sense of soul-wants and necessities, and longing desires to meet with Christ in the ordinances : For he *^ fills the hungry with good things, when the rich are sent away empty." O for the hungry appetites of God's children, when we come to God's house ! Say, " O that, like a new- born child, I may this day desire the sincere milk of the word for my nourishment ! and O that, like a true child of my heavenly Father, I may love that milk best which comes w^arm from the breasts of public ordinances I " IV. Search into these lusts and evils that hinder the success of ordinances ; cast them out, and guard carefully against them. If you would have God this day to hear your prayers, and ac- cept of your sacrifices, you must " regard no iniquity in your hearts," you must throw out all bosom lusts and idols. Christ saith to you this day, as once he did to Judas in another case, John xviii. 8. " If therefore you seek me, let these go their way:" Let your pride, wordliness, prejudice, &c. go awayj for they bar Christ out of the heart, . 1. Throw out worldliness, and all thoughts about the world, that you may with your whole souls this day attend upon God : Say to the cares of the world, as Abraham to his servants. Gen. xxii. *' Stay ye here, till I go yonder to worship God.'* Suffer not a vain thought this day to take up its lodging in your heart, according to Jer. iv. 14. It is said of Bernard, that, when he came to the church-dooi', he would say, " Stay here, all my earthly thoughts." Nay, say this also before yon come from home. Worldly hearts will hinder you from get- ting good of the ordinances ; they will make the church like the market-place to you, full of tumult and distraction; they will make such a noise and buzzing in your ears, that you can- not hear ; or. they will make you wander in time of hearing^ as those, Ezek. xxxiii. 31. Nay, they will make you weary of all Sabbath work, as those, Amos viii. 5, 2, Lay aside self-conceit, or a good opinion of yourselves, your duties and performances j count all these but "dung and of the Lord's Day, 15? loss for the saving knowledge of Christ." For, if you lean i;pon your prayers and preparations this day, as any piece of righteousness before God, this will mar your access to God this day, and make the ordinances prove dry breasts to you. 3. Throw out all prejudices against ministers, and againsfi the laws of Christ ; and with meekness lay your ear and heart open to receive instruction, saying with Paul, *' Lord, what wilt thou have me to do ?" and with Samuel, '' Speak, Lord, for thy servant heareth." 4. Guard against doubtings concerning the truths of God, and mysteries of religion. Let us captivate and subject reason to faith, and deal with it, as Joshua did with the Gibeonites ; he made them '' hewers of wood, and drawers of water, for the service of the temple :" So let us make reason subject to faith, and serviceable to religion ; but nowise set it up as a standard for examining its mysteries by, since they are above its reach. 5. Beware of erroneous principles ; for these will mar the good of ordinances to you ; while there is an error in the foundation, you cannot be ^* built up in the most holy faith." Christ bids us " be wise as serpents ;" and serpents, (they say), whatever injury is offered to them, their great care is to pre- serve their head. Let it be our great care, then, not only to preserve our hearts and hands from sin, but our heads from error ; especially when there are so many false teachers going abroad, seeking to " pervert the simple, by fair words and false speeches." 6. Beware likewise of schism and division, and guard a- gainst those who are instruments to divide and scatter Christ's sheep. Do not straggle from Christ's flock, but abide close by the place where the good Shepherd feeds his flock, ''and makes them to rest at noon," and do not " turn aside after the ilocks of the companions," Cant, i, 7. I refer the handling of the duties of masters of families, as such, till afterwards : Only it ought to be their care early to call their families together to pray with them, and praise God, and to cause them rise as early this day as others. Let not your servants and children waste away this morning in sleep and idleness, but call them up as early to God's work this day, as you do to your own upon other days. How bUme-worthy are those families, and especially the masters thereof, who on week-days can rise betimes to follow their worldly business, but on the Lord's day do lie longer in bed than ordinary, giving themselves to carnal ease and rest? Is this to keep holy the Sabbath-day, thus to sleep and loiter away the first and chiefest part thereof? Is this the way ta 158 How to spend the Morning accomplish the work of the Sabbath, to promote the glory of God, and carry on the work of your salvation ? All of you have gieat work to do this day ; therefore rise early to it, as the Israelites did to the besieging of Jericho : They had been encompassing the city six days before ; but we are told, Joshua vi. 15. that "on the seventh day, they rose early about the dawning of the day, and compassed the city seven times :'* And so that day they became masters of the city. And, ac- cording to the best expositors, this seventh day on which the walls of Jericho fell down, was the Sabbath. Now, O Chris- tian, as the Israelites had the strong walls of Jericho, so hast thou the strong-holds of sin to batter down this day j thou hast these Canaanites to conquer which would keep thee out of the promised land : Therefore imitate the Israelites, and rise early this morning to your work : The walls are thick, your enemies strong ; if you would expect, then, to conquer on the Sabbath-day, and triumph against night, see that you begin the siege early. And, if you would manage the work successfully, you must set about and carFy it on conjunctly, as well as separately ; by family- prayer, as well as secret prayer : And sec that all in the family attend family- worship this morning. I^ikewise, as occasion offers, exhort your children and servants to prepare themselves for the public worship by the performance of secret duties, particularly reading and prayer. When you are at meat this morning, shew by your holy speeches, that your minds are not forgetful of the work of the day. Check play- ing and idle talking, both in children and servants, and labour to engage them, by your example, to shew a more grave and serious air in their countenances this morning, than npon other occasions. Let as many of them as can be conveniently spared, accom- pany you to the public ordinances ; and suffer none of them to be absent therefrom, except in cases of necessity. Kemember the fourth command, " I'hou, thy son, thy daughter, tliy man- servant, and thy maid-servant, and all within thy gates." Let not the dressing of meat for you, keep servants from the house of God this day ; but see that you be able to say v»'ith Cornelius, (who feared the Lord with all his house), ** We are all here present before God." Though children be young, yet bring them with you ; for they are cJipable of getting good by the word sooner than we are aware. The scripture takes several times notice of little ones in the solemn assemblies, Deut. xxix. 11. Ezra x. I. Acts xxi. 5. If we lay our chil- dren by the pool-side, who knows how early the Spirit of of the Lord'^s Dai/i 1 59 God may help them in, and heal them ? Take your families alongst with you to the church ; leave them not behind you^ to come straggling to the church after worship is begun ; nor allow them to drop away before it be ended. This is very indecent and disorderly ; you would not allow them to do so with respect to your work. If you were going to the har- vest-field, you would not suffer them to come or go wheu they pleased. No, >ou would oblige them all to be ready timeously to come forth together, and fall to their work at once, and tarry till they loosed from work together : And should you not be as much concerned for God's work, as for your own -, for the business of eternity, as for the affairs of time ? Concerning our going to the Church, In the next place, let me give some advices relating to youp behaviour in going to the church, proper especially for you whose houses lie somewhat remote from it. Having dressed your souls as well as may be this morning, according to the foresaid directions, go forth, watching over your hearts and senses, having the lively impression of God's eye upon you, and believing that he takes special notice of all your thoughts, words, and actions this day. If you walk in company with others, take heed to your words, that they be savoury and suitable. O that people would guard against worldly discourse in their going to the church (which very much discomposeth the heart for the pub- lic worship), and would talk of spiritual subjects, of the design and work of the day, and encourage one another to it I Howr pleasant would this be ! This was the ancient practice of God's people, Zech. viii. 21. and we see how much David is taken with it, Psal. cxxii. 1. "I was glad when they said unto me. Let us go into the house of the Lord ;" q. d. It was the most pleasant sound I heard all the week through, to hear people encouraging one another to assemble to God's public worship, in God's house, upon God's day. This to him was the most pleasant journey ever he went ; he was not backward to it, he did not weary of it : nay, it was " the joy and life of his soul ;" he was glad of it. How few among us are in this frame ! Alas ! instead of it, there are many in our day glad of any trifling excuse to keep them at home, or take them away from the afternoon's sermon. If you live at some distance from the church, and be tryst ed with carnal company by the way, who savour nothing but the world, it is best for thee to retire from them to thine owa meditations, lest thou be infected with their carnal and 160 How to spend the Mbtning corrupt coiuQiuaications : For even Peter, when he is coiii versing and warming his hands with the enemies of Christy his heart turns ice-cold and frozen to Christ his Master, till a love-blink from the Sun of righteousness thawed it again. If better meditations offer not to thee by the way, I shall furnish thee with some very suitable from natural things, which are objects of your senses. If it be in a winter-morning thou goest out, when the sun is but rising, think, if one sun make so bright a morning, what a shining morning will that be, when Christ, with all his bright angels and saints, shall break through the clouds, when there shall be as many suns as we see stars in a winter's night ? O I shall I be one of those that " shall shine as the sun in the kingdom of my Father ?" If it be in the spring-time, and when a pleasant rain is fall- ing upon the grass and corns, think, the Sabbath should be a grow-day for believers. This day God is as the " dew to Israel." O that my soul may " grow as the lily, and revive as the corn !" O that I may grow inward in sincerity, and outward in good vyorks : downward in humility, and upward in heavenly-mindedness ! Let the doctrine of God's word this day drop on my soul, as " the small rain upon the tender herb, and the showers upon the tender grass," that I may wax taller in grace, and stronger in faith and love. This day I should be " going from strength to strength,'* according to Psal. Ixxxiv. 7. As the bee is busy in going from flower to flower, still gathering honey as she passeth ; so should I this day go from duty to duty, from one ordinance to another, from praying to reading, from reading to hearing, from hearing to meditating, still gathering grace and strength as I go. Dost thou look to the heavens ? Think, I have my Saviour and my all there ; there is the place o£ my everlasting abode^ Sense tells me what the outside of it is ; yet that spangled roof over my head is but the pavement of that glorious place, where I shall enjoy my eternal Sabbath, and my everlasting rest in Christ's bosom. O my soul ! yonder is Goshen, the region of light ; yon twinkling stars, shining moon, and flam- ing sun, are but as lanterns hanging out at my Father's house, to light thee while thou walkest in the dark streets of the earth. Little dost thou know the glory, mirth, and joy, that are within : O what are worldly joys to them ! O let my af- fections and desires this day mount thither, that this may be one of the days of heaven to my soul ! Again, think, The Lord hath '' spread out the heaven as a cwrtain," Psal, civ. 2. and, notwithstanding of its rapid mo- upon the Lord^s I)at/» 161 tidn, this curtain hath continued spread near these six thou- sand years, and not one hole is to be seen in it to this day. Is not heaven, then, a safe place for me to lay up my treasure in, where none can break, through and steal it froni me ? O that my portion and ray treasure may be there, '* that^ where my treasure is, there ray heart may be also !" Dost thou see the clouds ? Think on the day when Christ will rend and break through them ; as he went up triumphing in a cloud to heaven, in like manner he shall come again. Are the heavens of such bright and pure matter ? think on the purity of the inhabitants thereof. There is no room, no, not a foot-breath, for impure persons in the heavenly Jerusalem, where the gates are of pearl ; no profane sinner, no unclean thing, shall enter there. When thou walkest on the ground, think, This whole earth is but my Father's footstool, that he hath given me to tread on : O how glorious then must his palace be ! yet it is mine in Christ. Again, this earth "hangs upon nothing," Job xxvi. 27. O shall I be so foolish as to hang my hopes upoa that which hangs on nothing ? Again, wonder at God's power and faithfulness, that, notwithstanding it hangs as a ball in the air, and hath had many dreadful tempests upon it, and terrible earthquakes within it, yet God hath kept it from moving out of its place for near these six thousand years past. Dost thou tread upon the grass? think how God calls thee thereby to remember thy fading life and withering con- dition, every step thou makest, Isa, xl, 6. "All flesh is grass," and death is coming with his scythe to mow down this grass : And, though some grass escape the scythe in summer, when it is fresh and green, yet the winter frost will wither it awayj so, though you escape the scythe of death in the summer of your youth, yet the winter of old age will come and wither you- Dost thou pass over a little brook or rivulet in the way ? think, O if I could say this day with the Psalmist, Psal. xlii. 1, 2, "As the hart pants after the water-brooks, so panteth my soul after thee, O God ; my soul thirsteth for God, for the living God ; when shall I come and appear be- fore God ?" Dost thou go up an ascent ? think, the way to heaven is all Up the hill, Psal. xxiv. Lordj strengthen me to climb it^ without fainting of sliding back. O that my soul this day may be ascending to God, and God may be descending to me ! Dost thou behold the sea ? wonder at the ebbing and flow- ing of it, and at God's power and goodness, that set& restrain- ing bounds to it. How easily might that power, that makes Vol, IV. No. 27, ' X 1 Gt How to spend the Morning it to flow 20 feet, make it flovv 200 feet ? and so it woald oveiflovv our sea-towns and adjacent coasts ; but the Lord's goodness commands it back again by its ebb. Post thou stQ a ship in the sea ? think, Christ's church is compaFed to a ship ; this world is the sea through which she sails ; believers are the passengers ; God is her pilot ; the angels ai*e her rowers :; faith is the helm ; hope is the anchor : For a mast, she hath, in midst of her, erected the saving tree of the cross ; the graces are the sails hanging thereon ; the Spirit is the wind that fills them -, but Christ alone is the bot- tom that carries all safe and sure to the haven of eternal rest and felicity. O let my soul lean upon no other bottom ! Again, think how mercifully Christ delivered his disciples, when tossed in a ship on the sea in a dark night. My soul is a little ship, often ready to be overwhelmed with the waves of temptation : O then, when it is in this danger, let me awake Christ by my prayers ! Again, as it is said of the mariner, with respect to his ship, that he sails always within four inches of death ; so it may be said of the soul in relation to the body, that it lives still within four inches of eternity. If these earthen vessels break, then our souls are immediately set a- drift into the bankless and bottomless ocean of eternity. Lord, let not my soul launch out into that deep, while I am uncer- tain whether it sink or swim. Doth it rain upon thee while the sun is shining ? think, if the sun of God's countenance shine on me, I may well be con- tent to be wet with some rain of affliction : This easily dotlr counterbalance any trouble whatsoever. Art thou drawing near to the church ? then put up some fervent ejaculations and prayers for God's blessing and presence. Say^ as Abraham's servant did, when he came to the well of water near the city. Gen. xxiv. 12. '^ O Lord God, I pray thee send me good speed this day." ' Let me not miss my errand ; let it be the day when salvation shall come to my heart and house ; let it be the day of my new birth, the day when my hard heart will be broken ; let it be a day to be had in everlasting remembrance. As I am drawing nigh to thy house, Lord, draw nigh to my soul, and let me have a meet- ing with thee this day. As thou art to knock at the doors of my soul by the hammer of thy word this day. Lord, come and make patent doors for thyself, and command thy loving-kind- ness to break in. Lord, open my eyes, that I may see the wonders of thy law ; open my ears, that I may hear the charming voice of the Son of God j open my heart, that the of the Lord's Day, 163 ILmg of glory may enter in ; and open my lips, that my mouth paay shew forth thy praise.' Dost thou come within sight of the church ? let thy heart rejoice to see Jerusalem a quiet habitation, and pray that God may still " create a cloud of defence upon every dwelliug- place in Mount Zion, and upon all her assemblies ;" and that *' the mountain of the Lord's house may be exalted above all mountains." We ought to be much concerned for the church, and " prefer Jerusalem above our chief joy." Let us do, in a spiritual way, what Simon Maccabccus did in a natural, who, with three years labour, took down the top of the Mount Acra in Jerusalenj, that no hill there might compete in height with the temple of God : So let us cause the greatest mountain of secular interest vail to the mountain of the house of the Lord. Do you see a poor man begging by the way ? let it awaken your gratitude and thankfulness, that you are not in his case, and he in yours ; and that you are not begging from him, instead of his begging from you. Hearken how impor- tunate some beggars are ; with what warm and feeling expres- sions do they plead ? they uncover their sores, and shew their maladies, and use all methods to move our compassions ; when we think to put them off with excuses or refusals, yet they follow us, and by their importunity draw an alms from us : Then think with yourselves, O why do not I thus with God ? why am I so careless in seeking an alms of mercy from him ? is not my need greater than any beggar's ? is not the alms I am seeking far better ? is not the fulness and pity of the Giver iniiniteiy more ? and shall I be so formal and lifeless in prayer ? It was a good counsel of one, that bade people learn to pray of beggars. As it is one of the duties of this day to make collections, and bestow alms, for the relief of the poor ; so you should take heed that you perform this duty in the right manner ; that you do it not for the praise of men, but for the glory of God; Pray that your alms may be perfumed by the incense of Christ's merits, that they may be a *' sweet-smelling sacrifice unto God." Would you have a bountiful alms from God this day ? then give liberally to his poor, liemember Christ's eye is upon you, and noticeth from heaven what every one casts in to his poor this day, as well as he noticed the poor widow's cast- ing in her two mites into the treasury, when he was here upon earth. Though you have not much to yourself, yet you are bound to give somewhat ; and, if it be given in sincerity, God will graciously accept of it, though it be but two mites. Jjut sure this will never break you, nor waste your siibstance, X2 164 Directions concerning the Fuhlic Worship, but rather increase it^ and obtain a blessing thereon.. I pity those miserable persons who want not money to tipple and drink with, but yet have none to bestow upon God's poor. Directions concerning the Ptiblic Tf or ship, I proceed to the second thing proposed. What is necessary to be done in time of public worship, and when we enter into the church. I. " Keep thy foot when thou goest into the house of God,'? Eccles. V. ; i. e. Look to your affections^ which are the feet of the soul, by which men go to Godj and walk or converse; with him. Firmly believe, and constantly remember, that God's eye is very much on your behaviour while you are in his house. Therefore in the tabernacle, which was the place of public worship, it was commanded, Exod. xxv. 37. " Thou shalt make seven lamps, and they shall light the lamps that they may give light ;" to teach us, that nothing there could escape God's sight ; for in his house there was always light. You cannot sin in secret there, for there are seven lamps to discover your miscarriages in the Lord's house. And, when the temple succeeded the tabernacle, God says of it, 1 Kings ix. 3. " Mine eye shall be there perpetually." God hath an eye, ]. Of observation, Jer. xvi. 17. to notice with what sincerity and liveliness you offer your services and perform- ances. 2. An eye of good-will, Amosix. 4. to approve and bless you, if you worship him sincerely and faithfully. 3. An eye of indignation, Jer. xxi. 10. to bring wrath on you, if you approach God irreverently, worship him carelessly, and pro- fane his day. Now, you may be assured of it, that God is as jealous of his courts under the gospel, as he was under the law, and doth take special notice of his people's behaviour there ; for he tells us, " Where txyo or three are gathered in his name, he is in the midst of them," Matth. xviii. 20. As you ought to have a lively sense of God's omniscience when you enter God's house, so you ought to have awful im- pressions of God's greatness, into whose presence you come, and a deep sense of your vileness and unworthiness to appear before him : And therefore be putting up ejaculations to God for acceptance in Christ Jesus. I do not mean that you should stand up (as some do) to private prayer in a public way, as the Pharisees did of old in the synagogues, to be seen of men, for which our Saviour reproves them, Matth. vi. 5, 6. telling us, that secret prayer should be performed in a secret manner. And far less should this be practised (as some do) when the qoDgregation is employed in other worship 5 for this were a Directions concerning the Public Worship. 165 confounding of worship, and unacceptable to him who is the God of order, and is plainly reproved by the apostle, 1 Cor« xiv. Alas ! it is to be suspected of many that do so, that these are all the prayers they use on Sabbath morning, for preparing themselves or their families for the public worship. But, if you come in before worship be begun, it is very proper you have your private ejaculations, and be lifting up your thoughts to heaven in a private manner; and, when you are set down in your seats, see if you be able to give a satisfying answer to that qi^estion the Lord put to the prophet, 1 Kings xix, 13. ^* What dost thou here, Elijah?" Can you say, "Lord, I have come, at thy command, to the place where thy honour dwelleth, to the place where thou usest to tryst with thy people, that I might meet with thee, and get a glimpse of thy countenance ?" Alas ! it is much to be regretted, that many come to church, they cannot tell for what end, like those Ephesians mentioned Acts xix. 32. " The more part knew not wherefore they were come together." They come for nothing, and they ordinarily go away with nothing. But as for you, whose errand is to meet with God, and get quickening to your souls, look to the frame of your hearts, set yourselves to hear God^s word, and join in his worship with great reverence and fear ; consider, not only ministers (God's ambassadors) are present, but the glorious angels are present, nay, the God of angels himself is present ; therefore say, as Jacob did of Bethel, Gen. xxviii. 16, 17. " Surely the Lord is in this place. How dreadful is this place I This is none other but the house of God, and the gate of heaven." la every part of God's worship this day, whether singing, pray- ing, hearing, partaking, study to behave as one that believes he is sisted in the presence of the all-seeing God, as one that is working for his immortal soul, as one that within a few days shall enter the gates of death, and render an account at the bar of the great Judge of the world. II. Study to be at the beginning of worship, that you may be able to say with Cornelius, Acts x, 33. " Now we are all here present before God, to hear all things that are commanded thee of God." Think not that you are in time if you win to the lecture or sermon, though you miss the prayers that went be- fore ; for, if you sinfully miss these, you have no ground to expect good by the whole day's preaching, since it is by the means of the public prayers that the word is sanctified to you, and you ai'e prepared for it ; and what good can the word do you, if God bless it not to you ? and how can you look for the blessing, if you come not to seek it ? It is not the way to 166 Directions concerning the Public Worship, profit by one ordinance, to neglect another. To be late of coming is offensive to God, stumbling to serious Christians, and injurious to your own souls. Alas ! upon what small and frivolous excuses do many stay back from the public worship, or linger in coming to it ? A little business, a little rain, snow, or cold, will detain them from the means of salvation. You that cannot hear the word, or come in time to God's worship for a little cold now, consider what an alteration there will be in hellj there it will be hot enough, and you shall not have liberty of hearing. Did the cold hinder you ? There the heat shall punish you for it. Doth a little rain or snow keep you at home, when Christ is calling you to receive him ? How then will you endure that horrible tempest, which he will rain on gospel-slighters, even a flood of kindled brimstone that will nev^er cease nor quench ! III. When you first see the minister this day in the pulpit, think, " O how welcome should I make him that bnngeth glad tidings, even the news of reconciliation, to a perishing world ? Lord, how great is thy clemency to us this day, in senduig thy ambassadors with an olive branch of peace, and not a trumpet of war in their mouths ?" Consider our reiter- ated rebellions and provocations, it might have been expected we should have had a fearful message sent U'^, like that of the flying angel. Rev. viii. tilt* '' Wo, wo, wo to the inhabitants of the earth," &c. But, instead of this, we have the sweet message in Isa, Iv. 1. renewed, '* Ho, every one that thirsteth, come to the waters, and he that hath no money, come, buy," &c. ; and that in ver. 7, " Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him," &c. That is a joyful sound. '•'• How then shall we escape, if we neglect so great salvation ?" IV. Study to be devout and reverend in the public worship, both as to the frame of your mind and gesture of your body. It was a good advice of one for this cud, " Fix your eye on the minister, your ear on the word, and your heart on God." Awe your hearts into a holy reverence, by viewing the holi- ness and power of that God whom ye worship, and revolving his titles oif majesty ; so did the Psalmist, Psal. Ixxxix, 6, ?, 8. "Who in heaven can be compared to the Lord .^ &c. God is greatly to be feared in the assembly of his saints, &c. O Lord God of hosts, who is a strong Lord like unto thee I" gcc. Make a covenant with your eyes, that they gaze not about in spying your neighbours cloaths and gestures. A gad- ding eye is the ready way to make a wandering heart. The Directions coiwerning the Public Woi^sh'p* 16r ^levil hath many objects to tempt and divert us ; first men let loose their eyes, and then away goes the heart. Make a co- venant with your eyes this day, that they neither shut with sleep, nor wander after vanity. Though bodily service with- out the heart profiteth little, yet the worship of our bodies is not to be wholly slighted ; God hath a right to the adoration of our bodies as well as our souls, for Christ suffered for both,- 1 Cor. vi. 20. And we find Christ and the saints in the scripture using reverend gestures in prayer. I dare not pre- cisely restrict people to any one particular gesture in public prayer, neither desire I to lay more stress upon gestures than they will bear, since I know communion with God may be obtained in any gesture ; yet I must own, that it is the un- happy effect of our contention about gestures, that some se- rious persons, who have a devout respect to God and holy things, do yet seem more irreverent in their outward carriage, than some who are strangers to the power of godliness, and immoral in their conversations. I know these place all their religion in outward gestures and forms, and go no further ; yet this warrants none to run to the other extreme, to despise a decent or devout gesture. If weakness of nature require a person to sit in time of public prayer, 1 do not quarrel it, but, when no just cause can be pleaded for it, I cannot say that it is a suitable praying posture at public worship. A lazy slug- gish posture in prayer tends to bring on sleep and drowsiness, and makes us forget what we are about j whereas, when we stand up, and universally change our posture when public prayer begins, it helps to awaken people to think upon the solemn addresses they are making to the great God. Only let us take care, that there be no vanity, self-conceit, or af- fectation, in the postures of our bodies at worship. V. Come to hear the word with a sincere purpose to obey it, and comply with the whole will of God without reserve, be it pleasant or harsh to nature ; be ready to perform every known duty, and pait with every known sin, be it as dear as your right hand, or right eye. It is not enough to say, We are all present to hear the sermon ; but you must say, with Cornelius and his company, Acts x. ** We are present to hear all things commanded us of God." And in a special manner, you must be ready to hear and obey his " great command, of believing on the name of his Son," which is the great end of preaching and hearing. W'herefore, when Christ knocks by his word at the door of your heart, be ready to open and wel- come him in with joy ; say to him, as Laban to Abraham's servant^ Gen. xxiv, 31. " Come in, thou blessed of the Lord^ I G8 Directimis concerning the Public Worship, tvherefore standest thou without?" Though, alas I I cannot say what follows, <' I have prepared the house, yet, Lord, come in and prepare it for thyself." And though '* I be un- worthy that thou shouidst come under my roof," yet a word from thee can cleanse and repair the house, yea, and " prepare an upper room" for thyself ; " Lord, speak the word, and it shall be donci" VI. Give close attention to the word. God looses you this day from the world, that you may ^* attend on the Lord without distraction," 1 Cor. vii. 35. Attend this day to what your Lord saith to you, as men who believe that every Sab- bath and every sermon, that every prayer and exhortation, every call and offer of grace, bring you a step nearer heaven, or nearer hell ; nearer to the mansions with Christ, or to a dwelling with devils ; and that endless eternity depends upon your attention to God's word. How attentively would a con- demned rebel hearken to his prince, every word being either life or death to him I Consider, it is matter of life and death to you, yeaj your life through all the ages of never-ending eter- nity ; your life depends on right hearing, Dent, xxxii. 47. And will you not take heed ? You would have God atten- tive to your words in the time of your distress, and will you not be attentive to his words in the time of your health ? Could a minister tell you how you might acquire a good estate, or where you might find a rich treasure, you would hearken to that ; but for an inheritance or treasure in heaven, many think it not worth their while to notice : Is not this an argu- ment of strong carnality and atheism ? O if we could imitate Christ's hearers ! Luke xix. 48. it is said, " They were all very attentive to hear him j" the word attentive, according to the orighial, may be rendered, They hanged on him^ or, They hanged their ears at ChrisVs lips ! Let us, in like manner, hang upon Christ in hearing of the word, even as the child doth upon the breast, or as the bee upon a flower. There is nothing that Satan aims at more, than to divert your attention in time of hearing the word. This enemy of your souls is busy every day laying snares for you, seeking your ruin: But O how active is he every Lord's day! The devil is still first at church ; the children of God never gather together, but Satan is among them : And his great design is, to render this engine of the word fruitless, because by it the strong-holds of his kingdom have been battered and broken down. Now, the way he finds most succeis is, by tempting our eyes and thoughts to wander, in order to keep us from be- ing attentive in time of hearing. O then, if v;e would have Directions concerning the Public Worship. 16^) the word to profit us, let us watch against Satan's teraptaiions and suggestions ; let us guard against wandering, wearying, drowsiness, or any thing that may hinder our attention. And ibr those that can write quickly, to write down the heads of the sermon in time of hearing, is by some reckoned a good mean to engage the attention, prevent drowsiness, and help the memory alcerwards ; and some have tbund it very refresh- ing and edifying a long iime after, to be looking over what they had written. But especially it is proper tor young people to learn and use this way of writing. VII. In a special manner, take heed to the word that suits your case, and most concerns your soul ; particularly to that word that discovers the sinfulness and vileness of a poor soul by nature ; and to that word that points out the misery of the unbeliever, and that shews the weight of those curses, the ter- ror of that wrath, and severity of divine justice^ to which he is hourly exposed ; and to that word that sets out sin in its black and bloody colours ; to that word that shews your in- ability to help yourself out of your miserable state ; to that word that discovers your need of Christ, and his excellency, fitness, and suitableness for you ; and to that word that comes close home to your conscience, and tells you, as Nathan did David, " Thou art the man," thou art the poor lost sinner that is condemned, and for ever undone, without Christ. Take heed to that word that points out your particular sins, your predominawt lusts and idol- ; take with the charge, and cry out, Uncleaiif unclean. While hearing the word, you ought to place your sins, and especially your darling lusis, in the front of the battle, (as Uriah), purposely to be slain, and say, *' Liord, let these smooth stones taken out of the brook of the sanctuary be thrown by so skilful and powerful a hand, that they may sink deep into the foreheads of these uncircumcised ones, to their utter ruin and destruction." And O it were happy, if, while the word doth touch our sins, our hearts were melted like Peter's, and moved to go home and weep bitterly ! O what reason have we to weep, when we hear of the bound- less mercy which we have despised, the matchless misery which we have deserved, the infinite love which we have abused, and the righteous law which we have transgressed ! VIII. Mix your hearing with faith, i. e. believe, 1. That it is God who speaks; the word is his, and not man's. 2, That he speaks to you in particular, as if he mentioned you by name and airname. Put not reproofs and threatenings by yourselves, and say, they belong to your neighbour, and not to you ; for this is a dangerous stratagem of the devil against vour souls. Vol. IV. No. 2S. ^ Y 1 70 Directmis concenimg the Public Worship, Eut let every man open his ear, and hear what the Spirit saitL to him, and apply the word particularly to himself ; for the best plaster that ever was made up, can do no good unless it be applied. 3. Believe that what the Lord speaks to you by his word, is true and certain ; that his doctrine is holy, and his laws just ; that his threatenings will be strictly executed, and his promises faithfully accomplished. It is for want of faith that the word doth not profit. If but as much credit were given to the divine testimony and word of God, as we give to human testimony and the writings of men, the word would have more success and efficacy than, alas ! it hath on the most part. IX. Lay up what you hear in your hearts and memories, and be at all pains to retain it ; for the devil, like the fowls of the air, is at hand to snatch away the seed of the word as soon it lights, if we be not careful to hide it in our hearts. There- fore it is a good help in time of hearing, to be often recalling and repeating the heads of what has been spoken in our minds ; for when we hear a head but once, and think no more upon it till the sermon be done, we are fair to lose it. X. Join cordially with the congregation in singing the prais- es of God. This is a heavenly duty, pleasant to God, and profitable to yourselves ; therefore be conscientious in the per- forming of it : " Sing with understanding," and meditate upon what you sing ; " sing with grace in your hearts," Col. iii. 16. It is grace that sweetens the voice in God's ear, an old heart cannot sing a new song ; nay, grace must be in a lively exer- cise when you sing, according to Psal, Ivii. 8. ; you should cry to your hearts and to your graces, and particularly to faith, love, and delight, as in Judges v. 12. " Awake, awake, De- borah, awake, awake, utter a song," &c. There should be a great warmness of love and affection to God when we sing to him, according to Isa. v. 1. Look well then to your hearts in singing, mind the matter more than the music, the cleanness of the heart more than the clearness of the voice. ^on voXf sed voftim ; non mttsica chordida^ sed cor ; Non damans^ sed amans psallit in aiire Dei, I cannot pass some here without a reproof, such as those, ], Who sit dumb in the congregation, while their neighbours are praising God, as if the devil had tackt their tongues to the roof of their mouths : Think not this work below the greatest of you, for it is your honour. Excuse not yourselves by saying, you cannot sing musically ; for, if you had any de- Directions conceiming the Pubh'c Worship. 271 light in the duty, you would sing as you can; 2. Those who, in singing, notice the tune more than the matter, and mind the voice more than the '* making melody in their hearts to the Lord." 3. Those that absent themselves from the singing of the psahns, who either come not at the beginning of worship till the psalms be over, or rise and go out at the close be- fore the psalms be sung. Would you know whose disciples they are who do so, they are not Christ's, but Judas's ; for when Christ sang the hymn on the back of the communion. Mat. xxvi. 30. all the disciples were present but Judas, who slipt out before the psalms ; and, since he turned his back up- on so sweet a duty, it could not be a good errand he was go- ing about ; it was first to betray his Master, and then to hang himself. O, then, take warning, and follow Judas's example no more. XI. Let none go forth before pronouncing of the blessing. God allows none, great or small, to go out before his worship be ended ; both prince and people must meet and part at the same time, Ezt k. xlvi. 10. Those that wilfully depart with- out hearing the blessing pronounced, and make a custom of it, if they repent not, it is to be feared they must one day stay to hear that sentence, ** Depart from me, ye cursed." You run away from the blessing, but you cannot run from this curse. Where- fore let us stay the blessing, and reverently stand up, (as the congregation of Israel did, 1 Kings viii. 14.), to receive our share in it, hoping and praying that it may come down upon us, as it surely will, if we beiievingly look up to him, that *' commands the blessing upon Mount Zion, even life for ever- Concerning our Behaviour betwixt Sermons. Having finished the work of the forenoon, you must take care how you dispose of yourselves betwixt sermons. 1. If the intermission be somewhat long, and your houses near at hand, then retire to them, meditating upon what you have heard, and fixing the convictions and directions in your minds ; beware of worldly thoughts or words by the way. 2. As soon as you come home, go to secret prayer, and beg God*s help to improve what you have heard, that it may kill sin, and quicken grace in you ; and that God may strengthen your weak memories to retain it, and pardon your failings in his service. 3. Eat sparingly betwixt sermons, lest it dull your spirits, and indispose you for the afternoon's work ; and see that your discourse in time thereof be suitable to the day. 12 l^^ Concermng our Behaviour betwixt Sermons, 4. If time allow, neglect not to call your families together for the worship of God. 5. If you have any time to be alone, spend it frugally ia reading, praying, or meditating ; let not a moment of it be lost. Either think on what you have been hearing, or draw spiritual instructions from what you see. Do you sit by the fire, and see the sparks fly up ? think, " Man is born to trou- ble as the sparks fly upward,*' Job v. 7. <* Sin hath filled my short life with troubles ; but blessed be God, that I am this day invited to come to Jesus Christ, who is a remedy both for sin and sorrow^" Dost thou see a spider in the window, weaving cunning webs to catch the silly fly ? Think, " Satan, that cunning enemy, is doing the like for my poor soul." Seest thou how the spider hides itself in its hole till once the fly be entangled, and then runs to seize it, and drag it into its hole ? So doth the devil lie in wait till once sinners be caught into his snares, and then he lays on them, and hauls them away to hell with him. A- gain, think how painfully and curiously the spiders weave their cobwebs to catch flies, never considering that, before their prey be caught, both they and their webs may be swept down by the besom, and trod in the dust. What is this but a live- ly emblem of the curious projects which some frame for gain- ing the world ? What are they else but a taking great pains to catch a fly ? And oft, before it be caught, deatli comes with its besom, and sweeps them and their fine projects down in the grave altogether ; "For in that day all their thoughts perish," Psal. cxlvi, 4. But O how wise are those souls, who are laying out all their thoughts, and using all means this day, to win Christ ! This is a project that will survive death ; here is gain that death cannot rob them of. — Thus we see how every thing might learn us a spiritual lesson, if we are spiri- tually-minded. 6. If you be far from home, £ind have not a house to which you can conveniently go betwixt sermons, then improve your time as well as you can, either in the church or church-yard, by reading, meditating, private ejaculations, or spiritual con- ferences. It is very sad to hear people in the church-yard this day talking about their markets, corns, cattle, and other worldly subjects : Alas ! the devil is as busy sowing his tares in the church-yard as Christ's ministers ai-e in sowing the good seed in the church, and hath far more increase than they. Is it not strange that people should go forth from hearing a warm sermon, yea, a sermon exactly adapted to their soul's case, and yet have never a word of it among them, more than they Concerning ow Behaviour hetwixt Sermmb'. 173 had been deaf or sleeping all the time ; but no sooner is the word out of the minister's mouth, but presently the world is in theirs ! Quest, May not we ask or hear news this day ? Ans. Asking, hearing, or telling news this day is sinful, if it be done to satisfy curiosity, to divert or put oflP the time ; this would be a " iindmg our own pleasure," which is forbidden on the Lord's day. But if it be done that we may know how it fares with the church at home or abroad, and that we may get our hearts suitably affected with the case of Zion, as it was with Nehemiah, Neh. i. 2. "I asked them concerning the Jews, and concerning Jerusalem ;" 1 say, in that case it is lawful ; for thus we shew our concern for the kingdom of Christ in the world, and hereby we may be furnished with matter both of prayer and praise. Outward events and occur- rences, if rightly improven, will be so far from unframing the spirit for the duties of the Sabbath, that we may reap much spiritual advantage from them. Let us therefore take care to make a spiritual improvement of the news we hear this day; for God's power, mercy, and justice, may be seen and admired in the occurrences of providence, as well as in the works of creation. Dost thou hear any news that makes thee glad ? let it excite thee to bless God for the sweet gospel-news of " Christ's coming to save lost sinners," which thou hast been hearing this day. let it put thee in mind what glad tid- ings it will be to a believer to hear the sound of the last trum* pet, and the absolving sentence of Christ his Judge. Dost thou hear of the raging contentions, divisions, and confusions, that are in the world ? let it mind thee of the blest agree- ment and harmony that is among the saints and angels above. Dost thou hear of bloody wars and rumours of wars ? remem- ber the day is at hand, O believer I when thou shalt be housed with Christ the '^ Prince of peace," where there is nothing but perfect peace, union, and tranquillity. But, in case you sit or walk alone betwixt sermons, in the church or church-yard, you may either think upon what you have been hearing, or meditate upon your latter end, which the graves you see and tread upon loudly call you to. Think how " one generation comes, and another goes." Our fathers had their da)^ upon the stage, and they are gone off to make room for us ; now we have our day upon the stage, but in a little we must go off also, and give place to the succeeding generation. As we draw on some upon the stage, these do thrust us off it again, and we must shoitly be laid with our ffithers. Again, think what a mortifyii;g sight is before oux 1 74 Concerning our Behavmir betwixt Sermons, eyes ; there lies the rubbish of a thousand generations. "What is the whole world almost, but a heap of graves and dead men's bones ? Much of the ground we now tread on, as well as these graves, was once living ; so that we plow up and dig through our forefathers, and must shortly turn earth ourselves to bury our posterity. What cause have we then to be humble ? We are made of the same metal with the ground we walk on : God's hands have kneaded our bodies of the same clay with others, and his fingers will crumble us again into the same dust. Let us abhor pride, for this piece of ground will lay us ail low enough in a short time : As six feet of air do contain us while we live, so six feet of earth here will suffice us when we are dead ; and why should we boast of any earth- ly enjoyments ? What is it we value ourselves upon ? Is it our high extract ? Ah ! the worms have as noble an extract as we ; nay, they are of an older family and rise, for " every creeping thing" was made before man, Gen. i. Do you va- lue yourselves for your riches ? remember both the poor and you shall lie down in the dust together, and the worms shall cover you alike. Job xxi. tio. Nay, the body of a beggar makes as good dust as the body of a king j the grave dust of the one smells as sweet as the other ; there it makes no obeisance to it, nor keeps any distance from it. Concerning the AfternoorCs Worship. When the time for the afternoon's worship is come, see that ye return again to it in due time ; think not the half of the day enough for the service of God ; remember the whole of the day is his : Your souls' necessities also require your attending on all diets of worship ; therefore miss no opportunity, for you know not when you may meet with Christ. Thomas, by being absent from one meeting of the disciples, lost a joyful sight of Christ which the rest got, and for some time afterwards laboured under sad doubting and unbelief : So you that with- draw from any of the meetings of God's people in the sanc- tuary, have reason to fear plagues upon your souls. You that go away unnecessarily from the afternoon's worship, (as many in the country do), consider what a shrewd sign it is that ye have got little good in the forenoon, and that ye are very indifferent what becomes of your precious souls. Know you not that the loss of one opportunity may be the loss of your souls ? It maybe, in your absence, the Spirit, who blows when he list- eth, did vouchsafe a gale, which might have melted your fro- zen heart ; it may be, then the word was spoken, that, through God's blessing, might have begun a good work on your soul : Concerning our Behaviour^ &;c* 17^ And when you provoke him, by neglecting such an opportu- nity, what do you know if ever he vouchsafe such another gale to you all your life again ? As for your carriage during the afternoon's worship, I re- fer you to the foregoing directions j for they suit the afternoon^ as well as the forenoon. Only there are some few things more I would mind you of: 1. If there be sick persons who desire the aid of your pray- ers, as you ought to sympathize with them, so you ought also to remember God's goodness to you, that preserves you in health, when others are tossed on sick-beds : that allows you to sing his praises, while others are groaning with pains ; that gives you liberty to attend his ordinances, when others, better than you, are detained therefrom. 11. If baptism be administered after sermon, than take these directions concerning your carriage on that occasion. 1. Be- ware of removing before it is over, as many do, for this argues both a contempt of Christ's ordinance, which he hath solemn- ly instituted for his church's good, and want of charity to the persons to be baptized, in that you will not stay to pray for them, or receive them into the communion of the visible church : As also, it sheweth that you have little regard to your own souls, in that you turn your back upon such an excellent mean of edification as this is. You that are guilty this way, beware of it for the future. Consider what an irreverent and unbecoming thing it would be, if all would do as you do : And do you not tempt others, by your example, to go off with you? 2. Stay still and pray for the members to be ingrafted, as others did for you : Pray that God may give the inward grace with the outward seal, and apply Christ's blood to the soul, as water is applied to the body, 3. Remember your own baptism and solemn engagements to Christ in infancy. Remember whose name you bear, whose livery you wear, and whose colours ye are sworn to : And be humbled for your manifold pollutions, your falling short of the grace of baptism, and walking contrary to your solemn vows* Examine what fruits you reap from your baptism, and if you have got your interest in pardon of sin, sanctifying grace, and other blessings, sealed to you in that sacrament, cleared up and secured : And try if ye feel the efficacy of Christ's blood, represented and applied in that ordinance, melting your hearts, cleansing you from sin, and quickening you to holiness, I shall say no more in this place concerning our improving of our baptism, nor of the duties of parents who present their cbildreu 176 Concerning our Behaviour to it, uor of those who are witnesses ; seeing I have handled these points pretty fully in my Sacramental Catechism, to which the reader is referred. III. If you be called after the dismission of the congrega- tion, and before you return home, to attend the funerals of any of your deceased neighbours, let your words and carriage be grave, and suitable to the occasion ; abhor that levity and frotliiness which many shew at such occasions. When you draw nigh, and see the open grave, think, God is causing the grave to open its mouth, to warn me of my latter end, and to tell me, "- that I must lie there ere long." When you see the bones scattered about the grave's mouth, in fearful confusion^ think. My skull and bones will be thus lying and trampled on in a short time, and will uot be distinguished from the bones of others ; and what folly is it for men to be lifting up themselves, and despising others now ? When you hear the iloletul murmur that is made by the skulls and clods of earth striking upon the coffin, think with thyself, that it sounds forth these words, " Remember thou must die, consider thy latter end." When you see the grave hlled up, and covered with earth, and people departing from it, think, Thus will I be carried out, and left alone by all my friends ; and there will be none to bear me company in this dark cell, but the worms, who will feast themselves on me, without any to hin- der them. O to be always humble and mindful of death !' Lastly., Let not the impressions of your neighbours' fune- rals wear soon off. Some are under a little concern at the time ; but no sooner is the dead interred, and the grave filled up again, but all their serious thoughts evanish, and they re- turn to their sins and pleasures as before. But see that your concern be lasting ; go away thinking, I may be the next for whom the grave may be opened ; therefore " I will wait all the days of my appointed time, till my change come." IV. If there be any public worship, lecture, catechising, or repetition ot* the sermons this evening, let all who can attend the same : -For as much of the Lord's day as can be, should be spent in the public exercises and meetings of God's people. I acknowledge, family-duties and secret duties are likewise to be performed, and time must be allowed for them ; and it is well when matters are so ordered, that public and priyate duties do not interfere on the Lord's day. But, when- ever they seem to do it, let it be observed as a rule in this case, " the private ought to give place to the public ;" for it is one cjhief end of setting apart this day, solemnly to acknowledge Concerning our Behaviour^ Ss'c* 177 God, and celebrate his worship in the assemblies and meetings of Christians. Concerning our Behaviour after Public Worship, I come to the third thing, to shew what is necessary to be done after the public worship is over. I. If you be going home in company with others, then con» fer together upon the sermons you have heard, by the way : For, Deut. xi. 18, 19. you are commanded not only to lay up " God's words in your heart," but to speak of them when *' you walk by the way." We see Christ's hearers talked of the word by the way, Luke xxiv. di. *' Did not our hearts burn within us while he opened to us the Scriptures ?" I know this is the practice of the Christians in some places, though I fear there is little of this sort of conference among us. Instead of it, 1 fear it is the talk of many, when going home^ of this and the other person they saw in the church, or spake with about worldly afFairSo II. If you have not occasion for converse, then meditate upon what you have beard through the day, Psal. Ixii. 10. ^' God hath spoken once, yea, twice have I heard it," saitli the psalmist. That which God speaks, you should go over again in your thoughts, and chew the cud upon it. Let it continue like the ringing of bells sounding in your ears after the bells are ceased. It w^as a good answer that one, coming from church, gave to another that asked him, If the sermon was done ? '' Nay, (says he), the congregation is dismissed^ but I hope the sermon is not done." III. You may also be furnished with other occasional me- ditations very suitable to the day, from the things you may see by the way. Dost thou see the clouds turning black, and threatening rain, which cause thee to mend thy pace and haste home? Think, surely afflictions are mercies to God's people ; they, like a black cloud, cause them to mend their pace, and long to be home at their Father's house. If our sun should always shine with unclouded beams, we should not make such haste : Should we find too much friendship in our inn, and kindness in our pilgrimage, we would be fair to forget our Father's house, and our heritage above. Dost thou see the sun declining, and hasting down to night? think, the suu's motion is very swift, though insensible in the mean time : He runs many thousand miles in an hour, and flies with incredible swiftness about the earthy carrying our time about with him ; so we (though the most part be insensible of it) are flying as fast to the grave- O ! then, should not our souls be " Vol. IV„ No. 28. Z irS Cmicermng our Behaviour posting as hard from sin and wrath to Christ our city of re- fuge ? Dost thou see the sun setting, and the darkness com- ing on ? it hath a voice to thee, the day of thy life posteth to an end, the dark night of death comes, when thou must set in the grave : O f see thou have not thy work to begin, when thy sun is setting, and thy day ended ; for, when the night comes, no man can work ; there is no repentance in the grave. Is the sky clear at the sun-setting, so that it prognosticates a fair morning next day ? think upon the death of an up- right man, the latter end of that man is peace. O believer i the evening of thy day shall be serene, and thy sun shall set without clouds : The morning of thy resurrection shall be bright, and thy eternity for ever glorious. No w'onder, then, though Balaam wished to *' die the death of the righteous, and to have his last end like his." Js it in the winter-time that you are going home, when the sky may be full of stars ? consider how* glorious the mansion of the saints must be, since that bespangled roof is but the floor or pavement of their palace ; yet that is my home, where I hope to lodge when night comes, and from which I shall never flit. O how many millions of blessed souls dwell there- in ! How lightsome is their life ! and how pleasant is their employment ! Shall I ever be satisfied till I be there ? Is it in the summer or harvest time, when you are obliged to go into the field to attend and gather your cattle ? Beware of carrying an earthly mind along with you, but labour to learn some heavenly lessons from every thing you see. Do your cattle stray from you ? think. How ready am I to wander from Christ my Shepherd ! " Lord, I have gone astray like a lost sheep :" O I "seek me, and find me" again ; suff'er me not to wander as far as hell, as I will certainly do, if thou let me alone ; for of myself I will never find the way back to thee. Do you see the sun retiring from us, and the summer going away? mind how the summer-days of grace will at length go away, and the winter of sickness and old age will come on : Let me be busy now, and imitate the bee, who gathers her meat in the summer, and provides for the winter before it come : Oh ! let me not sin nor sleep away my days of grace, lest I have it to regret, as Jer. viii. i:iO. " My harvest is past, my summer is ended, yet I am not saved.'* Is it in harvest, when you see the corns cut down through the fields ? think hov«r death with his sickle will cut you down in like manner, Rom. xiv. 15. See you a growing tree ? think how the axe of death and after the Fuhlic Worship. 17^9 spiritual judgements is laid to the root of the barren tree, or fruitless professor. Again, think how night and day are like two axes hewing at the root of the tree of man's life, without rest ; when the one is up, the other is down : Every day a spell flies off, and every night a chip goes ; and so, ere long, our bones will lie " scattered about the grave's mouth, as when one cutteth wood," Psal. cxli. 7. I see my neighbours as cut trees daily falling about me : I find myself beginning to totter and shake with the frequent blows I am getting : O that in the mean time I may be inclining Christ-wards and heaven- wards ! for, " as the tree fali^, so will it li.e." See you a worm crawling on the ground ? think upon the worm of con- science that never dies, but gnaws the wicked to all eternity. It is my highest wisdom to make conscience my friend, for it is a " friend that sticks closer than a brother ;" it will faith- fully attend us on a death-bed, and at a tribunal, and adminis- ter cordials to us then. But, if conscience be thine enemy, next to God himself, thou wilt find it the most terrible enemy that ever a poor soul had ; thou canst neither resist it, nor flee from it : It is a messenger thou canst not deforce, a witness thou canst not cast, a judge thou canst not decline, and an exe- cutioner thou canst not withstand : Poor Christless sinner ! it will serve instead of all these against thee. O labour to get it sprinkled in time with Christ's blood, and this will pacify it! Again, think. What is man but a worm ? He is twice so called in one verse. Job xxv. 26. What a poor weak helpless creature is a worm ? it is easily crushed by the foot, and can make no resistance. So weak and helpless is man, with re- spect to God ; he is more easily crushed by the feet of his justice, than a worm is by ours. What madness, then, is it for a worm to rebel against the Creator of the world ? what are the kings and princes of the earth but as so many worms crawl- ing upon his footstool ? Each of us must ere long take up our dwelling with the worms, and say to them, " Ye are my bre- thren and sisters." Again, behold, as worms, when they creep into the earth, leave their slime behind them about the hole's mouth ; so be- lievers, w^hen they creep into the grave, leave all their sin and corruption at the grave's mouth, and their souls ascend to God, '• without spot or wrinkle." Concerning our Behaviour at Home on the Sabbath Evening, As soon as possibly you can win home after sermon^ set about your secret work, and family-duties : Consider, that though the sermons be over, the Sabbath is not over : There* Z2 180 Concerning our Behaviout fore study to spend the rest of the day in God's service, and keep still the impressions of what you have been hearing upon your spirits. And if you would do this, take these directions : I. Retire presently for secret prayer and self-examination : Pray over what you have been hearing, and beg that '* the Liord may keep it in the imagination of the thoughts of your hecU ts." This is a good way both to help your memories, and procure a blessing on what you have heard. Consider whether you had any thing of God's Spirit and presence through the day. If God withdrew, then lament after him, and search into the cause. If he " shewed himself through the lattice,'* then bless him for it, and go on to " walk in the light of his countenance." Hath any good motion been raised in your hearts by the word ? pray for the preservation of it. Hath the word been refreshing and edifying to you ? lay it up iii your hearts, and commit that to God to keep for you, which your frail memories cannot retain, pleading that God may make it forthcoming to you against the time of your need. Hath the word discovered any particular sin or lust to you ? then bewail and mourn for it, and beg mortifying grace to subdue and conquer it. Have you been negligent in hearing ? lament it, put on new resolutions, and cry to God for strength ; and forget not to employ your great Advocate, Jesus Christ, to apologize for your weakness and shortcomings, and to separate all the defects from your performances, and offer them up in his censer, perfumed with the incense of his merits. Was thy conscience stupid, thy heart hard, and thy mind carnal, while hearing a soul-rouzing sermon ? be ashamed of it before God, and chide with thy heart, and say to it, ** Art thou worse than Felix a heathen ? For his heart *' trembled, when he heard of judgement to come," Acts xxiv. Art thou worse than devils ? for ** they believe and tremble," James ii. Oh ! shall hea- thens and devils bt sooner moved than my hard heart ?" Hast thou reaped no benefit through the day ? Let it be matter of exercise and lamentation to thee before the Lord. Let never bare ordinances satisfy thee, without communion with God therein. As Zaccheus climbed up into the sycamore-tree to see Jesus, and when once he had got a sight of him there, *' he came down joyfully ;" so oughtest thou to go up to the syca- more-tree of ordinances for this purpose, to see God in Christ ; and, unless this sight be granted thee, " come down sorrow- fully." When men go to meet their beloved friend at a cer- tain place, and they miss him, how discontentedly do thej" go away I Alas ! what are ordinauces without God, but as a after the Public Worship. ]81 table without meat, a well without water, from which a jieedy soul must needs depart hungry and thirsty ? It concerns thee to call thyself to account lor thy frame and carriage in hearing, reading, prayer, praise, giving alms, and every duty you have been employed in through the day. As God himself reviewed every day's work of his, and " saw it was good," Gen, i. j so should we review every day, and, in a special manner, every Sabbath-day's work, and see if it be good or no. Let us " judge ourselves, that we m.ay not be judged." II. Read over those portions of Scripture which you have heard opened, with the Scriptures cited by the minister ; think on them, and beg the illumination of God's Spirit to make you understand them. We see the eunuch was reading the Scrip- ture upon his return from the public worship, and God blessed it, and sent him an interpreter ; and if you do so, you may ex- pect the same. He that sent Philip to him, will send his own Spirit to help you ; who, when he comes, brings such a divine light alongst with him, as will make you see the truths of the gospel with another eye, and discover more in the word than ever you beheld in it before : So that, though you have read the same chapters and verses about Christ many times over, yet then you shall be made to say, O where were my eyes till now, that I never saw what was contained here? III. Labour by all means to keep up the remembrance and impressions of the word thou hast been hearing on thy mind : Let it not be as a wayfaring man, to tarry with thee only for a night ; but let it be an inhabitant, to dwell with thee all the week over. Hath the Spirit made any warm impressions by the word upon thy soul this day ? O watch over them, and strive to preserve and entertain them through the evening, and look to God for help. '< Oh Lord ! let me not lose the heat of this day in the cool of the evening. Thy word hath wrought wonderful changes upon others, O that I may like- wise experience the same, and have it to say, I went forth proud, but am come home humble : I went out careless and hard-hearted, but am come back thoughtful and contrite in spirit : I went to church a bond-slave of Satan, but am return- ed a free man of Christ !" Poor soul, much depends upon your care and watchfulness over yourself in the evening of the Lord's day, that " you lose not these things wrought in you by the word" through the day. There are many like those soldiers who are victorious in the day, but lose all at night through their security and sloth ; they do not watch and stand to their arms, but suffer IS!;:* Concerning our Behaviour the enemy to surprise them, to beat up their quarters^ and spoil their tents, when they are secure, dreaming of no hazard. Many are like Hannibal, that knew better how to obtain a victory, than how to improve it when got. Watch then against the devil, the world, and your own hearts, and beware oT los- ing at night what you gained through the day. I shall here give some advices, in order to the cherishing and improving of those good motions, convictions, or resolu- tions, that may be begot in you by hearing of the word on the Lord's day. These are sparks kindled by the breath of God, therefore do not smother them, but strive to blow them up into a flame by prayer and meditation, 1. Beg earnestly that God, " who hath begun a good work" in thee, may carry it on j that these convictions may termi- nate in thy conversion here, and thy salvation hereafter. Cry, Lord, suffer not these tender fruits to be nipped in the bud, or blasted in the blossom, by Satan's frost-winds, or the world's cold blasts ; but mercifully cherish and preserve them to matu- rity, " to the praise of the glory of his grace." 2. Consider what a crying sin it is against God, to neglect or stifle thy convictions : He will treat thee as a murderer if thoQ do it : It is murder to destroy the " conception in the womb." Christ also will take it as a solemn affront offered to him ; for convictions are the messengers which he sends to prepare the way of his entry into the soul : And will he jiot heinously resent it, to see his messengers killed or maltreat- ed ? O what horrid ingratitude is it to Christ, after he had opened the doors of our hearts half-way by convictions, to have it shut against him, when he is just ready to enter ; or, when he is half-way in, to be thrust back again, and Iiave the door thrown in his face ! 3. Consider how prejudicial it is to thy own soul. The dying away of thy convictions threatens the life of thy soul. If you fjuench them, Godjnay be provoked to pass that dread- ful sentence, " My Spirit shall no longer strive with thee :" And so there follows a midnight silence, and thou art lost for ever. O tremble for fear of God*s judgements, for thy case is more dangerous than others : No water freezeth so fast as that which hath been once warmed ; and no iron is so hard as that which hath been often heated and often quenched. Therefore, 4. Presently strike in with thy convictions. Bless God for awaking thee, when others about thee are lying in a deep sleep ; for visiting thee, when others are passed by : Be con- tent to have thy sore lanced, and thy wound searched : Suffer after the Public Worship* 183 no other plaster to be applied to it but Christ's blood : Go not to heal the wound of thy conscience by the works of the law, and thy own duties ; for these will at best but skin it over for a while. Neither go to shift off convictions by de- lays, as did Felix ; for this is the devil's great stratagem to ruin thy soul. It is with the heart as with melted wax; if you clap the seal to it when it is soft, it receives an impression which abides ; but if you delay, it soon cools and hardens, so that press on it as ye will, it is to no purpose. Let us then imitate David, who, when he was convinced of the evil of his ways, without any delay ** turned his feet to God's testimo- nies," Psalm cxix. 59. Put forth thy utmost strength, and stir up thyself to turn from sin, and flee to Christ, while con- science is stirring, the Spirit striving, Christ waiting, his bowels sounding, and his blood pleading ; for the loss of this season may be the loss of thy soul. God saith thrice in one chapter, Heb. iv. " To-day, to-day, to-day," but the devil cries, " To-morrow, to-morrow, to-morrow." Surely God is wisest, and his time fittest. To-day is thy living day, to-mor- row may be thy dying day : To-day thou art on earth, to- morrow thou mayest be in hell : To-day mercy is inviting, to- morrow justice may be smiting ; therefore, while thou art called " to-day, hear the voice of God and conscience, and harden not your heart." IV. Labour to persevere in prayer this evening ; do not faint in it, but endeavour, with Moses, to " hold up your hands this day till the going down of the sun." Our frequency and importunity in this duty is no trouble, but a delight to the Hearer of prayer. Christ saith oft this day to the spouse, " Thy voice is sweet, cause me to hear it." Continue instant in prayer this day, wrestling as Jacob, and saying, " I will not let thee go till thou bless me." And as orators, at the close of their speech, use all their art and skill to move the affections of their auditors ; so do you, at the close of the Lord's day, put forth all your grace and spiritual strength in prayer, to prevail with God for a blessing. Pray this evening, as if it were to be thy last Sabbath, thy last night, or thy last prayer ; knowing that, when death comes, thou canst pray no more : For, as death binds up the hand that it can work no more, so it strikes dumb the tongue that it can speak no more; according to Eccl. ix. 10. Isa. xxxviii. 18. V. Study to be denied to all your Sabbath prayers and per- formances. Beware, my friends, of secret trusting to them, as any piece of righteousness before God 5 for that will spoil all, like the dead fly in the apothecary's ointment. Say there- 1 84 Of Family Dukes fore this day, after ye have done all, " We are unprofitable servants." Look above all, as if you had done nothing at all, to the righteousness of Christ to answer for all. See that you join nothing of your own with this perfect righteousness, in the point of your justification and acceptance with God ; for this is both dishonourable to Christ, and dangerous to your- selves : Therefore beware of it. There is a natural Popery in the minds of all ; we much incline to stand upon our own legs, and to have something of our own to found upon. But is it any other thing than blasphemy, to charge Christ's sa- crifice with lameness, or his work with deficiency ? or to think with our penny to make up Christ's sum, and with our polluted duties to add any perfection to the blood of Christ, which is infinite? Shall not we rest content with that where- with God hath declared himself well pleased ? Let us then, with Paul, " count all things but dung and loss for Christ and his righteousness," and desire only to be found in him. Concerning Family Duties on tJw Sabbath-night* In the next place, I proceed to speak of family-duties re- quisite this night, and how these are to be performed. I. O heads of families, see that ye be more solemn, full, and particular in family. worship this evening, than at other times. It is pleasant this night to hear universally the melody of God's praise in the tabernacles of the righteous. Lay out your fa- mily-sins, wants, and mercies, fully and plainly before God in family-prayer. II. Confer about the sermons, and repeat over what you have heard ; for the Lord, Deut. xi. 18, 19. requires you not only to lay up God's words in your hearts, but also to " speak of them when you sit in your houses, and to teach them to your children." You ought also to call your servants and children to an account, as to what they remember, and how they have profited by the sermons. When you send your servants to the market, you examine what market they have made : Now, the public ordinances are heaven's free market for their souls, and will you never inquire what they have gained thereat ? This way of rehearsing the sermons, is very refreshing and ;1- vantageous, and hereby one of you would be useful to anoth" -" for what one forgets, another may remember. III. Let parents and heads of families take some time this evening in catechising and instructing their children and .ser- vants in the knowledge of the principles of religion, and of their duty towards God, their neighbours, and themselves. AVe may observe, from the 4th of Mark, and 14th of Luke. 071 the Sabbath Eveyiing, 185 -that after our Lord had instructed the people as a public preacher on the Sabbath-day, he afterwards did examine and teach his twelve disciples as a private master of a family. 1. Beg-in with children as soon as they are capable, and inform them that there is such a Being as God, whom they ought to honour, reverence, and love above ail things : That they are his creatures, the work of his hands . That he pre- serves them, and gives them ail the good things they enjoy ; and that every good thing is to be sought from God by prayer, and tlianlis returned to liim for the same. Shew them the evil and danger of sin, and how much God h^tei it : Tliat they have immortal souls : Tiiat tliere is a life after death in an- other world, wherein men sliall receive a great and eternal re- ward, or a fearful endless punishment, according as they have done or neglected their duty in this world : And that God loves those who keep his commandments, and pray to him ; but hates wicked men, and those who do not pray. Jf these principles were early instilled and rooted in children, they would in some measure stick with them all their days. Likewise, as they are capable, sliew them the great degenerac}^ and corruption of human nature, derived to us by the fall of our first parents : Also, shew them the way of our recovery from this miserable state by Jesus Christ, who was sent by God to redeem and save us from the bondage of sin and Satan, and from the dam- nation of hell. 2. Before they are capable to read, or get and repeat our Shorter Catechism, you ought to frame many short questions and answers concerning the foresaid principles, such as they are able to mind, and frequently examine them upon these. And. for your help in this matter, you may consult the little Catechism I have published, called. The Mother'' s Catechisin for the young child. But as soon as your children are able to repeat our Shorter Catechism, enjoin them, and your servants also, to commit it to their memories, prescribing so much of it to them every week, and duly examine them upon it every Lord's day ; for it contains an excellent scheme both of the principles of our religion which we ought to believe, and also of the duties thereof which we should practise. And is it not far better to repeat this, than ballads and idle stories, where- with many burden their memories 1 ■ 3. As you ought to learn them to read, so you should this y solemnly enjoin them to read the Bible, and other pious .}^ooks, and enquire at them what they have been reading through the day and the bygone week. And because of the natural backwardness that is both in young and old to holv Vol. IV. No. 28, A a "^ 186 Of Family Duties duties, you ought to contrive the most wise and effectual me- thods you can think on, to engage them to delight and dili- gence in reading of the Bible; such as these; viz. Teach children the most profitable, pleasant, and affecting histories and passages of the Bible ; such as, " the creation of man, Adam's fall, the flood, the destruction of Sodom, the sacrificing of Isaac, the selling of Joseph, Pharaoh's cutting off the in- fants, and Moses's preservation ; Moses's going up to the Mount, and getting the tables of the law ; the passages con- cerning Sampson's killing the Philistines, and David's killing Goliah; the forty-two children destroyed by bears; the three children in the fiery furnace; Daniel in the lion's den; Jonah in the whale's belly ; Herod's destroying the young children," and the like. Endeavour to tell them these passages as much as you can in their own language, and this will engage them to the greater delight and attention, and cause them to remember them the better ; also, you would put them to rehearse them over again to you. Again, cause them to read a chapter of the Bible every night, and tell you some of the principal things in it before they lie down: or, when you read a chapter in the family, appoint each of them some verse of it to repeat the next day. More- over, when they come to learn to write, it is a good way to give them paper books, to write down what passages they think most considerable in the Bible, or what remarkable sayings and histories they find in other books. They might well spend the Saturday's afternoon this way, when they have most leisure. In the next place, it would be of good use, when you exa- mine them, to teach them to prove every point of religion by some pregnant place of scripture. This would be the way to beget in them firm, strong, and fixed pcrsuations of the truths of Christianity. Many, alas! profess Christianity, merely be- cause it is the national religion, and they were so educate i They build their faith more upon the assertions and teachings of men, than upon the sure foundation of God's word, and all because they were not put to it when young, to acquaint them- selves with the scriptures, or to bring proofs from them for the truths they learned. Are not there many professors of Christianity, who, if they were put to it, could not give one text of scripture to prove so much as the great fundamentals of their religion? It cannot be expected that such will be close adherers to it in a day of trial and persecution. A good way to mend this fault is, to get the Confession of Faith. Larger and Shorter Catechisms, which are printed with the o?i the Sabbath Evening 187 scripture-proofs set down at large, and make much use thereof. Lastly, As you ought to cause them attend punctually this day upon the ordinances, so j^ou ought carefully this night to ask an account of the text, and their notes of the lecture and ser- mons ; reprove them for careless hearing, encourage them Avhen they give any tolerable good account, and promise them some reward to do better the next Sabbath. 4. You ought this day to learn and enjoin your children to pray, and to ask a hlessing, and give thanks for their meat : you may see some helps for them in the end of the Mother's Catechism before mentioned. Children cannot pray at first without help : Therefore it is fit to teach them some short forms; and, in the first place, the Lord's Prayer, the great pattern of all prayer. Teach them to retire every morning and evening to pray, and to pray frequently on the Lord's day ; and also cause them go and pray together by turns ; this would be a good mean to engage their love to one another, and to cause them study to be more grave and exact in their prayers; and therefore it were fit also to cause them pray sometimes in your own hearing, Enjoin them also to be fer- vent and sincere in prayer, and to pray with a lively sense of God's all-seeing eye that beholds in secret, and with an awful regard to the judgment of the great day. Likewise, when they come to any capacity, tell them, that they must not re- strict themselves to their forms, but must make additions of their own framing ; tell them, that God loves these words best that come from the heart ; and, for their help therein, tell them often of their sin and misery by nature, and of their need of Christ and his blood to wash and save them ; direct them frequently to say, "Lord, teach me to pray, give me thy Spi- rit to help me to pray." Also every Sabbath night enquire at them what new words and expressions they have got and added to their prayers, and encourage and reward them according to their diligence. O parents, neglect not to teach your poor children to pray and read ! Will you teach them to work, and not teach them to pray ? If you do it not, the devil will teach them to ban, lie, and play on the Lord's day. And will it not be a fearful reckoning that you will have to make ere long for their pray erless and perishing souls? A great many children neglect prayer, not so much from their aversion to it, as from this, that none takes care to teach them how to do it; and hence it is, they often neglect it all their days: Whereas, if they were early taught and put on the duty of prayer, the habit and custom of the thing would make it turn easy and delightful ; but, when ihis is neglected, they cannot A a 2 188 Of Family Bui its afterwards be brought to it, without great reluctance and dif- ficulty. So that you see, O parents ! if ye improve not the season of youth, the blood of your children's souls will be laid to your door. 6. It is very proper on this day, as soon as your children are capable, to take them aside, and solemnly to tell them the vows you took on at baptism in their name, and as sponsors for them, and how you publicly engaged " that they would be the Lord's, and renounce the world, the devil, and the flesh '' And therefore, for your own exoneration, you should take them solemnly engaged to do and perform all those things Avhich you promised in their name. Put them to it personaUy and explicitly to own and renew their baptismal covenant, to shew themselves Christians, not only bj^ their parents' dedi- cation, but also by their own deed, and voluntary consent. Let each of them profess and say, *' I chuse God the Father for my God and 1 atlier, I chusc God the Son for my Re- deemer and Saviour, I chusc the Holy GJiost for my Guide and Sanctifier, God's word for my rule, God's people for my companions, holiness for my way, and heaven for my home.'' 6. Take care this eveiung to give both them and your ser- vants, many serious and aifectionate admonitions concerning their souls, and their duties to God and man. ^Varn them so- lemnly against sin and vice, and particularly those vices that are too common among us; study to check and discourage the beginnings of vice in children; observe and watch the first ap- pearances thereof, and pluck them up by the roots : For, if vice be connived at in the beginning, it will turn afterwards too strong for you ; but when it is never suffered to appear to pass without reproof or correction, this helps by degrees to breed in children an abhorence of it. Labour in a special manner to beget in them frightful impressions of the sins of swearing, and profaning the name of God, the sin of disobe- dience to parents, the sin of Sabbath-breaking, of lying ob- scene words, stealing, pride, passion, revenge, neglect of prayer and reading, «fcc. Study to persuade them to godliness Avilh the most endearing language and prevailing arguments, according to Prov. xxxi. 1, 2, 3, that so 3'ou may convince them, that in all your admonitions and reproofs, you have an earnest desire for their welfare, and that you and they may dwell in heaven together through all eternity. It is sometimes needful solemnly to obtest and charge them to mind their duty ; as Mr. Bolton, a godly man. said to his children on his death- bed, *' I charge you, O my children ! not to meet me at Christ's tribunal in a Christless and graceless condition." OH the Sabbath Evening, 189 T. Join fervent prayers this day with your endeavours ; for prayerless instructions will not profit. Parents may plant, ministers may water, " but God only can give the increase." You ought to take some time this day to pity, mourn^ and pray for your children, servants and relations, that are in the dark- ness of a natural state, and under the slavery of Satan. If any of them were taken by the Turks, and lay in dark dungeons, treated as slaves, scourged every day, and barbarousl}'- used; would not your bowels yearn, and your hearts bleed for them? Or, if any of your near relations were dead, would you not mourn for them? And are you not more concerned to mourn and pray for them that are Satan's slaves, justice's prisoners, spiritually dead, and sentenced to everlasting death? Have you any love to your children, and will you not carry them this day in the arms of faith and prayer to the blessed Jesus, beseeching him " to put his hands of mercy on them, and bless them?" as in Matth. xix. 13.; yea, not only pray for them, but take them along with you, and let them be the eye and ear witnesses of your prayers, sighs, and tears, for the conver- sion and salvation of their souls; and who knows but this might work upon their hearts? Let them hear you say to God, as Jacob, Gen, xxxiii. 5. *' Lord, thou hast graciously given me these children;" but. Oh ! (you may add), Lord, I have given them sin, that is their portion from me. Lord, though I cannot give them Christ and grace, yet thou canst do both ; they are born to me once, O that they ma 3^ be born to thee a second time ! Say as Abraham, Gen. xvii. " O that my Ishmael may live before thee !" And Deut. xxxiii. "Let my Keuben live, and not die." Let these who are pieces of my bowels, and are now dead in tresspasses and sin, live in thy sight ; thou art the Lord of life, breathe on them, and they shall live. Lord, let not these who are so dear to me fr}' in the flames for ever ; one house holds us now, let one heaven hold us hereafter. — Cry, as those in the gospel, Matt, xvi. "Lord, have mercy on my son; my daughter is griev- ously vexed:" Lord, conie and heal them, and let me see my children to be the work of thy hands in the midst of thy house ; then shall not my face Max pale, nor be ashamed, but I will sanctify the Holy One of Israel, Isa xxix. 22, 23. But, in midst of these secret and family duties, necessary on the evening of the Lord's day, it is needful that our frail bodies be refreshed with meat and drink; and, the work of the day being near over, you are at the more freedom to eat plentifully ; yet still with holy fear and caution, and a desjre 190 Of Family Duties spiritually to improve the time of eating, and to make God's glory your end in eating and drinking, 1 Cor. x. 31. If you be to have company or strangers with you, then look to God for wisdom to behave yourself in all your words and deportment, that you may neither do them harm, nor get harm from them. Say, ''O that my lips this night were like those of the righteous, which feed many 1 When you are called to sit down to supper this night, think or say, *' How happy were I, if I were now called to sit down and sup with Abraham, Isaac, and Jacob, in the kingdom of heaven, at that higher table that shall never be drawn, where they enjoy an everlasting Sabbath, that hath no night or dark- ness to follow upon it, as this hath !" When you see the table covered for you, O bless the Author of it, and say, '' When God remembers me, let me not forget him ! O let not my table turn a snare to me ; let me never make a god of my belly, nor employ my chief care for the meat that perisheth." When the meat is brought, let us, according to our Saviour's example, look up to heaven, and pray for a blessing on the food, and for the sanctified use of God's creatures, that we may taste covenant-love in common mercies, and enjoy the Creator while using the creature. Then think, "O how sweet would these mercies be, if they come dipt in the blood of Christ, and through the channel of the everlasting covenant to me ! if I could enjoy them, not as a creature, but as an heir, *' and a joint heir with Christ," who is the " heir of all things," and hath been pleased to adopt believers in his right ! how sweet, if every morsel did come from my Father's hand, and sent from his table, as an earnest of greater and better things laid up for me above ! Lord, lam not worthy of the least crumb that tails from the table of thy providence, and yet thou coverest a full table to worthless me ; *' what shall 1 render to the Lord? Is thy provision but small? then study to be content therewith : Consider how cheerfully Christ the Heir of all things did thank God for coarse and mean fare, John vi. when he had but a few barley loaves and small fishes for himself and his whole family. How much better provided are we than Christ and his numerous family was I and shall we not be easy and thankful 1 Have you a full table? then fear lest these outward things ensnare your heart; and, for preventing of it, think, "O what a portion would these things be, if I get no better ! O how miserable will I be, if, when God gives nje bread to the on the Sabbath Evenhuf, 191 full, he should send leanness to my soul !" Therefore remem- ber Luther's solemn protest to God, when a bountiful present was sent him, he protested, " That he would not be put off with common mercies," But, if you have any clearness concerning your interest in Christ, the sight of God's goodness to you in a full table, should cause you rejoice in him, and say, *' All this and heaven loo ! what a good master do we serve !" When you have eaten, and are full, see that ye forget not God your Maker and Benefactor, but with heart, and mouth in a solemn manner, give thanks to him. O believers ! you have four things particularly to give thanks for : 1, That God gives mercies to furnish your table. 2, Health to use them. 3. Peace to meet together. 4. That ye have a right to them ; 1 mean not a common, but a covenant right, a right by virtu* of Christ's purchase. It were very agreeable to conclude all by singing a psalm of praise. I do not offer to stint any Christian family to any precise particular method of performing duties on the Sabbath even- ing, but must leave that to be determined by the prudence of masters of famihes, according to the circumstances of their families. Some may find it convenient to catechise their chil- dren and servants, and repeat the sermons before supper, some after; so some may perform family -worship before, some after; others both before and after. Let every man be fully persuad- ed in his own mind ; only labour that no duty incumbent be omitted. I do not say that all the forenamed duties, in all their solenr- nity, are indispensibly necessary every Lord's day ; for time and circumstances may so straiten us, that we cannot get them performed so fully as before directed, especially as to the in- struction of children, and examination of ourselves ; but what cannot be overtaken in one Sabbath, let it be done in another. I have chosen to be pretty full in this directory, because it may be useful also for other days in the week. Concerning Secret Duties at the close of the Day. When family duties and supper are over, and the condition of our weak and weary bodies to call for sleep and rest, let us endeavour to close this holy day in a due and suitable manner Take these few directions : 1. When you find sleep beginning to assault 3'ou, think. O how soon are we tired of doing good ! that we could say. Though we may be somewhat weary with our work, yet we are not weary of owr work ! And it is our regret, that we should be 192 Of Family Duties laid under a necessity of loosing so much of our time in sleeping-, and should lie so long, incapable of serving either God or man. Let this make us long to be there, where there shall be no need of sleep, but we shall be like the angels of God, who never sleep nor rest from serving and beholding God. 2. Think, how terrible i» it for a Christless unconverted sinner to lie down this night with so many millions of unpar- doned sins on his back, to sleep securely within the Hood mark of God's vengeance, and within a step of hell! O imconverted man! consider your continual hazard; you never lay down w^ith assurance to rise again ; you never slept one Sabbath- night, with assurance you would see another Sabbath, or hear another sermon ; and how can you live at peace in such a con- dition? Death and hell are ever before you; it is a wonder you do not think on them by day, and dream of them by night, lie down in fear, rise in fear, and live in fear, lest death come before you be converted; it is a wonder you can get any sleep in this condition. If your body want but meat, drink, or cioth- i"gf} yea, if you have but an aching tooth, it hinders you to sleep; and yet wilt thou sleep, O sinner ! when b(jth soul and body are on the brink of hell, and the devil gaping and roar- ing for you ? O then resolve you "will not give sleep to your eyes, nor slumber to your eye-lids," till your sou! be in a better condition ; at least, till you pour out your heart, confess your sins, lay down your weapons of rebellion, and bemoan your case before the Lord, and look up to Christ for pity and pardon. We should not willingly venture to sleep in the case we would not venture to die in. How many have beea hurried into eternity in a moment? O think with yourself, "Death may be within a day's march of me : to-day I am sinning, but to-morrow I may be dying. O what if death take me doing the devil's work ? will it not send me to him to receive my wages?" 3. Before you lie down this night, confess and mourn over the sins of the bypast day ; lament your manifold short- comings in public, in private, and secret duties ; say, ** Alas for the mean and low conceptions I have had of God, the great object of worship, this day ! What formality and hypo- crisy in my approaches to him ! O how vain and wandering were my thoughts, when they should have been most fixed and intent upon God ! How dark and blind was my under- standing, when God's triUhs were laid before me ! How little of the evil of sin, or beauty of holiness, did I see! Lord, how hard and flinty was m^' heart, little affected by all the strokes of the hanfrner of tliy word upon it! Mow dead and carnal 0?i the Sabbath Kvening, Jl 93 Were ray affections, little moved by all the rich displays and offers of Christ's love and beauty ! How sleepy was my conscience, little startled by all the reproofs and threatenings of thy word I How false and treacherous was my memory, in letting slip the sweet counsels and comforts I heard ! O what by-ends have I had in duty this day ! How little have I been concerned for the interest of Christ's church and kiagdom in the world ! How idle and unedifying have my words been, when in company ! O how little have I done for God's glory^ or my neighbour's good this day !" And, having thus humbly confessed your sins and shortcomings this day, make applica- tion to the blood of Christ for pardon, and to his intercession for acceptance with God; that so you may lie down this night in a reconciled state with him. IV. Commit yourselves by fervent prayer to God's tuition and protection through the night, even to the protection of " Him that keeps Israel, who never slumbers nor sleeps." Yon cannot sleep in safety, unless God watch for you ; for, while you are sleeping, there are many enemies and evil spirits about you, seeking your hurt y and you have no friend then but God to look to you : Yon are then both insensible of your danger, and unable to help yourself. Pray then that God may set a hedge about you, that Satan cannot break through, and that he may appoint his angels to pitch their tents round about you, and all you have. Pray that God himself may watch over you while you arte sleeping, and may keep you from being disturbed or defiled by evil dreams or imaginations in the night. Would you have your rest refreshing, your sleep sweet, and your dreams instructing, and God himself to be your Keeper and Guard in the night ? Then close this day with fervent and believing prayer to God in Christ : He were a foolish governor of a city, that would betake himself to rest before he set the watch for the city's safeguard. V. Endeavour to lie down this nirrht with thankful hearts to God ; let us bless God for the Sabbath, and for all the mer- cies of it, especially for the joyful sound ©f the gospel, and the news of Christ. But, O ! let us not be content with hear- ing the joyful sound, without knowing the same ; with the news of Christ, without an interest in Christ ; with Christ re- vealed to us, without Christ revealed in us. Let us not be like foolish children, that play by the light of that candle which is set up for their preparing for going to rest, lest the light bo extinguished, and we go at last to the bed of the grave in the darkness of sin and sorrow. Have you any comfortable view of your interest in Christ ? or had vou any thing of hiS'iSpjrit Vol. j^^ No. ^>8. B h 19d' Of Secret Duties or presence this day in the ordinances ? then rejoice in God^ and say with the Psalmist, " Bless the Lord, O my soul \ and forget not all his benefits : Return into thy rest, O my soul I for the Lord hath dealt bountifully with thee." Again, bless God for health and peace to lie down with. *• Some are distressed, they dare not lie down for lack of breath ; others are chased from their beds and dwellings by the raging sword or pestilence ; and behold, I may lie down without any to make me afraid." Further, let us bless the Lord that we have warm beds to lie on, and not the cold ground, with a stone for our pillow, as Jacob had. Many of God's dear saints, of whom the world was not worthy, were put to lie " in dens and caves of the earth." Nay, *' the Son of man had not where to lay his head," while he lived in this ungrateful world. Wonder at liis humiliation, and say, '' Had it not been for him, instead of a refreshing bed, I might have been lying down this night in the flames of hell." VI. It is very proper this night, as well as every night, to lie down with thoughts of death and eternity. Think, Now I have one Sabbath le«s to live in the world j and O that there- by I may be a Sabbath-day's journey nearer heaven, where I shall celebrate an eternal Sabbath, that will never draw near an end ? O to be there, where there is no sleep, no night to interrupt the saints' communion with God I When you are put- ting off your clothes, think, the time is near when you must put off this earthly tabernacle. When you lay aside your garments, think. So must I shortly lay aside the garment of this body. O may I then expect immediately to be cloathed upon with glory and immortality ! and, shall I not long for that time ? This body, in its best state, is but a pri- son to a believing soul, and detains it from its happiness. Plato, though a heathen, had such clear apprehensions of the immortality of the soul, that he said to one that fed highly, " What mean you to make your prison so strong ?" Am I a believer in Christ, and shall not I be looking long through the grates of mortality, till the jailor come and open my prison- door, knock off the fetters of sin, and set me at liberty, that I may with joy fly to my eternal rest ? Moreover, think how willing we are to put off our clothes at night, that we may go to rest, especially when we are weary ; and wish and say, O that I were in a condition to put off the body at death with as great willingness and satisfaction ! and, with Paul, long " to be dissolved," and to put off this clay tabernacle. Mr Dod, a holy man, saith, " If parents should tell children who have en the Sabbath Hvenhig, 195 played all day, that they must go to bed, they begin to cry, and shew reluctancy : But a labouring man is glad when night comes, that he may go to rest. So (says he) to the wicked, who have mis-spent the day of their lite, death is an unwelcome guest ; but the godly are tossed and wearied in this world, and therefore are content to go to the bed of the grave, " where the wicked cease from troubling, and where the weary be at rest," Job iii. \7. Sin wearies them, Satan wearies them, the wicked weary them, sickness and crosses weary them, and Christ's absence wearies them of the world, and no wonder they desire to be at rest from all these troubles." Wheo you see yourself stript of your clothes, think, ''Naked came I into the world, and naked shall I return j" I can carry nothing hence of all my earthly enjoyments. Lord, let me never chuse my portion in these things I must leave eternally behind me. Let worldlings reflect on this : All those things, for which you have toiled and laboured for many years, you must leave in one night, Lukexii. 20. Nothing of all your earthly treasures can you carry alongst with you to another world, unless it be the rust thereof, to witness against you, and eat up your souls as a canker to all eternity, according to James v. 1, 3. Whatever be your enjoyments here, remem- ber death stands as a porter at the gate of eternity, to see, that " as you brought nothing into the world, you carry no- thing out of it," 1 Tim. vi. 7. A coffin and a winding-sheet shall be the most of it. You may imagine what a broad look the poor soul will give then to those things you made your treasure here. O (will it say) must I part for ever with all my riches ? most I be set naked ashore in eternity, having nothing to relieve me ? must I suffer an everlasting famine ? Poor soul, thegworld's treasures do not pass current in another world ; they cannot there purchase you any relief, or buy so much as " one drop of water to cool thy flaming tongue." Let your lying down in bed, and covering you with clothes, put you in mind of your lying down in the cold grave, and your being covered up with earth. Look on your bed as a tomb or sepulchre ; and every night, before you enter into it, seek reconciliation with God, and new discoveries of his love in Christ, as you would do if going to your grave. How sad is it to be dying without Christ, and God reconciled through him ! Again, think or say, " O that the grave may be a bed of rest to me, upon the account of Christ's lying therein!** The grave is become a bed of roses to believers, by the Hose of Sharon's lying down in it. Christ hath hereby sweetened and perfumed it for them. Am I a believer, and shall I fear Bb2 196 Of Secret Duties^ (, and weary themselves to con»mit iniquity : " They draw iniquity with cords, and sins as with cart-ropes," Isa. V. 18. They are yoked, as it were, in the devil's plough or cart, and he makes them sweat and draw in his service. What bad work, sad wages, and a terrible master have they ! Who would be hired by any wages to serve lions and tygers ? Is not the devil a roaring lion .^ and will you serve him that will devour and tear his servants, both soul and*l3ody, after they have served him never so laithfully ? Oh ! shall the devil's servants outstrip Christ's servants in diligence and activity ? Is there any master like Christ? Is there auy work or wages like his ? Was there ever auy of his servants a loser at his hands ? Will not his experienced servants tell us, that " wis- Dd2 22 Sins opposite to tloiu*s ways are pleasantness," and that Sabbath-days' work is the sweetest recreation : Here they have the most pleasant walks, the niost lightsome prospects, the choicest company, and the sweetest t'ellowship, Psal. xxiii. 2, 3. Psal. 1. 23, There is heaven in holiness, and gain in godliness ; no such gain or delight to be found elsewhere. Godliness is the most enriching trade in the world ; God*s people sometimes gain more by it on a Sabbath-day in one hour, in one sermon, one promise, one prayer, one communion-table, one spiritual breathing, than all the rich men of the shire are worth, put all their estates together. The world will not believe this ; but sure 1 am, one return of prayer, one smile of Christ's face, one look of faith, one grape of Canaan, one glimpse of the promised land, the head of one Goliath, the death of one lust, the strengthening of one grace, which may be obtained in the duties of the Sabbath ; any of these is an abundant re- compence for all the pains we can be at in God's service this day ; they yield more sweetness and content to the soul, than all the pleasures the world can afford : The smallest gleanings of spiritual joy are better than a whole vintage of carnal delights. But what is all this to that eternal weight of glory which is treasured up in heaven, for rewarding the laborious servants of Clnist ? What can we do for so vast a reward ? Had the Lord said to us, Unless you be content to spend your days in some howling wilderness, quit all worldly riches and pleasures, pine away with poverty and want, give the fruit of your bo- dies, suffer martyrdom, or take a dip in hell, you shall never see my face in glory ; surely there is none that knows what it is to escape eternal misery, and inherit endless happiness above, but would have been willing to accept of these condi- tions. How much more then, when he only requires us to accept of his Son as our Surety, and love him, part with those sins that would damn us, and follow him in the pleasant ways of holiness ! and to do all this in his grace and strength, for he sends none a warfare on their own charges. Say not then, I have no strength for so many duties as are required upon the Sabbath. Is there not enough in Christ for thee t Look with an eye of faith to the power and promise of God in Christ, and every new duty will bring new strength with it ; " they that do those things shall live in them." 6. Hardness of heart hinders the sanctification of the Sab- bath. Why ? hard-hearted sinners can have no delight in Sabbath- work ; they are not affected by the word ; they can- not prize Christ offered in the gospel ; they are not capable of I'eceiving the gospel-comforts. O how many such do every Sahhath' Sancitficatwn* 213 Sabbath appear before God ! who can sit and hear the most terrible threatenings of the word, and curses of the law, de- nounced against sin, and the sins they are guilty of ; and yet be no more concerned than the seats they sit on, or the dead that lie under their feet. Mercies or promises do not allure them, judgements or threatenings do not alarm them. This is a sad case, and yet very common, and few sensible of it. Who is complaining of this plague, of heart-hardness, and laying their case before God, saying, *' Ah ! what shall I do with this stone in my heart ?" A stone in the bladder, or kidney, is a woful pain, but the stone in the heart is much more danger- ous and deadly ; yet who is pained with that, and crying to the Physician of souls to take it away, and give a heart of flesh ? O hard-hearted sinner I consider thy miserable condition while thou remainest in a fallen state under wrath. Many a stroke has been given thee by the hammer of the word to no purpose ; many of the Spirit's motions hast thou resisted ; many a knock hast thou despised. O tremble, lest God give thee over, and take no more pains on thee. A heathen Felix trembled, the devils tremble for fear of God's wrath ; and will thy heart be unmoved ? God calls you to flee from it, ministers call, mercies and promises call, judgements and threatenings call, the wounds and blood of Christ call ; and will not thy heart be aflfected ? " The voice of the Lord is powerful, full of majesty, breaketh the cedars, shaketh the wil- derness," hath melted the hearts of thousands ; and yet can- not it break thy hard heart ? Thou hast mountains of unpar- doned guilt lying on thee, and hast thou no feeling thereof? Remember, if you be not brought to feeling now, you shall be brought to it ere long, to your eternal cost and sorrow ; if the word do not waken thy heart, it is likely death will. When you begin to draw by the curtain of flesh, and look into eter- nity, you will then cry, Lord, what will become of me for ever ? If you do not awake, then to be sure the first moment of your entry into eternity will bring you to your senses ; the bitings of the worm of conscience will then make you feel ; the stream of fire and brimstone will melt the hardest heart ; the hammer of justice will then break the heart, which the ham- mer of the word could not. O then, beg of God, with the greatest earnestness, that he may give you *' the broken heart and a contrite spirit," that so you may have that acceptable sacrifice to offer to him, which he never yet frowned upon, Psal. li. 17. "A broken and a contrite heart, O God, thou wilt not despise." Au- gustine caused write this text over his bed when sick. Let 214? Sins opposite to us cry to God for it, who alone can give it. Gravel-stones men may remove, but Iiearustoues none can remove but God : We may as easily lemove mountains as do this ; yet we must use the means : And therefore, *' look to him whom you have pierced, that you may mourn." Think much on the free love ot" I hrisr, and the bloody sufferings your sins did put him to. If Clirist's love and blood will not soften thy heart, nothing will. Be^ the Spirit of God to come and make application of the blood of Christ, the blessed Scape-goat ; and then the ada- mantine heart will dissolve. Ciy, *' Come, O Spirit of God ! biow the fire of the word with thy own breath, and then it will melt hearts : Take this hammer in thy own hand, and it will break rocks. L I Tliey " draw nigh to God with their lips" only ; they pray so superficially, as if they were un- willing that God should hear them, and take away that lust winch conscience forces them to pray against. They are so careless and irieverent in secret prayer, they would be asham- ed if any saw them, or overhcani them. A statue on a tomb, with eyes and hands lifted up, offers as good service as many ; only it wants a voice : And what signifies the voice without the affections ? A parrot may be taught to repeat some few words of prayer, but none will call that a prayer ; so neither will God own thy formal words for prayer. Jt is speaking, and not praying, when the heart is wanting ; he looks upon thy worship as no better than a stage-play. Many worship God as carelessly as if they were " praying to an idol," that neither saw nor heard them : Nay, many heathens have wor- shipped their false gods, .Jupiter and Mars, with greater se- riousness and devotion than you do the great Jehovah, who made you and all the world. Why? The reason of all this is, all that many seek of religion is the name ol" it ; and the out- ward form of it makes them pass under the name of good Christians among men. Though God sees their hypocrisy, yet man knows it not ; and that is enough to them. But, O hjpociite ! consider the day is approaching when God will Sabhath-Sanctification, 2 IS •unmask thee before all the world. As Paul said to the high- priest, Acts xxiii. 3. so may I say to thee, " God shall smite thee, thou whited wall ;" so as thy paint shall fall off, and thy inward rottenness appear to all. There will be no hiding of thyself among the crowd, no imposing on an all-seeing God. He can easily discern a traitorous Judas under a deceitful kiss, a ravening wolf under a sheep's skin, a murdering Herod un- der a pretence of worship, a hypocritical Pharisee under a broad phylactery. He can spy a dissembling devil under a SamueFs mantle, or when he would shroud himself among the sons of God j for neither the sophistry of men or devils can blind his eyes. Again, let the hypocrite think on his folly, in losing both his heaven here and hereafter, in drawing down upon him both the hatred of the world, and the hatred of the God of heaven. The world hates him for his shew of religion, and God hates him for his hypocrisy in it. Is it not lamentable folly in hypocrites to do something for Christ, and go some length in the way to heaven, and yet to lose both Christ and heaven for not going one step further ? to be like that scribe, Mat. xii. 34. " not far from the kingdom of God," and yet never come thither ? How sad is it to perish with heaven in view, and go to hell by the very gates of glory ? The hypo- crite's hope brings him to the shady valley. Job xvii. 14. but his candle goes out in that dark trance, and then he stumbles and falls for ever. It is sad to perish in the wilderness, when come to the very brink of Jordan, and in sight of the promised land ; to make our voyage with a pleasant gale all the way, and shipwreck at the very mouth of the harbour ; to come within a step of the gate, and die with our hands upon the threshold. Lastly, Remember, as hypocrisy, if continued in, will cer- tainly damn you ; so it will provide a hotter hell for you than that of other sinners, Mat. xxiv. 51. ; therefore be wise in time, and study sincerity and uprightness of heart in all your deal- ings with God. 8. Wandering of heart greatly mars the performance of Sabbath-duties, especially hearing, praying, and praising. Jewish Rabbles say, " That though on the Sabbath there was much flesh used for sacrifice in the temple, yet not so much as one fly was seen stirring there." So neither should there be a wandering thought or eye allowed, when we are about God's solemn worship this day in his house. What encouragement hath a husbandman to sow upon a high-way, where every man and beast bais free passage ? No better is the heart of a 216 Sins opposite to wandering hearer : We may as well cast seed upon the waves of the sea, as preach unto such ; for the good seed of the word is quite lost upon them. Think what an affront it would be to a king, to turn your back to him, or discourse with others, while he is speaking to you ? The motions and postures of your souls are as visible to God, as the motions and postures of your bodies are to one another. Or, if a criminal were al- lowed to petition his prince for his life, would he break off at every sentence, and chase flies through the room j you would say, a remission were ill bestowed upon such a creature. O beware of such a ridiculous behaviour before the King of hea- ven, when you are addressing him for the life of your con- demned souls. Would you have God to hear you, when you do not hear yourself ? Can you think he will be mindful of you, when you are not mindful of yourself ? Think, if your prayers were written down, and all your vain thoughts inter- lined, what incoherent nonsense would they be ? would you not be ashamed to hear them all read over ? would not the world cry, '< Shame upon you for mocking your dread Sove- reign with such an impertinent address ?*' O but thoughts are the same as words with God ! nay, they speak louder in his ears than words do in ours, Amos iv. 13. " He declares unto man what is his thought." And David says, " He tells my wanderings." Wherefore, when you enter this day into the sanctuary, or into your closets, shut the door of your heart, so that worldly thoughts may not enter to trouble you. Lay solemn obliga- tions and charges upon your hearts, that they wander not from God ; bind the sacrifice with cords to the altar's horns ; and if the birds of prey come by surprise down upon the sacrifice, then, like Abraham, Gen. xv. 11. '* drive them presently away," and summon every thought to attend your main busi- ness. Retract every vain thought with a sigh, and chide with your hearts for vain excursions ; check them as Christ did his drowsy disciples. What ? cannot you watch with Christ for one hour ? How then will you like to be engaged in heaven's work to all eternity, where there is no interruption ? Again, consider the uncertainty of your time for prayer. Had a criminal but a quarter of an hour allotted to him to beg his life before an earthly judge, would he spend it in gaz- ing upon the court and their fine clothes, or in asking some ri- diculous questions ? No ; he would intreat and beg his life with all the arguments and fervency he were capable of. O sinner ! when thou kneelest down to beg thy soul's life at the hands of the Judge of the quick and dead, thou knowest not Sabbat h-Sanctification. 21/ if thou shalt have so long as a quarter of an hour for it ; aud wilt thou trifle it away ? What if death surprise thee, aud iind thv heart wandering from God ? For remedying of this eviJ, besides what is said, study to overawe your hearts this day with a sense of God's presence aud omniscient eye, A servant will not sport himscll in his master's presence, but cari-y gravely. Did you believe that God's eye is still upon you, and notices all your thought^, words, looks, and gestures, would you not be niore cncum- spect than you are ? May not angels, when they see wnat gra- vity and decency you observe in presence of a prince, and your carelessness and irreverence in presence of a gloriou'^ God, conclude you no better than infidels in midst of God's house ? Consider then how solemnly you set yourselves in God's presence, when you attend public ordinances. It w^as the sense of this that made Bernard say, when he came to the church-door, '* Stay here, all my earthly thoughts." But if they do thrust m after you, and come upon you to divert you this day, pretending necessary business, as Nehemiah's enemies did to him when about the temple-work, then give them such a repulse as he did, Neh. vi, o. '•'• I am doing a great work, I cannot come down ; why should the work cease, whilst I leave it and come down to you?" and, like him, repeat this over and over, as they repeat their solicitations. Again, get love to God and his ordinances ; for what we love, that we fix our minds upon, be it gain, honours, or plea- sures. David found love to the word a good remedy against wandering thoughts in time of reading or hearing it, Psal. cxix. 113. " I hate vain thoughts, but thy law do I love." Also, study to accustom yourselves to holy thoughts at other times ; for a vain heart out of duty will be little better in duty. If your hearts be much set on the world at other time«, your thoughts will be driving thither in time of duty, whether pray- ing or hearing : But if they be habitually set npon Christ, then will your prayers ascend to him like a pillar of incense. Moreover, be putting up frequent ejiitulations unto God, to fix your hearts, and gather your straying thoughts. Pray vvith the Psalmist, Psal. Ixxxvi. II. " Unite my heart to fear thy name." Look to him that can stay " the raging waves of the sea," to stay the wandering thoughts of your heart. Lastly, Consider how Jews and heathens may put Christians to the blush in this matter. We read of surprising instances of their fixed devotion in their acts of worship. It is a strange constancy and fixedness that is spoken of the Jewish priests at Jerusalem, that when the Romans broke into the citv, and Vol. IV. No, 28. F. e 2i{^ Sim opposite to rushed into the temple ready to kill them ; yet they went on with the rites of the temple, as if there had been no such thing. Also, strange was the fixedness of that Spartan youth, that held the censer to Alexander while he offered sacrifice, who suffered a coal, that fell on his arm, to burn his flesh, rather than by crying, or letting fall the censer, he should dis- turb that worship. May not these instances shame us, that have more light, for our unfixeduess and inconstancy in the service of the great Jehovah ? 9. Wcaiying of the duties of the Sabbath, is another evil we must guard against this day. O ! how many are there like those, Amos viii. 5. who say in their hearts, " When will the Sabbath be gone?" and with those, Mai. i. 13. "What a weariness is it ?" Many weary as much of sermons, as if they were in the stocks all the while they attend them. Q what would become of you, if Christ were as soon weary of call- ing, as you are of hearing ! How many Sabbaths have you kept Christ standing and knocking at your doors, and he is not yet weary, for all your long deafness to his knocks, and refusing to open to him, but continues still to knock I O let this shame us out of our wearying to knock at God's door I Alas ! a quarter of an hour in prayer wearies many of us. Is this the requital we give to Christ for all his love and patience ? May not he say, '' O believer ! I did net soon weary of my bloody sweat in the garden for thee ; nay, I was longer on the painful cross, than ever thou wast on thy knees in prayer, or meditating on my love and sufferings. O ! should a believer ever weary of that subject ? Those idolaters, Acts xix. 34. could " cry out with a loud voice for the space of two hours," and not weary in commending their idol Diana ; and shall we weary of hearing a sermon in commendation of Christ, for the space of one hour ? O where are these animal spirits that men have in worldly business ? where is that vigour and activity that many shew in their bodily recreations, nay, in serving of their lusts I Many weary not to spend whole days and nights in drinking and gaming ; but they grudge to give God one day for his worship, or so much as one hour of his own day. You weary not to provide for your bodies and pre- sent things, but soon weary to provide for your souls and eter- nity : You weary not to bestow time and pains to purchase a small estate ; but you can spare no time nor pains to seek the kingdom of heaven. Many are quick enough about worldly things, but, like Dagon, they have no head to think, nor hands tfd act, when the ark is present. The Sabbath is a long and Sabbath Samtification^ 219 wearisome day to them. Some think both forenoon and af- ternoon of this day too much to be given to God ; one of them may serve : Or they linger in coming to the church in the morning, as being glad to have a part of God's d^y imd wor- ship driven by ere they come ; and not a few steal away be- fore worship be ended ; they would rather spend the day any way than in God's service. O sinner ! who is the loser by this, but thy own soul ? Dost thou think a Sabbath long, a sermon long, a prayer long ? How long then will it be to be banished from God's presence, and lie on beds of fire through a whole eternity ? You will weary eternally there, but it will not mend you : The doors are not open there, as the church- doors now are, to let you go in and out at your pleasure, (as some graceless persons do in time of divine worship) : no, you will find hell's gales shut with invincible bolts, and moun- tains of brass rolled to them ; and there you must dwell and lie roaring, as prisoners of w rath for ever. Poor carnal weary- ing soul, canst thou ever think of going to heaven, to w«:r-iiip and adore God for ever without intermiftsion, wlicn so short a time of this w ork wearies thee now ? To be sure, heaven would be a hell to thee in thy present unconverted state; thou wouldst give never so much to be out of it again, wert thou in it. But, O believer ! how ill doth it become thee to weary of Sabbath-work here below, that professest to be preparing for that everlasting Sabbath above, the work of which hath no end ? Wilt thou weary to spend one wMiole Sabbath here in serving Christ, who wearies not to spend many whole Sabbaths and years in serving thee ? Consider how busy Chiibt is this day in thy behalf: Though the Sabbath be a day of re^t to us from our ordinary work, yet it is none to Christ ; he is busy through ihe whole of it, pleading and making intersession for thee, without fainting in this work ; and wilt thou so soon tire to act for him? Doth he mind thee so constantly, and wilt thou so soon weary to think on him ? 10. Sleeping or drowsiness in time of divine service, is a profanation of the Lord's day, and hinders our profiting by the ordinances : Therefore guard against it. Many are watchful enough about the devil's service ; they can spend whole nights in drinking, gaming, &c. without sleep ; but cannot hold up their eyes half an hour in hearing a sermon. Consider what an evil custom this is, you who are chargeable with it, and reform it. How ridiculous were it for a man that came to the market to buy provision for himself and his family, to fall asleep in the market-place, and so miss his errand I Do you not ct^me on the Sabbath, which is heaven's market-day, to E e 2 220 Sins opposite to the orJIuances to get provision for your souls ? and will you fall asleep in the time of tiie market, and so go home empty ? What do you know but, while you slept, that truth ^vas delivered that juight have saved your souls ? Will a man fall asleep at his food ? and yet you sleep while the bread of life is breaking to you, and the waters of life are running by you. How sad is it, that the soul's mouth should at this time be clothed with drowsiness and sleep, that it cannot receive one crumb or drop ! O how would a diimned soul prize the opportunity that you sleep away I Kcmember it will not al- ways last with you, the Sabbath and sermon will quickly come tli,at will be your last ; and who knows but this or the next may be it ? If you thought yr»u were going straight from the church to God's tiiband, would you not be more watchful in hearing ? There is I'one can assure you but it may be so. However that be, I can assure you, yop must shortly answer for every sermon you are present at. God will ask. Where are the fruits of so m^ny sermons ? It will be a fearful ifcpi in your aceounts, So many sermons slept mvai/. How will you answer for it ? Again, consider how provoking this practice is to God. W^ould not a prince be displeased with a subject, if he should fall asleep while he is speaking to him ? Would not a judge be angry with a criminal, if he should sleep when he were about: to pronounce his sentence ? And have you not to do with the ** King of kings," and " Judge of the world," while you are hearing the woj-d ? Is not your life at the stake when you are hearing it ? according to that word in Dent, xxsii. 46, 47. <' Set your hearts unto all the words which I testify among you this day ; for it is not a vain thing for you : because it is your life." liemember what befel Eutychus when he slept in time oF sermon, Acts xx. ; it almost cost him his life. God made him a monument of displeasure, for a warning to all sleepers : he got a sad fall, but you may get a worse ; he fell to the ground, but you may fall to the lowest hell, and there you will not get a Paul to take you up, as he got. Your siu is more aggravated than his : it was midnight when he slept, but you sleep at mid-day ; Paul had preached several hourSj but half an hour and less puts you asleep. You have cause to fear, lest God make you a monument of his \vratb, ov that he say, 81eep on, till the flames of he!l awake you. It is truly a wonder how any can sleep at the worship of God, either in tlie church or family, and not dream of hcll-fue in their sleep ; for their danger is greater than they are aware of; Satan is very busy at such a time. W'hile you sle(p^ he sycccssfully sous Sahbath^Sanctification, 22 1 kis tares. Mat. xiii. 25. Your sleeping-time is a seed-time for the devil, and a spring-time for lusts. If you would remedy this evil, strive and wrestle against it, and pray for help to do it. Go timeously to bed on Saturday's night, and see that you be temperate through the week ; for they that wake much io the ale-house will be fair to sleep in the church. IL Prejudice at preachers, and quarrelling with them for their plainness and freedom in reproving sin, mars the sanctifi- catiori of the Sabbath, and your getting good by the ordinances. Some hear ministers, as the Pharisees heard Christ, with ill- will to them, and a design to catch advantage against them ; they *' would make a mao an offender tor a w^ord." Others are so fast asleep in sin, that they cannot endure ministers to thunder in their ears, or lighten in their eyes, by plain and piercing sermons, because they diijturb their rest. Asa was ** wroth with the seer" upon this account, and " put him ia prison ;" so dealt Herod with John, and Ahab with Micaiah. Many, like Ahab, think the minister has a pique at them, when he reproves sin freely : " He never speaks good of me," saith Ahab. O sinner ! this is the wrong way ; for when God wounds thy sin, and darts conviction into thy soul, thou shouldst thank the Spirit of God for his merciful visiting of thee, and lay open your lusts, and say, ' Smite, Lord, with a deadly blow^, those enemies that would not have thee to rule over them -, kill my lusts, and save my soul. Blest Physician, wound and heal ; cause these convictions end in my conversion here, and salvation hereafter.' An honest heart loves that sermon best that wounds his lusts deepest. He says to the word, or the minister, that stops his career in §in, as David to Abigail, 1 Sam. xxv. 32, 33. *' Blessed be the Lord God of Israel, which sent thee this day to meet me ; and blessed he thy advice," &c. If your eyes were opened, you would look on plain rousing preachers as your best friends in the world. Jf you were in hazard of burning or drowning by falling into the lire or water, would you be angry with one that will pull you out, and save your life, though he should wound you, or break an arm of you in the doing of it .^ No, you would think him your friend, and thank him for his kindness. And will you be angry with a minister for plucking you as a brand out of the burning, by denouncing wrath against sin, and telling your hazard in plain language? \2. Slighting the ofl'ers of the gospel, and Christ tendered to us therein, is a great profanation of the Lord's day, and di- rectly opposite to the design of it :, yet, ;ilas I it is a most pre- 2'2^ Sins opposite to -vailing evil among us. Christ calls, but we will not hear ; he offers himself and his purchase, but we will not accept ; he allures us with his mercy, but we will not turn to him ; he oft waters us with the dew and rain of gospel-ordinances, but little fruit follows : We aie like the barren field, on which much cost is bestowed, but the crop is nothing answerable. How many Sabbaths are spent, and sermons preached, and no good done ? At one sermon of Peter's, there were three thousand souls converted ; but, alas ! we fear there are three thousand sermons preached now, and not one soul brought ic. Many- times is the gospel-net let down in vain ; O that Christ would come and direct it to be let down on the right side of the ship ! — I shall endeavour briefly to lay before you the great sin and misery of rejecting Christ and the gospel-offers. (1.) It is against reason to remove a remedy when in our of- fer ; as for a wounded man to slight a physician, or a con- demned man a pardon, none in his right wits would be guilty of this : nay, it is even self-murder ; for he is as guilty of his own death that rejects a medicine, or tears a plaster from off his wounds, as he that cuts his own throat. Now, you know what a heinous sin self-murder is ; yea, this is not only so, but it is soul-murder, which has a louder cry than any other mur- der, by so much as the soul is more precious than the body. You are afraid to shed the blood of others, O do not embrue your hands in the blood of your own souls ! (2.) It is the greatest affront and indignity that can be of- fered to the majesty of God and our Lord Jesus Christ. It is even called a " treading under foot the Son of God, and his precious blood," Heb. x. 28, 29. which is there reckoned a greater sin than the breach of all the ten commands ; it is a sin which neither heathens nor devils are guilty of. To " tread upon the Son of God I" O monstrous guilt ! who would be guilty of this ? May you say, '* Am I a dog, (as Hazael said to the prophet), that 1 should do this thing?" Yea, every soul that slights Christ and his gospel-offers, doeth it. How provoking must it be to trample on God's most pre- cious Jewel, wherein he is highly delighted and well pleased. Mat. iii. IS. — to lothe that which is most sweet unto God I What horrid ingratitude is it, to slight the remedy that the infinitely wise God hath been at so much pains and expences in preparing for us, and which hath cost him more than the creating of ten thousand worlds would have done ; a work upon which his heart is so set, and wherein he hath so dis- played his glorious attributes and perfections ; yea, a work which he prefers to all his other works 1 How criminal must Sabbath'Sanctificationo -}-i' h be to undervalue that ! Again, what a slight must it be to the divine Majesty, to prefer the devil and lusts before him I When Satan and lusts knock, they presently find access ; yea, the least whisper they make is hearkened to. But though Christ cry aloud, and lift up his voice like a trumpet in the gospel offers, yea, though he call, intreat, beseech, and com- plain, he is disregarded, and finds shut doors. " What iniquity (may Christ say) do you find in me," that the devil and Justs^ should be preferred before me ? Can they do for you what I can do ? " Do ye thus requite the Lord, O foolish and un- wise ?" (3.) Refusing Christ as offered in the gospel, is the great con- demning sin of the world, see John iii. 19, 36. Heb. iii. 19. The ruin of sinners under the gospel is laid at tlie door of this sin, as if there were none other charged upon them : And justly it is so ; for if a malefactor were offered his life upon his kneeling and accepting the king's reuiission, if he refused to do this, it may well be said that his refusal hangs him. O sinner ! no other sin in the world, however great it be, would condemn you, if you were not guilty of this sin of slighting Christ ; but this is the sin which binds the guilt of all your other sins hard and fast upon you, yea, it is the sin that binds up the hands of Omuipotency, that it cannot save you. Christ's merits, though infinite, cannot justify you, if you reject them ; for the best medicine that ever was compounded cannot heal, unless it be applied. (4.) Unbelief and slighting of Christ tends to defeat the whole design of the gospel, and to render Christ's whole undertaking useless : for what is it but a saying on the matter, you have no need of him, and his death was to no purpose ? May not Christ look with a grieved heart upon unbelieving sinners, and say, ' I have gone a long journey, shed my precious blood, and suffered the pains of hell, to save sinners : but these say on the matter, I might have staid in heaven ; I might have kept my blood in my veins ; or, I died as a fool dieth : they give me no thanks for all my pains.' O sinners ! consider what you are doing ; would you go about to frustrate Christ's glorious ex- pedition, or give him cause to repent of his death and bloody agony ? (5.) This sin brings on inevitable wrath and misery, Heb. ii. 3. As Christ hath cords of love, so he hath a rod of iron ; if you break his cords, he will take his rod : If mercy manage it, it will but wound you ; but if justice take it, it will grind you to powder. C) provoke not the Mediator to take his iron rod, for his vengeance is heavy ! Tho'.igii he be the meek 2^41 Sins opposite to s^ Lamb of God," and be clad with priestly garments, yet he J^ath *' tcet like brass, as if they burned in a furnace," both jicavy and hot to trample on his enemies, Lev. i. 13, 15. If yOu refuse Christ, your misery is as inevitable as that of the devils : for they perish, because ihey have no Mediator ; and yow perish, because you will not have a Mediator. O why wiU yo» pj^t yourselves in the same case with devils ? Nay, yonv case, in some respects, will be worse than theirs ; fos they never rejected a remedy. The most scorching corners in the fiery oven of God's wrath seems to be reserved for unbe^ lievers, Luke xii. 46. The breath of his mouth, that before invited them, will eternally blow their fire, Isa. xxx. 35. Blercy itself will be incensed, and plead against them at the great day. You will be more inexcusable than the heathens ; they will have something to say for themselves, ' We never had an offer of Christ, we never once heard of him ;* but what can you say for yourselves, who have had so many thou- sand offers, and so many knocks and calls every Sabbath to accept of Christ ? You must surely stand speechless ; there remains nothing for you but a <* fearful bokiag-for of judge- ment, and fiery indignation, which shall devour the adversa- ries :" vea, " it will be more tolerable for Sodom in the day of judgement, than it will be for you," Mat, xi. 22, 23. The sins of Sodom were so monstrous, that they made a hell upon earth. O what punishment must they have now, when the beginnings of it in this world were so terrible ? Jf the punish^, ment of the least sin will be intolerable in that lake, O what will the punishment of the Sodomites' horrid and unnatural sins- be ? Yet their case will be easy, in respect of them that have slighted the gospel ; these will even gnash their teeth for envy of the happiness of a damned Sodomite. Nay, O gospel- slighter ! you will then wish a thousand times you had rather been living in Sodom, when tire and brimstone was rained from heaven on it, than have lived in Scotland, where manna was rained, and the light shined so abundantly. So much for inward sins. Ofoukvavd Sins of Commission on the Lot^d^s Day. II. I come, in the next place, to caution you against out- ward sins, whereby the Lord's day is too connnonly profaned. 1. Beware of the sins of the tomgue. It is a most essentia! part of true religion, to govern the tongue aright : For, " if any man seem to be religious, (saith James), and bridieth not his tongue, that'man's religion is vain." The tongue is a most unruly thing .; and therefore the psalmist treats it as he would SahhathSandtijication, 225 do an unreasonable beast, Psal. xxxix. 1. '* He keeps it in as with a bridle," God hath set a double hedge about this un- ruly member, both of the teeth and lips, (^to shew with what care we should keep it), and yet how oft doth it break loose, notwithstanding of both ! God hath aldo placed it berwixt the brain and the heart, that it might take counsel of both -, and yet how oft doth it act, without advising with either the one or the other ! God hath given us two ears, aud but one tongue, to teach us to hear much, aud speak little. " Be swift to hear, and slow to speak," James i. iV, ; for ^« he that refrain- eth his lips is wise," Piov. x. 19. Often have we cause to repent our speaking, but seldom our silence. As we ought to watch our tongues every day, so especially on the Lord's day ; for on this day we are forbid to ••'' speak our own words," Isa. Iviii. 13. Not only must we this day abstain from lying, swearing, reproaching, backbiting, &c. but also from all idle words, yea, from all such discourse as is un- suitable to the work of this day, though it might be lawful on other days. The hearts of men may be very much known by their Sabbath-day's discotirse ; for *' out of the abundance of the heart the mouth speaketh." We guess by people's lan- guage what country they belong to. Is thy speech vain and worldly upon the Lord's day ? it is a shrewd sign of a carnal unrenewed heart : *« Thou art a Galilean, thy speech bewray- eth thee." This is God's holy day, and he will have it sanc- tified by our whole man, and by our words as well as our ac- tions. " Set a watch then this day before your mouth, aud keep the door of your lips," and strive to ** season your speech with grace ;" for you may profane the Sabbath by your words as well as by your works, and by vain words as well as by vile words. O then, what cause have we to lament the profana- tion of the Sabbath by vain and idle discourses, which is so common among us I If Christ should join himself to many this day, in their coming to and going from the church, as he did to the two disciples going to Emmaus on this day, Luke xxiv» 15, 17. and ask, " What manner of communications are these which you have with one another ?" might not this question strike us speechless, and make us blush ? Wlio can tell what day this is by many people's discourses ? Jests, stories, and idle talk, are as common with them this day as any other. It was Plato's proposal, " That men's speeches at their meetings and tables should be written." If this were practised on the Sabbath, would it not put many to shame to read over their words before them ? But though men do not register them^ yet remember, God doth it, especially on his own day- which Vol. IV, No. 28, F f 22^ Sms opposite U he hatli so mucli honoured. He has a book of remembrance to write down all that men say, as well as what they do, Mai. iii. 16. See what he saith. Mat. xi. 36. ; that scripture may cause lis all tremble, and take heed to our words, while we have a day to live : ** I say unto you, that every idle word that men shall speak, they shall give account thereof at the day of judgement." O what long counts will many have to clear for idle words on the Sabbath, besides on other days ! A.nd if they must account for idle words, how much more for ill and sinful words, for base lies, and bloody oaths ? O the tongue is a world of iniquity ! How shall we answer for it at God's bar, without timeous repentance, and fleeing to Christ for mercy ? If you would have your tongues renewed, and to become as choice silver, to speak the language of Canaan on the Lord's day, then see to get sanctified hearts : cleanse the fountain, that the streams may run clear; " wash your heart from wickedness, and let not vain thoughts lodge within you," Jer. iv. 14. Shut out vain thoughts as well as vile thoughts ; and if they break in upon you this day, do as the ravished vir- gin under the law, cry out to God for help, and jou shall not be held guilty. Secondly^ There are sins in action, whereby the Sabbath is frequently profaned by many. 1. Many incroach upon the Lord's holy day, and profane it by worldly diversions and recreations, and by seeking their pleasures in the fields, which I have handled already at some length : Others profane this holy day by making it a day c-f idleness, or a visiting, day among their friends and neighbours : Others by making it a reckoning- day with workmen and ser- vants : And many profane it by doing unnecessary servile work in and about tlieir houses, which might either be done on the Saturday before, or delayed till Monday thereafter ; such as the gathering pease, shearing of grass, cutting and shearing of kail, fetching in water, sweeping the house, dry- ing of clothes, brewing of ale, and the like. These things not being works of necessity or mercy, but our own works, done for our Vi'orldly profit, or to indulge our carnal ease or plea- sure, are certainly unlawful on the Sabbath, according tolsa. Iviii. 13, Yet, alas ! how is the Lord's day profaned by these practices in some places of the land ? Let ministers do and say what they will, still many will be stealing a part of God's day for their servile work ; and it cannot but be heinous and provoking in the sight of God, being done against so much fight and manifold reproofs. Object, " Why do you exclaim so against us on this ac-^ SabbatJi'Sanctificatton, 227 ^ount ? we do no harm to any ; we thank God we are not thieves, extortioners, drunkards," &c. Ans. Nay, you are thieves, for you rob God, and steal ftom him that which is his proper right, tor " the seventh day is the Lord's/' Tou would be ashanied to be found steaUng any of your neighbour's goods, and think you no shame to be found robbing God of his holy day ? Is not sacrilege the worst kind of theft, stealing from God worse than stealing fi'om man, the sins against the first table greater than the sins against the second table ? Besides, they that begin thus to steal from God, may, ere all be done, come and steal from men too ; for false to God, true to no man. Many a thief at the gibbet hath confessed, that he began his loose life and stealing with breaking of the Sabbath-day; that this was his leading sin, and the occasion of all the rest. Object, " We are not singular, we do but what neighbours and others about us do," Ans, You ought to be singular, and do more for God and your souls than others, if you would " enter in at the strait gate." God forbids you to " follow a multitude to do evil," Exod. xxiii. 2. The commonness of a sin doth not extenuate, but aggravate it in the sight of God ; for, the more common at be, it hath the louder cry in his ears for vengeance. God hath common plagues for common sins in this world, and a common hell for common sinners in the world to come. Think not, that your association with others will anywise alleviate your torments in that lake below ; nay, it will rather heighten them : For the more faggots are thrown into a fire, it will burn the more vehemently. Object. '' These things which we do are but little trifles, soon done, and do not hinder God's service on the Sabbath." Ans, 1 . Was not gathering a few sticks on the Sabbath as little ? yet we see how highly God resented it. Think no sin small which is committed against an eternal God, and his holy law. There is more evil in the least sin, than all the angels in heaven, or ten thousand worlds, can expiate ; and, if its guilt or punishment due to it were laid upon thee, it would make thee gnash thy teeth eternally, and curse the day that ever thou wast born : Nothing less than the death of the eternal Son of God can make atonement for the least sin. Eelieve it then, that lesser sins, if known and reserved, will carry thee to hell as surely as greater sins ; for, the less the sin be, the less temptation hast thou to commit it, and the less excuse for it. A small leak in a ship, kept open, will sink her, as well as a greater ; a stab with a pen-knife will kill a man as well F f 2 g28 ^^'^ opposite io as a sword. If thou allowest Satan but the smallest grip of thy soul, he will pull thee to hell by it, even as a butcher can drag a beast to the shambles by one fool, as well as when bound by all tour : And, if Satan get thee to hell, he doth not much care by what sins thou goest tliither, whether small or great. 2. God hath framed all his commands in infinite wisdom, and he best knows what is consistent with his own worship, and what is mo^i foe his own glory. It is presuHiption in any man n> .ay, that this or that piece of our work on the Sabbath will oc no hindrance to the service of God, seeing he himself liHth .^aid, *' In it thou shalt do no manner of work." The Israelites must not gather manna this day, Exod. xvi. O, might some have said, " Why ? it will not hinder God's service ; we gather it early in the morning, and so we will be at God*s worship in time enough, and have all the rest of the day to serve him. Again, we need not travel for it ; it lies round about the camp, and near our very doors ; it will be no great labour : And besides, we may have good thoughts in time of doing it." No, you must not be wiser than God; he hath set apart this day for his own use, and you must not cut and carve upon it. In like manner, some excuse their walking or travelling upon the Lord's day : " O I (say they), we can employ our thoughts profitably by the way*" But, though you could do it, pray can you undertake that your example shall have no ill effect upon others who are looking on you ? What think you of that awful word, Matth. v. 19. " Whosoever shall break one of these least commandments, and shall teach men so, (that is, shall make others break it by what he doth or saith), he shall be called the least in the kingdom of heaven ?" 3. Vanity and gaudiness of apparel is opposite to the sanc- tification of the Sabbath. Some dress up themselves this day in such vain attire, and indecent fashions, as tend to draw the eyes of others to gaze upon them, and so their hearts to wander from God and his worship. Think what guilt you hereby draw upon yourselves, of the sins of others as well as your own. The practices of some heathens may put many professed Christians among us to the blush. Valerius Maxi- mus tells of a heathen young man, named Sparina, who was exceeding beautiful ; but observing that many fixed their eyes on him, and fearing the consequences of it, he disfigured his face, lest his beauty should prove a snare to others May not this heathen condemn such, who are so far from disfiguring themselves lest they should prove a temptation toothers, that they disfigure their faces by painting and patching, to seem Sahbath'Sanctification, %%2i more beautiful than God has made them, without fearing whatever the consequences of it may prove. Is not this a shewing a dislike of God's workmanship, and a desire to mend it ? Jezebel was infamous for this art, and no sober woman should desire to follow her fashion. A Christian should bo so far from being proud or vain of his apparel, that the sight of his garments should humble him, and keep him in mind how he came to need them ; Was it not sin that stript man of his glory, covered him with shame, and put him to seek clothes for to hide it ? Would it not be distraction in a malefactor to pride himself in a stigma which he had got for a foul crime? Consider also the garments you are proud of, what they are : The beasts have the same naturally to cover them, and will you be proud of a beast's covering ? It was the saying of a heathen to a vain gallant, " Why art thou proud of that which a sheep wore before thee ?" Or, what though they be finer than wool ? yet their original is no better, but rather worse : What are velvets, silks, and satins, but the excrements of a vile worm ? and is that a matter to be vain of? Remember, that ere long God will cause thee to wear another suit thou wilt have small reason to be proud of ; he wdll even clothe thee with worms and putrefaction. May not the thoughts hereof keep you humble, and teach you to come to the church gravely and decently appareled? especially since you come into the presence of that God who resists the proud, but gives grace to the humble. 4. The institution of holidays is an incroachment upon the fourth command, and opposite to the sauctification of the Sabbath, which is the only day now appointed to be kept holy to God, What is it, but an usurping of Christ's legislative power, and a vilifying of the Lord's day, to set saints' days, or days of human institution, on a level with it, by obliging people to abstain from labour thereupon. The church hath no power to consecrate such days : nay, the apostles did it not : There is no word of their consecrating a day to Stephen the proto-martyr, nor to James whom Herod killed with the sword. Yea, it may be reckoned an idolatrous practice to consecrate days to saints and angels, and keep them to their honour for publishing their praise, and commemorating their acts, since this is a piece of worship that belongs only to God. Lastly^ Not a few in some parts of the country do profane this holy day by their set cabals and drinking-meetings upon it, by reading profane books, and telling profane stories, by scoffing at religion and religious persons, and by many other acts of wickedness. Alas I what hellish madness is this, that 1^30 Sms oppoi>tte to some are given up to ? Jt is even a riding-post to hell, a de^ dicating God's holy day to the honour and service of the de- yil, a hanging out of defiance against Heaven, and declaring war against your Maker. It is a saying of one, '' To keep the Sabbath in an idle manner, is to keep the Sabbath of oxen or asses ; to keep the Sabbath in diversions and pleasures, is to keep the Sabbath of the golden calf: But to keep the Sabbath in drunkenness and lewdness, is the Sabbath of Sa- tan, or the devil's holy day." O profane sinners ! what a dreadful mark of wickedness is it, to dedicate God's day to the devil ! You cannot possibly offer a greater affront and in- dignity to the God of heaven, than to serve the devil in the works of darkness, upon that very day which is solemnly con- secrated to the honour and service of the great God. And, cai^ you think that a jealous God will pass such an indignity, and take no notice of it ? " Do ye thus provoke the Lord to jealousy ?" are ye stronger than he ? Will jou fight against him that made heaven and earth with a word, and by a word can unhinge them again ; yea, by the breath of his mouth, can crumble you to dust ? What are you in his sight, but as a handful of silly worms ? and do you think to be able to wage war against the Almighty ? No, no ; be the combination never so strong, the rebels never so stout, the enemies never so nu- merous, he is fully able to master them, and will certainly do it, Prov. xi. 21. <' Though hand join in hand, yet the wic- ked shall not go unpunished." O what cause have we to pity and pray for such heaven-daring sinners, and weep in secret places for their souls, who wilfully destroy themselves, and pour contempt on their Maker ; who live as if either there were no hell, or were afraid it should be full ere they got thither ; and who seem to long to be companions of devils and damned spirits ! The God of infinite mercy open the eyes and stop the career of such, before they be beyond the reach of mercy. And, before I close, let me ask the breakers of the Sab- bath, What they will answer to the Author of the Sabbath, for despising and abusing such a rare privilege as the Sabbath is ? When the Lord calls you, poor sinful creatures, who de- serve to be banished eternally from his presence, to come and enter into his rest, and refresh your souls with the views of his redeeming love, and enrich them with the treasures of his grace set open before you ; O what a sin must it be for you to turn your back upon them, and go about to weaiy the Lord \>y your sins, when he offers sweet rest to you ! O believe it, sirs, Sabbath-breaking is not such a light sin as many imagine ; Sabbath- Sartctification* 351 - surely the day is very near when you shall be brought to think on these days you now mis-spend and make light of. O how will you then mourn for tlie loss of these precious Sabbaths which God gave you to find peace and rest to your souls in, when you shall have no rest night nor day, but the smoke of your burning and torment shall ascend for ever and ever ! How w^ill you mourn then, to see Abraham's bosom afar off, and thousands at rest in it whom you hated, and where you might have been at rest as well as they, if you had not de- spised the rest of the Sabbath here below ! It is said, Lam. i. 7. " Jerusalem remembered, in the days of her miseries, all her pleasant things that she had in the days of old ; then the adversaries saw her, and did mock at her Sabbaths.'* So the days of your miseries approach, O Sabbath-breakers ! when with sad hearts ye shall remember the pleasant ordinances and seasons of grace you had of old ; and then the devils and heathens will mock at you for the loss of your Sabbaths ! Why then should you go to add to the sins and miseries of your eternal state, the heinous guilt of abusing such a great number of precious Sabbaths as God in his mercy now affords- you for the saving of your souls ! AN EXHORTATION TO SANCTIFY THE LORD'S DAY. 1" SHALL conclude this subject with a serious exhortation to ■*- all ranks, strictly to observe the Lord's day. Read and consider what hath been already said, and you will find many arguments ibr pressing this exhortation : Nay, this is the scope of all that hath been said. But, that you may the more effec- tually be convinced of the excellency and necessity of this duty, I shall further subjoin these few motives. I. The strict observation of the Sabbath is the most effec- tual mean for preventing Atheism and profaneness, in regard that, by the frequent recurring thereof, the remembrance of Christ and heaven is still kept up^ and sin and vice are kept under constant rebukes and disgrace. If it were not for the observation of the Sabbath, atheism and irreligion would quick- ly overspread the world : And there is nothing tends more to harden the heart, sear the conscience, and give loose reins to scandalous sins and out- breakings, than the profaaation of the §32 ^^* Hxhorfation Sabbath. This (as hath been said) many malefactors at gib- bets have confessed to have been the first beginnings of their loose lives, and that which paved the way to their other wicked courses, and provoked God to leave them to fall into those heinous crimes which brought them to such fatal ends, II. God's great goodness and gracious design in allowing you the Sabbath, lays you under strong obligations to keep it conscientiously : He gives it not for a penance, but a privilege. It is not that he may get advantage from you, but that he may give blessings to you. He hath not commanded the busi- ness of the world to cease every seventh day, because he is5 tired with governing the same, or to take any ease to himself; but it is that he may give rest to your bodies, and heavenly re- freshment to your souls. Would you have Christ and the riches of his grace ? would you have your souls nourished^ and weak graces repaired ? then keep the Sabbath, for it is God's weekly market-day ; and a free market it is, wherein we may '*• buy without money and without price," the richest commodities that heaven and earth can afford, even the bread and water of life for the lives of our souls, the wine of Christ's blood to cheer us, the milk of his word to nourish us, the gold of his grace to enrich us, and his precious eye- salve to en- lighten us, and his white raiment to clothe and adorn us. Is this day so profitable to us, and will we not regard it ? It is the soul's festival, a day of reaping and ingathering, and of laying up in store for the time to come. It is God's stated alms-day, or public deal-day, wherein he scatters blessings and crumbs of the bread of life among needy souls. It is the queen of days, the dawuing of glory, and day-break of heaven. It is the day for ascending Mount Tabor, to see Christ trans- figured before our eyes ; and for getting to the top of Pisgah, to get a sight of the promised land. O then, what horrid in- gratitude must it be to a good God to profane this blessed day, and slight God's unspeakable kindness, in allowing it to us for our souls' advantage ! III. The strict observation of the Sabbath, is an excellent mean to sweeten both the thoughts of death and heaven to us. 1. As for death, a retiring from the world once a-week, will prepare us to welcome our final removal from it the more cheerfully. But they who think it hard to leave their worldly concerns for a day to worship God, when they expect to re- turn to them on the morrow ; what a hard pull must it be for them to part with them altogether at death, never more to come back to them ! And this we must all shortly do, whether we will or no : But to a conscientious keeper of the Sabbath, to Sanctify the Sabbath, 233 the parting with the world will not be such a hard task. 2. It will also sweeten the thoughts of heaven to us ; for the work and comforts of the Sabbath below, are the foretastes of the employments and enjoyments of the everlasting Sabbath above : And they who delight in the Sabbaths on earth, (which are the days of heaven, and typical resemblances of it), cannot but rejoice in the forethoughts of celebrating the eternal Sab- bath above, in the immediate fruition of God's presence, and beholding him as he is for evermore. JBut the thoughts of heaven can be nowise pleasant to a Sabbath- breaker ; yea, it would be an uneasy prison to him : For, if it be a penance to him to be a few days in God's worship now, what a punish- ment would it be to him to be engaged in this work for ever I IV. Consider who it is that requires you to sanctify the Sabbath ; even that good and gracious God who giveth you all things richly to enjoy ; that God who giveth you your being, your breath, your health, your food, and all earthly comforts. O how bountiful is he to the sons of men ! he gives you the sun in the heaveus to shine upon your bodies, and the Son of his love to die for your souls. He allows you six days for your profit and pleasure, he reserves one for his glory and service ; and will you not frankly give him his one day, when he is so liberal to you ? Say then to your vain companions, when they would tempt you to profane the Lord's day, as Jo- seph to Potiphar's wife, when she tempted him to sin, Gen. xxxix. 9. '' My master hath not kept back any thing from me but thee, because thou art his wife ; how then can I do this great wickedness, and sin against God ?" So say you, God, the Sovereign Lord and Master of the world, hath kept back no time from me, but one day, because it was his ; how then can I do this great wickedness, and sin against God ? V. A conscientious keeping of the Sabbath, disposeth the soul the more for the service of God all the week over. If your soul be in a good frame on the Sabbath, it will prosper the better all the week for it : Your conscience will be the more tender, your thoughts the more spiritual, and your affections the more lively. If you be in the mount with God on the Sabbath, the face of your conversation w^ill be fair to shine in holiness through the week. VI. Our regard to the Sabbath, is a trying test of the state and frame of our souls, whether we be spiritual or carnal, love God or the world most. It tries also the conditions of our graces, whether they be w^axing or waning, in a prospering or decaying state. Hence God frequently calls the Sabbath a Vol. IV. No. 29, G g 334 An Hxhortation " sign betwixt him and his people,'* Exod. xxxi. 17 * Ezek, XX. 12. 20. And indeed our conscientious keeping and sanc- tifying of the Sabbath is a sign to us several ways. 1. It is a sign of God's sanctifying our hearts, and an evi» dence of a good work wrought in us by the Holy Spirit. 2. It is a clear sign to distinguish us from the imsanctified and profane people of the world. 3. It is a sign of our having a conscientious regard to al? the other commands of God ; and all observing persons will iind this sign to hold in their daily experience. If you keep not this command of sanctifying the Sabbath, it is a sign you ivill little regard all the rest. If you serve not God on his own day, you will make little conscience of serving him on the following days of the week ; but, on the contrary, if you worship God sincerely on the Sabbath, and regard this holy day, it is a token you will regard all other duties of religion, Xiet us observe these very noticeable words of God, Jer. xvii. 24, 26.' << If ye hallow the Sabbath-day, to do no work there- in : Then shall they come from the cities of Judah, and all other places, bjjnging burnt-offerings, meat- offerings, incense, and sacrilices of praise, unto the house of the Lord ;" that is, the church of God and true religion shall flourish, and the name of the Most High be exalted in the world. And indeed, for my part, I despair ever of seeing Christianity and reforma- tion considerably advanced in the world, till once the Lord's day come to be highly esteemed, and strictly observed : for still it is to be seen, wherever religion flourisheth in the power of it, there it is that most conscience is made in the observa- tion of the Sabbath. 4. The conscientious keeping of the Sabbath, Is a sign be- twixt God and his people, in respect it is a token of a good understanding and correspondence betwixt him and them, that controversies are removed, and peace and friendship main- tained. To whom is it that God manifests most of his gra- cious presence, and the emanations of his special love ? Surely it is to those who have the Lord's day highest in esteem, and who are the most strict and careful observers of it. Upon all which accounts, lastly^ The Spirit of God makes this duty a sign and character of the blessed man : For, Isa. Ivi. 2. (speaking with a special eye to the New^- Testament times), he saith, " Elessed is the man that keepeth the Sabbath from polluting It." O Christians I would you be blessed indeed ? then sanctify the Lord's day, by sincere worshipping your Creator, who this day made light first to shine j and honouring your Redeem- to Sanctify the Sabbath, 235 er, who this day rose from the grave, and completed the work of your redemption. As the angel said to the woman that came to the sepulchre, Matt, xxviii. 6. "He is not here, he is risen, as he said ; come see the place where the Lord lay :" So say I to every true lover of Christ, " He is not here, he is risen ; come observe the time when the Lord rose." Observe it to his honour and praise, and he will surely bless you, and make you glad with the light of his countenance. There was never any who truly observed this command, but will say, that rare and blessed are the fruits which are to be reaped from this blessed duty. Would you then share *of these fruits, and please God in keeping his Sabbath ? then take the following advices : (1.) Remember to honour and glorify God, the Father, the Son, and the Holy Ghost, upon this holy day, by ascribing to each Person of the blessed Trinity the glory of his proper work. As, L Ascribe to the Father the glory of his power, wisdom, and goodness, in creating the world for our accommodation, and contriving our recovery, when we had lost ourselves, and for an example to us resting on the Sabbath after he had re- viewed his work with delight. 2. We ought to glorify the Son this d^y, by ascribing to him the honour of undertaking and carrying on the work of our redemption, by his incarna- tion and death, and by his rising from the dead on the third day, now set apart for the Lord's Sabbath. 3. We are to glo- rify the Holy Ghost, by ascribing to him the honour of apply- ing the purchased redemption to believers, in his work of re- generation and sanctification, w^iich he began in a glorious man- ner by that wonderful effusion on the church on the day of Pentecost, being also the Lord's day. Ig this manner' we ought to glorify God, giving lionour to the Father, Son, and Holy Ghost, upon this holy day, if we would keep the Sab- bath acceptably to the Lord. (2.) Let us mind the direction of the Holy Ghost in Isn. Iviii. 13. with respect to the keeping of this day, to-wit, tp " call the Sabbath a delight, the holy of the Lord, honourable, and honour him, not doing our own ways, nor finding our own pleasure, nor speaking our own words." AYhich direction teacheth us, that the best way to prevent Sabbath- breaking, and to honour God on his own day, is to '' call the Sabbath a delight." O that we knew what this meaneth I Qiiest. *'\Yhen may we be said to call the Sabbath our de- light ?" Jns, 1. V\€ call it our delight, when we rejoIc3 at the an- Gg2 ^ 23G An Exhortation proach of the Sabbath, and make due preparation for it, and uhen we solace our souls in the joyful expectation of commu- nion with God on his own day, saying with David, Psal. xliii. 4. *' Then will I go unto the altar of God, unto God my ex- ceeding joy." 2. When we give the Sabbath an early wel- come, and stir up ourselves to seek God betimes upon it ; like David, Psal. Ixii. 1. "O God, thou art my God,'v early will I seek thee." o. When we are dissatisfied with those things tiiat would hinder us from the right keeping of the Sabbath, iind are grieved that we can keep Sabbaths no better. 4. W hen we esteem every minute of Sabbath-time to be most precious, and are careful that none of it be wasted away ; but order matters so wisely, that one duty of the Sabbath may not justle out another ; that is, to be so early at our closet* devo- tion, that the closet may not hinder family-duties ; and so to perform these, that they may not encroach upon God's public worship. 5. When we are concerned to have all belonging to us to keep the Sabbath as well as ourselves, and glad to see this holy day regarded and honoured by all about us. Then it may be said, we *' call the Sabbath a delight*" Now, after all I have said, let me come in the end, in the name of that great Lord who instituted the Sabbath for his own glory, and the good of men, earnestly to exhort, be- seech, and obtest all ranks and degrees of persons, whether they be parents or children, masters or servants, magistrates i)v people, young or old, to put all honour and respect upon this holy day ; to sanctify it as God requires, and abstain from all woildly employments and recreations upon it. Do not grudge your Maker his one day of seven, but be willing to dedicate it wholly to his worship and service. O I how do you think to .spend a whole eternity in God's holy presence, and in holy spi- ritual exerpises, if you cannot bring yourselves to spend one day in a week in holy work ? Again, see that you be impar- tial in his service j be as willing to hear what God saith to you fr(nn his word, as you would have God to hear what you say to him in prayer. Some are all for prayers, as if they were only to tell God what they would have from him ; but care not for sermons, or hearing what God requires or expects from them : But, if youw ould have God to hear your prayers when you ?pcak to him, you must diligently hearken to his word when he speaks to you. It is by hearing the word upon the JLord's day, that Gud hath converted many thousands to him- self. The Sabbath is a merciful institution to lost sinners for their salvation, and many have been, and will for ever be, thankful for it : for hereby they have been led to make proper to Sanctify the Sabbath. 237 stands in life, and to review their bypast actions, so as to order their course more wisely for the time to come ; which they had never done, if they had not been led to a religious retire- ment on the Lord's day. Seeing this holy day is such a blessing and privilege to the world, let me intreat parents, masters,, magistrates, and all who have power, to exert it for promoting the keeping of it. You are not only to sanctify the .Sabbath yourselves, but also you must do your utmost that those under you do it likewise. This you are bound to by the Lord's express charge in the fourth command, where it is said, " Thou, thy son, thy daughter, thy servants, the stranger within thy gates ;" importing, that you are to use your power and influence over all viithin your gates, to cause them observe the Sabbath, and keep them from profaning it, lest God impute their sins to you, as to Eli in the like case, for not using your power to restrain them. It is not indeed in the power of persons in authority, to make all those religious who are under their jurisdiction ; but it would put them in a likely way of being so, to keep them from such things as would hinder the religion of that day, and cause them attend the means of instruction, and also to tell them in pri- vate of the rest and happiness of the world to come, purchased by Christ, which the right keeping of the Sabbath leads unto. This ought to be the great care of parents with respect to their children in younger years. It is one of the first things that children are capable of, namely, to distinguish this day from others : and then they should be taught to lay aside their other days' diversions, even before they are capable of godly exer- cises ; and thus they are gradually to be inured to Sabbath- keeping, as the beginning of wisdom. This method took God to introduce religion into the world ; it was his first appoint- ment and institution to rest on the seventh day, and to sanc- tify it. Gen. ii. 3. as if he designed this to be the foundation and beginning of all religion. Let all heads of families foUou' this great example. Likewise, we see God requires masters to take care that their servants, and all within their gates, keep the Sabbath : and indeed it is highly their interest and wisdom to do so ; for if you be careful that your servants do their duty to God, God will take care that your servants do their duty to you. In like manner, the civil magistrates, who are the fathers of cities and states, should use their power over all within their gates or jurisdiction, to cause them observe God's holy day. We see Nehemiah threatened bodily punishment on the men of Tyre for breaking ot the Sabbath, ISfeh. xiii. 2J. And Jere- 238 An Exhortaiion iniah, by God*s appointment, calls upon the princes to see that the Sabbath be not profaned, and that upon their highest peril, Jer. xvii. 19, 25, '^?'. ; and hence it is that our kings and par- liaments have made so many excellent laws against the profa- nation of the Sabbath. May God put it into the hearts of those who ought to be preservers and executors of laws, to put them in execution ! This would tend much to the glory of God, and the welfare of nations, cities, and families. But, lastly^ Let me exhort all in inferior stations, both young and old, to observe the fourth command, as they regard the salva- tion ol" their precious and immortal souls in the eternal world, and the peace of their consciences when they come to lie on a death-bed, ivhich they should be looking out for every day, liCt me address both young and old upon thi^ head. I. As for you that are young, I entreat you to " remember the Sabbath-day, to keep it holy." Improve this day with all care and earnestness ; for it is the day wherein poor sinners usually begin their acquaintance with God, and conversion to him : And the proper season for this work is the time of youth ; for now the heart is most tender and pliable, and sooner melted for sin than afterwards, when you come to greater age ; for the longer you go on in sin, the heart will turn the harder, and the conscience more seared. The longer you forget God, the more estranged you will grow, and un- willing to return to him. The branches of a tree, while young, may be bowed and trained up any way; but, when they are old, tliey will not ply. Again, consider, that the sooner you begin to sanctify the Sabbath, and be serious about your souls, God will love you the better. See how he remembers the kindness of youth, Jer. ii. 2. " Thus saith the Lord, I remember thee, the kind- ness of thy youth, the love of thine espousals, when thou went- est after me in the wilderness," &c. He loves those who come in at the first sound of the gospel, far more than rebels, who stand out to the last, when they can do no more. The fewer calls and invitations you resist, the more kindly will you be accepted of God : He loved a young Abijah, a young Jo- siah, a young Timothy ; and John is called '* the disciple whom Jesus loved," John xiii. 23. because he was youngest and earliest converted. See how affectionately Paul salutes Epenetus, by the title of his " w^ell-beloved," because of his being " Christ's first-fruits in Achaia," Rom. xvi. 5. : And if Paul loved him so much, to be sure Christ loved him far more. Moreover, do not think that justice will spare you, if it find to Sanctify the Sabbath. 239 yon in shi, and out of Christ, because you are young. Pre- same not upon mercy on this account ; remember that threat- ening, Psal. Ixviii. 21, " God shall wound the head of his enemies, and the hairy scalp of him that goeth on still in his trespasses." You have no ground to think, that he will spare yoa till you be old and bald-headed ; no, he may even take you by the hairy scalp while you are in your youthful vigour and freshness, and punish you, as he hath done many others before you. O young folk. ! if you would mind your souls, and sanctify the Sabbath in the days of youth, take these few directions : 1. Look always on death as near, and within a few steps of you. Alas ! many young folk think it is as improper for them to be thinking on their graves, as to think of going to bed at noon : their sun is high, and it is a long time till night ; they look on death at forty or fifty years distance. O what folly is this ! Do yon not see graves of your length, and skulls of your size, in the church-yard ? yea, do you not see twenty die young, to one that lives to old age ? Let death and eternity be, then, the frequent subjects of your meditation on the Lord's day. 2. Think much this day upon your vileness and misery by nature ; that you are " children of wrath, heirs of hell, enemies to God, and strangers to Christ and the covenant of grace ; yea, servants to sin, and bond-slaves to the devil :'* For the prodigal never thought of turning to his father, till he saw himself in a lost and undone condition. 3. Think much on Christ's fitness, fulness, and suitableness for all your wants and maladies. In him you may find a re- medy for whatever troubles you. Is it guilt ? here is pardon. Is it great sins ? here is a Redeemer's blood that cleanseth from all sin. Are you condemned? here is sufficient righ- teousness to justify you. Is pollution and filthiness your fear ? here is a deep and open fountain that runs continually. Are you chained prisoners ? here is liberty. Are you drowned in debt? here is a Ransom and Surety. Are you diseased ? here is balm. Are you poor ? here is fine gold. Are you dead ? here is the Resurrection and the Life. Are you starving ? here is the manna and the fatted calf. Are you weak, and un- able for duty ? here is all-sufficient grace and strength. Yea, he " is able to save to the uttermost all them that come to God by him." And particularly, he says of little children, ** Suffer them to come unto me ; and him that cometh, (saith he), I will in nowise cast out." 4. Let children and young folk carefully attend ordinances 240 An Eixhortatiou this day in the church ; lie close by the pool-side, till it plesss the Angel of the covenant to come and put you in. Study to remember what you heai', and give an account thereof to your parents when you come home. 5. Early acquaint yourselves with the scriptures ; read much of them this day, and meditate on them, Psal. cxix. 9, " Where- withal shall a young man cleanse his way ? by taking heed thereunto, according to thy word." How came Timothy to be so well acquaint with Christ and his way, but because *' from a child he knew the scriptures?" 2 Tim. iii. 15. 6. Se much this day in prayer ; for the prayers of young folk are very pleasant music in God's ears. It would be both very pleasant and profitable, if children of the same family would take some time this day to meet, and read, and pray together ; for so the examples, and hearing of one another, would be mutually helpful, and stir them op to a concern about their duty: It is the fault of parents that do not put them on to this practice. If children did thus begin early to the ser- vice of God, it would become habitual and delightful to them afterwards. But, alas ! instead of this, many parents let their children ran and play through the streets, and in the churcli and church-yard, on the Sabbath, without restraint. But let such parents remember, that though children die in their ini- quities, yet their blood God wdll require at their hand one day. IT. I shall close with a word to aged people; You that are old men and women, give ear to what I am to say. Con- sider how many Sabbaths you have mis-spent, and mourn for it. In threescore years' time you have above three thousand Sabbaths to reckon for, and if God " lay judgment to the line, and righteousness to the plummet," you will not be able to answer for one of them. O humble yourselves deeply before God, and employ Christ to clear your counts for you ! Put on resolutions in his strength, to improve time better for the fu- ture, and particularly the Sabbaths which God may yet allow you, for securing an interest in Christ, and making provision for long-lasting eternity. Have you not great need for it ? Alas ! there are many old persons who have all yet to do. Their glass is near ruu, and their sun is at the setting ; and yet they have their work to begin, and their journey to set out on : though they have lived threescore years in God's world, yet they never spent three hours of all that time in sincere serving of God, or providing for endless eternity. They never communed with their hearts, thought on their ways, shed a tear for sin, or fell on their knees to cry, ** Lord, what shall 1 do to be saved ?" What hope shall I have in a dying hour ^ to Sanctify the Sabhath* S4l Where will I take up my lodgiug through eternity ? — How many old persons are grossly ignorant of the first principles of religion ! yea, many children of five or six years old will far outstrip them. O I what is the reason of all this, but the ne- glect and mis-spending of the Sabbath-day, and the contempt of the means of grace and knowledge which you might have enjoyed thereupon ? Well, then, what resolve you to do for the time to come ? Have you not forgotten God and Christ, and neglected your souls and heaven long enough ? or, will you do it to your dying hour ? Are you content to go to the grave without Christ, and without hope ? O what a sad sight is it, to see grey hairs and gracelessness meeting together ! to see men put to look through their spectacles, but never minding to look to their Saviour ! to see men leaning on their staves, but never thinking of relying on Christ for salvation ! to see age forcing them to bow and bend their bodies to tlie earth, but yet never bowing a knee in secret, to beg repentance ! O what a shame is it to live fifty or sixty years in the world, without a fervent prayer, or penitent tear for sin ! to live with- out God, without Christ, and without faith ! O what will you answer for the fearful abuse of God's long-suffering patience ? Old sinner, better thou hadst died when a child, or when first born, than to have lived so long, and go to hell at last. If thou diest old in age, and old in sin, what a hot and fiery hell mayst thou look for at last I O how many Sabbaths and ser- mons, how many calls, counsels, and exhortations, have you to answer for ! Remember, you will be called to an account for every year, month, day, and hour you have lived : and what account can you give of fifty years spent in sin, sixty years lived in a Christless and prayerless state, or three thousand Sabbaths trifled away ? Will you be persuaded then to flee to Christ, as thy Surety and Cautioner, to clear thy counts, and pay thy debts, before the door be shut, and improve the time and Sabbaths which remain, for God's glory and your precious soul's advantage ? And to him, who can efiectually persuado and enable you so to do, be praise for ever ! Amen, Vol. IV. No. 29. H h APPENDIX. MEDITATIONS FOR THE SABBATH-DAY. (Not published in the former Editions of Willison's Works.) MEDITATION I. On the Burial of Christy from John xlx. 40, &c. f\^ our Friday, Christ was crucified and laid in the grave ^ ^^ on our Saturday, which was the Jewish Sabbath, Christ lay dead and buried all that day in the grave ; on the Sunday, or first day of the week, Christ rose from the grave. Observe, 1. How low Christ did humble himself for us ; he was content not only to become a man, but a poor man of sor- rows for us, yea, a deserted man, a condemned man, a dead laaan, and lie as a dead corpse in the earth for us. This is the lowest step he could descend: Psal. xxii, 15. " Thou hast brought me unto the dust of death." 2. Observe bow he humbled himself in his burial : 1. He was not buried by friends, but strangers. 2. Not with he- ralds, escutcheons, hearse, and other solemnities, as became the Prince of the kings of the earth, but in a very private, hasty manner. 3. Not in the sepulchre of the kings, and of his father David ; not in the buryiug-place of his ancestors, but in the sepu'chre of a stranger. Eehold, how poor was the heir of all things ! While he lived, he had not a hou.se ol his own where to lay his head ; and when he was dead, he had not where to lay his body. O deep humiliation I was he who lay in the Father's bosom from all eternity, now laid in the bosom of the earth ? O wondf^r at it, that he was willing to stoop so low, to ransom our souls that were sunk as low as hell hy sin \ Meditations for the Sabbath. 243 O \ men and angels can never enough admire this love of Jesus, that he who wore the keys of hell and death at his girdle, should be content to be locked up in the prison of the grave, and to be arrested there this whole day for our debt, by divine justice I 3. Observe how long Christ, the Lord of life, continued death's prisoner, the grave's captive ; how long death had power and dominion over him, even to the third day. O how did devils triumph this day ! We have not only bruised his heel, but his heart also, and behold he lieth in dust. How did wicked men rejoice ! how did death domineer over him ! ' Men have brought him into my territories, and there J hold him bound with my fetters.' Now would his enemies say. Is this the light of the world, that lies so low in the land of darkness? Is this the teacher of the way to heaven, that cannot now move his tongue, or speak a word ? Is this he that raised others from the dead, that lies himself among the dead? Well, but the triumph of these wicked men was but short ; Christ rose, and put tliem all to silence. 4. Observe Christ's love, that was content to let devils in- sult and triumph over him for a while, that they might not triumph over you, O believer I for ever. He was humbled to lie in the grave for a while, that you might not lodge in hell for ever. 5. Observe, Christ lay buried this day, that he might bury all the elect's sins for ever out of God's sight, that they might never rise against them in judgement. What comfort is this, O believer ! thy sins are buried, and shall never appear against thee to thy condemnation. 6. Observe, Christ lay buried this day, that he might bury the Jewish seventh-day Sabbath, with all the rest of their Le- vitical types and ceremonies. Christ has takerj oiF that yoke from our necks, glory to his name. 7. Observe how Christ lay buried this day, that he might sweeten the grave, warm and perfume that cold unpleasant bed for believers to lie in. The grave was once a part of the curse denounced against fallen mankind, and it is so still to sin- ners out of Christ, Gen. ii. '' Dust thou art, and to dust thoa shalt return." The grave had the nature and use of a prison, to keep the bodies of sinners against the great assizes, and then to deliver them up to the hands of a great and terrible Judge : But Christ, by lying in it all this day, has turned it from a prison to a bed of rest, Isa. Ivii. 2. '* He shall enter into peace; they shall rest in their beds, each one walking in Jiis uprightness," Why ? as Christ there did rest in hope, H h 2 244? Meditations for the Sahbath, so shall believers be partakers of his hope. See Psal. xvi. 10, " My flesh shall rest in hope." So Proverbs xiv. 32. " The righteous hath hope in his death." JExhtjrtation, As ye would partake of the virtue of Christ's Jying in the grave, see that ye get union with Christ now by a true faith ; death nor the grave will not loose this union, it is indissolvable, O believer ! the grave shall be a sweet privi- leged place to you ; sin nor guilt shall not lie down there with you. Sin is a bad bed-fellow, but a worse grave-fellow. That is a terrible word, Job xx. 11. "His bones are full of the sins of his youth, which shall lie down with him in the dust." It shall not be so with you. j\o, Christ has freed you of guilt, and has made your bed to sleep in ; it is like a soft bed in a quiet room, where the weary shall be at rest. Christ himself keeps the keys of the room, and watches by you while you lie sleepuig there, and will be ready to open the door to let you out again. " 1 have the keys of death," Kev. i. 18. None can take them out of his hand. MEDITATION II. 071 the Resurrection of Jesus Christy from 1 Thess. i, 10, " Whom God hath raised from the dead." The resurrection of Christ from the dead is a fundamental article of our religion, and serves to support all the rest : For, 1. If Christ rose from the dead, then he was a person sent from God, to do that work in the world which he gave out ; because the majesty of Heaven would never have given an im- postor such glorious credentials as a resurrection from the aead ; a work which nothing but omnipotency could accom- plish. 2. If Christ rose from the dead, all the promises of the gos- pel, relating to the enjoyments and blessings of a future life, will certainly be fulfilled to them ; and whatever Christ has said, may be depended on, and trusted to, as certainly to come to pass. 3. It is true indeed, the Christian religion is so framed, as in all respects to be admirably serviceable to the ends and pur- poses of a temporal felicity ; for the devout and awful regard to God, and a future life, and those principles of generous love and charity, which it tends to inspire mankind with, contri- bute highly to the good order and peace of the world. If pride Meditations for the Sabbatlu 2^5 and envy, if covetousness and ambition, if malice and revenge, falsehood and deceit ; if such passions as these are the true causes of all those calamities and misfortunes which men groan under, then the gospel, which strikes so directly at all these, even in men's tempers and hearts, as well as in their outward conversation, doth lay the surest foundations possible for a quiet and comfortable life in the present world. Yea, the gospel of Christ strengthens the obligations of the law 6f nature ; it furnishes men with far nobler motives to per- form all the duties of that law, and threatens severer punisht- ments for the breach of it ; and thus it highly conduceth to the welfare of society and government. 4. The true foundation and origin of atheism or deism is a man's coming under a stated resolution to endure no curb or restraint in the prosecution of his design of being happy in this world, by the enjoyment of its pleasures ; and therefore the Scripture, or the gospel, which pretend to abridge men of this liberty, and would oblige them to a strictly abstemious and self-denying life, and a ready submission to all sufferings which the power and malice of the world may at any time in- flict for the profession of it, must of course be rejected as any divine revelation, and made the mere invention of a set of craf- ty designing men, who were fond to be the heads of a new religion, and of bringing the world to submit to their impo- sitions. 5. As for the religion of Mahomet, he was a man of a vi- cious profligate life ; and he framed it to serve a carnal worldly interest ; it was planted in the world by force and violence, and never offered any other aiguments to persuade men of the truth of it, but the sword, and heavy taxes and exactions. But with respect to the Christian religion, nothing of this kind can be pretended. 6. The law of nature is a divine impression on the reason-f able nature of man, by which he is informed what is good and evil, and directed how to behave himself, as a rational crea- ture ought to do. Now, the gospel adopts and enforces this law with the strongest arguments and considerations. 7. Many who are baptized in the name of Jesus Christ, do treat him in such a manner, as Mahometans, who are his professed enemies, would abhor to do. The Mahometans do honour him with the venerable titles of i/ie ITord and Power of God. And though they will not allow him to be so great a prophet as Mahomet, yet their prophet has taught them so mucli respect, and so high an esteei?i for ours, that, shguld they S16 Meditations for the Sabbath, be witnesses to tlie affronts some offer him here, the/ would be ready to revenge them upon them. 8. Some matters of tact may be so convincingly made ont by the testimony of others, as to bring men to &, perfect as- surance of the trnih of then], so as there can be no room left to suspect any fraud or deceit therein. For, if we must not thus believe the tCbtimony of others, there could be no admi- nistration of justice in the world ; for legislators and gover- nors cannot be in every place to observe what is done by every person, but must depend on the testimony of others in dispens- ing rewards and punioliments to good and bad, according to theiT several merits. Again, all our civil interests and privi- leges depend on this kind of testimony ; for how can we justify our claim to houses, knds, goods, or effects, which we come to possess by virtue of birth or parentage, will or testament, disposition or sale, but by the testimony of others ? Again, the refusal of this testimony would cut off all kind of history, geography, or chronology, as useless, or as mere fable and ro- mance. We should not believe there was ever any such thing as the Roman empire, or Roman emperors ; we should not be- lieve there is any kingdom or city in the world, but such as we have seen with our eyes. 9. All sects and parties of men since Christ's days have granted that there was such a person as Jesus Christ, who was born at Bethlehem in Judea, in the reign of Augustus Cae- sar, and crucified at Jerusalem in the reign of Tiberius, Pon- tius Pilate being then the Roman governor in Judea. The Mahometans acknowledge all this frankly except the last part ; out of an excess of respect to Jesus Christ, they will by- no means allow of his infamous crucifixion and death, but af- firm, " that he was taken up into heaven, and some image of him only left upon the cross in his room, by which the Jews, as well as his own followers, who pretended to be witnesses of the fact, were imposed on, and made to believe that he suf- fered, when in reality he did not." Rut this is a groundless fiction, contrary to all sense and reason, like many others in their Alcoran. Rut however, they all own that there was such an excellent person, who lived such a life, taught such doc- trine, and wrought such miracles, as Christians give out. 10. The .Jews freely own there was such a person who died such a death at Jerusalem : And hence they bestow the re- proachful name on him, of Taliii^ or a person that was hang- ed, and call the Christians the servants of Talui. Though they disown him to be the Messiah, yet they never refuse there being such a Person. Their learned countryman Josephus, Meditations for the Sabbath. 247 (ho Christian), his testimony concerning him is well known to all the learned world, Antiq. Jud, lib, xviii. cap, 4. p, 261. Edit. Genev. 1635 ; where he plainly testifies of the life, mira- cles, crucifixion, and resurrection of Jesus Christ, and of the fulfilling of the prophecies in him, and of the wojiderful con- version both of Jews and Gentiles to the faith of his gospel. Some indeed question the genuineness of this passage of Jose- phus, but without just ground ; for we find this testimony taken notice of as his by very ancient writers, as Eusebius in Hist. Eccles. lib. 1. cap, ii. pag. 30. Edit. Paris, 1659. in vita Tiheriij also by yicephorus Cali^tus, by Sozomeiiy by Jerom., by Isodorus Pelusiola, &c. Object, This passage is not taken notice of by the ancient defenders of Christianity, as Justin Martyr, Origen, Tcrtul- lian, &c. A?is, The reason of this might be, the copies of Josephus they chanced to make use of might want this testi- mony, which, in all likelihood, was razed out of as many co- pies as the malicious Jews could come at : For this testimony of such a famous man as Josephus, one of their own country and religion, against the Jews, for treating such an excellent person so barbarously, could not but expose them as an exe- crable generation through all the worid. So that it is not to be doubted but they would use all possible artifices to take out this testimony of Josephus, wherever they had the manage- ment of the copies, either by themselves, or others their emis- saries for that purpose. But it was not possible for them to compass the razing it out of all the copies dispersed up and down the world. Besides, this famous testimony hath the manifest stamp of Josephus's style and diction. Again, we have certain evidence of other testimonies being razed out of Josephus : For Eusebius (we find) quotes Josephus as re- cording how just and righteous a man James was, called the brother of Christ, and saying, that the sober and more con- siderate men among the Jews believed the destruction of Je- rusalem to be a punishment inflicted on them for murdering of him. Likewise we have Origen, and Jerom, and Suidas, quoting Josephus for the same passage. And yet in our days there is no such passage to be foimd in Josephus. Now, would so many authors have agreed in appealing to Josephus for such a passage, if they had not really found it in him ? Would it not have exposed their cause to the contempt of all the world, to have asserted a thing which every body could have refuted as false ? 11 . Ancient Pagan writers have owned the same thing con- cerning Christ, as Suetonius, Tacitus, Pliny, &c. Yea, Lu- 248 Meditatiom for the Sabbath , cian expressly owns the crucifixion of Christ, though he jeers both him, and the Christians his worshippers, on that account ; So doth Julian the apostate ; he owns the truth of facts con- cerning Christ, though he endeavours what he can to lessen the reputation of his life and miracles, and alleges, that all he did was no great matter, but only to open the eyes of the blind, restore limbs to the lame, and deliver persons possessed from the power and enchantment of devils, which he seemed to make little account of. It is true, he doth not notice his raising the dead, but passes that by in silence, being what he could not pretend to answer. The Jews also owned the mira- cles; but alleged that he did all his wonderful works by vir- tue of the sacred tetragrammation. Also Celsus, that enemy of Christianity, confesses the truth of Christ's nativity, his journey into Egypt, his passing from place to place with his disciples, the fact of his miracles, his being betrayed, and, lastly, his death and passion. 1 grant they make all these concessions in order to their scoff and ridicule : However, it shews the things were so evident, they could not be denied ; but Origen sufficiently chastises and exposes him for railing. 12. It is certain, that the writings of Matthew, Mark, liuke, and John, concerning the life and actions of Christ and his apostles, were their genuine compositions, and not the writ- ings of any other. To confirm this, consider that there is no reason to doubt, that the first teachers of the Christian faith would use the most effectual means for propagating a doctrine they so zealously espoused themselves, and they would not on that score neglect so direct and necessary a method for obtain- ing their end, as that of committing their doctrines to writing. This is what may be rationally expected from the policy and care of the first founders of any sect, as being a step so neces- sary in order to the preservation and progress thereof. All the sects who have made any figure in the world, have taken this course, and so have the founders of Christianity too* While the aiitographa, or original manuscripts of these penmen, were preserved in the church, there was no access to impose doctrines or facts on the world in their names, contrary to what they had written. And Tertullian, who flourished at the latter end of the second century, or the very beginning of the third, intimates, that these venerable writings were pre- served till his time. — Again, no particular sect of Christians could ever get the writings of the New Testament so forged or adulterated, but all the other sects of Christians would have proclaimed the imposture to the world. The enmity and quar- rels among different parties were a strong guard on these sacred Meditations for the Sabbath, 249 books, that no designing party could ever foist into these books their own notions, seeing the copies were dispersed among all the sects. MEDITATION III. Of the Certainty of ChrisVs Resurrection, WE have many undeniable evidences of it : 1 . The testi- mony of many eye-witnesses ; for, besides the apostles, who were witnesses of it in an eminent manner, there were many others : For Paul tells us, that in his time there were still remaining the greater part of more than 500, who did all ^t one time see Jesus after his rising again. Now, an impos« ture may be concealed for a while in a few hands, but it is next to impossible that it should lie long undiscovered in the hands of a great many. It shocks a man to think, that so many persons should agree in all the punctilios of a notorious lie, and that they should agree to stand by it in so peremptory a manner as these persons did, and never clash together in any instance whatsoever. It is commonly observed, that plots never thrive so well as when there are few let into the secret ; and large cabals of knaves and liars seldom fail to tell lies of one another. 2. These witnesses had personal knowledge of what they testified : yea, they not only declared that they saw Christ, but many of them, that they saw him frequently and familiarly, and that for a considerable period of time. They conversed with him for forty days ; they ate and drank with him ; they saw him do several wondrous works ; they received orders and instructions from him about the government of his church ; he bid them " Go, teach and baptize all nations ;" he promised them his peace and blessing in so doing, to the end of the world J he commanded them to tarry in Jerusalem, till they were endued with power from on high : and a great many other things are recorded that he said to them ; and after all, they saw him taken up from them, and ascend into heaven, angels standing by. Now, it never could be a dream or imagination in so many men, for so many weeks, to fancy all these things alike, without the least variation. 3. Consider the manner of the testimony, and how they de- livered it. They invoked God's tremendous name, and begged his assistance and blessing. They appealed to him, as the om- Vol. IV. No. 29, 1 i 250 Meditations for the Sabbat hi niscient Judge of the world, concerning the sincerity and in- tegrity of their hearts. They declared they did not this of themselves, but by God's order and appointment ; and that he gave them power of working signs and wonders for the con- firmation of all they said, and accordingly wrought them before all men. 4. They did not testify of a matter that was transacted at a distance from the place where they gave their testimony, nor a long time after the thing was done. No, there is no ground of objection on any of these accounts : for those men appeared upon the very spot that was the scene of the action, at Jeru- salem, where Christ was crucified, and where they affirmed he also rose. They neither sent people a great way to inquire, nor did they defer the publication of it till Jesus Christ was forgotten, and the story of his resurrection worn out of mind : No, instead of that, they did it while it was fresh in the minds and mouths of all men, and while those persons who could have confuted them were alive, and ready to be produced, if they had any thing to have advanced against it. 5. They did not make a secret of this matter, but declared it in the most public and open manner that possibly could be. It was not a story whispered among those of their own party, but proclaimed in the ears of all people, and at a time when Jerusalem was crowded with foreigners of all nations, and where waS no want of persons able and curious enough to in- quire into the truth of all the strange reports they made. They went into the temple and into the synagogues, and preached the resurrection of Christ ; yea, in the most august councils of the Jews, they testified it to the rulers and high- priests who had condemned Christ. Peter^s bold speech is most remarkable. Acts iv. 8. — 12. And we see how con- founded the whole council was with their testimony ; and not one of them had the confidence to tell them that they were publishing a notorious lie, 6. These persons were men of such probity and virtue, that none of their adversaries could ever call in question, or shew to the world that they were ill men. 7. They were persons not bred up in courts, nor instructed in the arts and intrigues of the world, able to persuade people by elegant discourses, &c. No, they were generally mean, though plain and honest men, and their discourses plain and homely : And though Paul was a man of polite learning, yet he would make no use of human learning in the propagation of Christianity. S. They could not possibly have any secular view, by Meditations for the Sabbath. 251 preaching such a doctrine to the world : Nay, in preaching it, they acted against all the rules of worldly interest and policy, and could have no prospect from the world, but what was frightful and discouraging ; their doctrine being to the Jews a stumbling-block, and to the Greeks foolishness. They could not propose to themselves either to gain reputation and esteem, or to advance their fortunes in the world ; nay, suffer- ing the greatest hardships was all they had in view. 9. Consider how severe the laws were which they publish- ed against lying, forgery, and a false testimony : And if they themselves were guilty of it, they were condemned to everlast- ing punishments for doing what they did, by the very doc- trine which they preached. Yet in this doctrine they persist- ed to the last, and if it were a lie, they went out of the world with a horrible lie in their mouths, which is horrid to think ; for so they could have no hope of finding mercy and forgiveness at God's hands ; and thus you would make them the most depraved wretches in the world. 10. Now, had they been men who had no religious awe or sense of God themselves, how is it credible that they would have been so very zealous and industrious to impress it upon the minds of others, and to press them to love and fear him, as the scope of all their writings and sermons do shew ? How oft do they tell us of a judgement-day, and of God's being the searcher of the thoughts and counsels of the heart ! 11. It is plain to a demonstration, that these persons hearti- ly believed the doctrines they preached to the world : other- wise, how would they have exposed themselves to such dan- gers and sufferings upon that score ? 12. The Jews who lived at that time were infallibly con- vinced of the resurrection of Jesus Christ : Which appears from this, that the writers of the gospel-history did in express terras publish to the world, that the Jews bribed the soldiers to report that the body of Jesus Christ was stolen out of the grave by his disciples. Now this was a home-charge on the Jews, and shows them to be the most degenerate wretches, that they would stick at nothing to carry on their designs, even the most abominable piece of forgery and bribery, ^ay, their priests and rulers would be guilty of this villany, to tam- per with soldiers in this manner. Well, if these chief priests and fathers of Israel had been unjustly calumniated in this manner, it might have been expected that they would have exerted themselves in some extraordinary manner to clear themselves of this aspersion, and that the whole nation would have been in a tumult about it : For they would see that 252 Meditations for the Sdbhath, their religion, as well as their credit, was at the stake ; that this account of their proceedings was like to be published through the world, and transmitted to the latest posterity. Now, surely one would think the Christians would have been solemnly- called to account for this provoking piece of history, and chal- lenged to make it good, and that with the greatest zeal and concern. Well, but there is nothing like this ; the Jews con- tent themselves with private whispers, to set the story about which the bribed soldiers had reported, and make no resent- ment of the charge. From all which we may warrantably conclude, that they were conscious to themselves of the truth of the charge, and knew that they had bribed the soldiers to make the report ; and consequently that they knew Christ was risen, otherwise they had not bribed the soldiers. 13. Although the disciples of Christ had been so wicked as to have contrived the stealing away the body of Jesns, it was impossible for them to have accomplished it. The Jews were extraordinarily intent and watchful aboutxthis event ; for they came to Pilate, and told him, that Jesus had foretold, while alive, that he would rise again the third day ; and it was pro- per that a guard should be set upon the sepulchre till that day was over, lest his disciples should come and steal him away, and say that he was risen, and so the latter error would be worse than the first. They were sufficiently aware of the consequences of this event, that it would overturn their reli- gion and establish Christianity, and therefore they take all necessary precautions ; and this was ordered by God's wise providence for ascertaining the truth of the event. 14. The coined story of carrying off the body of Jesus while i]\e guard slept, is so very gross, that it will scarce bear a tell- ing. For if the disciples did this while the soldiers slept, how could the trick be known ? Did the disciples tell it themselves, or were the guard conscious of what passed in their sleep ? Were not their senses locked up during their sleep ? 15. If the disciples had been concerned in so vile a piece of imposture, with what courage or confidence could they have entered on their ministry, and preached salvation in Christ's Jiame ? Could they have ever hoped for any countenance from heaven, or for assistance from the Spirit to work miracles, while they were propagating a notorious cheat ? They might have expected that both heaven and earth would be engaged against them in every step of their undertaking, and so would have dropped their design of propagating the Christian faith,. But being perfectly assured of the truth of Christ's resurrec- tion, and of all they preached, they undertook and went through Meditations for the Sabhath 253 their work with that indefatignble zeal ahd industry, with that life and spirit, far transcending all that ever was known in hu- man nature before, that no storms nor difficulties, dangers nor deaths, could in the least shake them ; yea, were animated the more by the greatest of trials and persecutions. For confirming the truth of the witnesses' testimony con- cerning our Lord's resurrection, consider the horrid and into- lerable absurdities that would follow on questioning or denying the truth of it. (1.) A Deist, who denies it, must believe that a despicable company of wilful impostors and deceivers, men ol a hated na- tion and religion, without power or force^ without learning or experience, without wit or policy, should be able to run down all wit, learning, power, and policy of the world -, and by preaching a most despised, incredible, and seemingly ridiculous doctrine, directly contrary to all the worldly interests and hu-. mours of men, and to their religions and customs, yea, and to their reason and philosophy too, should propagate the belief of it far and wide through the earth, so that there was scarce a nation in the whole compass of the globe, but what, in whole or in part, received this fiction, as the most sacred truth of God, and accordingly laid the whole stress of their salvation upon it ! Or if Deists will suppose that the apostles and their companions were a company of brain-sick enthusiasts, or oi lunatics and madmen ; then they must own, that such pitiful weak persons did argue with so much art and force, as to over= power all the learning and wisdom of the world : That all the sages, philosophers, and statesmen, who embraced Christianity in great numbers, as well as the poor and illiterate, were con= viuced and persuaded by mere enthusiasm ; that they mistook downright raving for the strongest reason, and a chain of in- coherent falsities for bright and evident demonstrations of truth ! (2.) The Deists must believe that twelve poor fishermeit were not only able to compass that vast design of making the world stoop to the laws they imposed, but also that they laid their plots so deep, that the effects of it should be permanent and lasting, and no succeeding age or generation ever be able to fathom it, and shew where the cheat lay. Strange ! that a company of illiterate men outdid the profoundest wisdom and sagacity of mankind, and concerted matters so artfully, that none of all the penetrating wits of the world should, for so many centuries, after the strictest examinatigri, find it possible to discover the least failure or flaw in the contrivance ! (3.) They must believe that these persoas absolutely divest- ^54 MeMatiom for the Sabbath. ed themselves of all regard to their own preservation or hap- piness ; that they despised all the comforts and enjoyments of life, and ventured upon poverty and misery, upon torments, upon death, yea, upon damnation itself in the next world, and all for nothing but the propagating of a cheat, which is most absurd to suppose. (4.) They must believe that these very persons, who but a few hours before had so little spirit and courage left them, that they forsook their Master in his extremity, and durst not own themselves his disciples, nor shew themselves openly for fear of the Jews, should all of a sudden grow so resolute as to ven- ture on that bold and hazardous undertaking of forcing the se- pulchre, and carrying off his body ; and that they effectuated the design without being challenged by one of the guard. (5.) They must believe that these timorous men would, in an enterprise that required so much expedition and dispatch, •spend so much of their time in divesting a dead body of its burial- clothes, and wrap them up by themselves, and not rather chuse to carry off all together in haste, lest the next minute the guard might awake, and come upon them. (6.) They must believe that a set of the greatest cheats that ever the world saw, did, notwithstanding, furnish mankind with the most exact system of morality that ever was, and lay the best foundations and scheme for the peace and happiness of the world that could be laid ! that the vilest hypocrites would spend all their time, and lives too, in indefatigable la- bours to make other men upright and sincere, and denounce damnation against lying, dissimulation, &c. ! that the system they compiled of religion was a standing comment of their own shame ; and that all their sermons and their writings were but so many satires and lampoons upon themselves I Object. Christ's resurrection is attested only by his own friends and disciples : Why did he not converse as publicly with men as he did before ? Why did he not appear to the chief priests and elders of the Jews, to have convinced them of the truth of this fact ? A/is. 1. We are not to prescribe rules to the Divine Ma- jesty ; all his works are done in infinite wisdom, and he is not obliged to account to us for his actings j he himself knows best what makes most for his own glory and the happiness -of his creatures. 2. It was not to a few that Christ appeared, but to the twelve apostles, to the seventy disciples ; yea, to five hundred brethren at once, to whom he gave the most convincing proofs of his resurrection. Meditations for the Sabbath 25S 3. It was a sufficient demonstration to the Jews of Christ's resurrection, Pilate's securing the sepulchre with a guard of soldiers, and Christ's body not being found therein. The^r might have been assured that a handful of timorous men would never adventure on stealing it : and they had a sufficient con- firmation from the soldiers, who came into the city, and shew« ed to the chief priests all the things that were done, viz. the earthquake, angels descent, &c. Mat. xxviii. 11. 4. Christ had given sufficient proof of his divine mission to the Jews before, by the miracles he wrought, which they blas- phemously opposed, and maliciously persecuted him to death as a traitor ; and therefore, because of their malice and obsti- nacy, they were unworthy of such a privilege as his convers- ing with them. 5. Though he had appeared to them, these malicious men would not have acknowledged him to be the person that was crucified, but would have alleged he was an impostor, set up by the Christians to personate the true Jesus, and been more enraged against his followers than ever. 6. Though Christ had risen and appeared in such a man- ner, yet Deists would have quarreled the testimony of witness- es the same way they do now, saying, '' How should we believe the report of others, and credit what we see not with our own eyes !" &c. Christ's miracles were as publicly transacted as could have been desired ; all men, and the greatest enemies, were allowed to witness the same ; yet Deists now treat them as mere forgeries, and so would they have done Christ's ap- pearing even to the whole Jewish Sanhedrim. Improvement, l.From the resurrection of Christ, we may infer, that death is fairly overcome, and swallowed up in vic- tory. Christ went into the very den of this dragon, and foil* ed it. Now, though it retains its dart, yet it hath left its sting in Christ's side, so that the believer may triumph, as ICor. XV. 55, 56, 57. ** O death ! where is thy sting ? Ograve! where is thy victory ? The sting of death is sin ; and the strength of sin is the law. But th mks be to God, who giveth us the victory through our Lo-d Jesus Christ." The true believer need not have any slavish, fear of death ; though it frighten, yet it cannot hurt him. 2. Let believers dispose and employ their bodies as those who know what is prepared for them at the resurrection. 3. Let us all secure to our- selves an interest in Christ and his blessed resurrection. It is this hope that supports under all the troubles of this Iife» 856 Meditations for the Sabbath^ MEDITATION IV. FromEph. vi. 16. JRedeem the time\ 1. TIME is one of the most precious blessings that maa enjoys in this world, a jewel of inestimable worth : It is a gol- den stream continually running by qs, yea, carrying us alongst with it : it is a stream running from one ocean to another, from an eternity behind us, to an eternity before us. 2. That which makes time so precious mainly, is, that the salvation of our precious and immortal souls, through all eter- nity, depends thereupon. Upon the improvement of this short moment of time, depends a long- lasting and never-ending eter^ nity. 3. The expence which God the author qf time is at, to cre- ate and beget it for us, shews the preciousness of it. Why ? God, by his almighty power, doth continually wheel about these great luminaries of sun, moon, and stars, in their annual and diurnal revolutions, to beget and furnish time to us ; and these do never halt nor stop, nor come short of their appointed times of rising and setting, and all for the service of man, that he may have time for the service of his Maker, and the sav- iog of his soul. 4. The haste that time doth make, and the consideration of its shortness, that it will quickly be gone, and that a minute of it can never be recalled, shews forth its preciousness. 5. Also the important business we have for every moment of our time ; alt^iough each of us had a thousand years to live, the service of God, and saving of our souls, is such a vast work, as would require every minute of it, 6. We are ready to pass into another world, an eternal state, where every minute of our time must be accounted for, and then it must fare with us eternally, as we have spent and im- proven this short time here. 7. For as precious as time is, it is undervalued and lavish- ed away more than any thing is. It is seldom taken notice of, until it is quite past away from us ; we never consider its worth and usefulness, till it is just ending. Hence Solomori saith, Eccles. ix. 12. " Man knoweth not his time." 8. It is most just, that he who hath the ordering and dis- posing of all things else concerning us, should be also the su- preme Lord and disposer of our time, and therefore hath right ^o determme what time is to be allotted for our work, and Meditations for the Sabbath 25? what for his : And most just it is, that he, from whom we have all our time, should have his choice of it. 9. Of all time Sabbath-time is the most precious and valu- able ; it being the time God has allotted and set apart for him- self, and upon the improvement whereof the glory of God and salvation of our souls depend in a most peculiar manner, it being the day of special access to God, and of free com- merce and correspondence between heaven and earth. It is heaven's weekly market-day, or God's deal-day to the poor and needy ; the day of access to God's presence-chamber. Time by some is compared to a gold ring, and the Sabbath to the sparkling diamond, which gives it its lustre, and heightens its value. Wherefore, if we be wise, we will shew a peculiar esteem for the Sabbath above all the days of the week ; we will reckon every moment of Sabbath-time most precious, and desire that none of it may be mis-spent. What Christ said to his disciples concerning the loaves and the fishes, the like he seems to speak to us concerning his holy day, '' Gather up the fragments," gather up all the parcels, the spare hours and minutes of it ; account them as precious as the goldsmith doth the smallest filings of his gold, and let nothing of Sabbath-time be lost. Exhortation* Above all time, redeem carefully Sabbath- time, and improve it diligently. Consider what a blessing the Sabbath is to you, if rightly improven : 1. An inn for refresh- ing the weary traveller, that hath been toiled and tossed with storms through the week. 2. It is Christ's weekly market- day, wherein Christ sets forth the richest wares and commo- dities for us to buy <* without money and without price," Rev. iii. 18. 3. It is the King of heaven's public deal-day, wherein he deals his bread to the hungry, and gives alms to the poor and needy. 4. It is the day of conversion, of iubringing and gathering the elect. Multitudes have been brought in ta Christ this day. 5. It is a day of access to God, and corres- pondence with heaven ; a day when Christ is to be seen and conversed with. You may not only have correspondence with Christ at a distance, but immediate access. You may be taken into the palace, the presence-chamber, and see the King in his beauty, hear his voice, get the kisses of his mouth, the embraces of his arms ; and should not this time be redeemed ? 6. It is the day of heaven's festival, wherein Christ useth to feast his saints with the fatness of his house, 7» It is a day of reaping and gathering, and for laying up in store for the time to come. 8. A day for ascending the Mount of Trans- YoL. IV. No, 29. K k 258 Meditations for the SabballL figuration, to see Christ transfigured, a day of ascending to Mount Pisgali, to see the land that is afar oft". 2. Redeem Sabbath-time, for it is flying fast away ; you may have but a few more Sabbaths to enjoy. The Sabbatli is fast approacliing that will be your last Sabbath, after which you shall see no more in this world. 3. Redeem Sabbath-time, for much depends on it, the glory of God, and salvation of your immortal souls through eternity. So important is the business that depends on the improvement of your Sabbath-time, that it would call for the improvement of every moment : Yea, though each of you had ten thousand Sabbaths to spend, the service of God, and saving of your souls, is such a vast work, as would require every minute of them. 4. Redeem Sabbath-time, for w^e cannot recall one Sab- bath that is past ; no, though we had a world to give for one Sabbath, we could not recall it. Many will be put one day to wish and cry in vain, O to recover one of these lost Sab- baths, wherein I had the free rich ofter of a crucified Christ I 5. Redeem Sabbath-time, for you are just ready to pass into another world, where you must give a strict account of every Sabbath you have enjoyed, and answer for every minute of precious Sabbath-time. How will you answer for all the Sabbaths you have misimproven, for the Sabbaths of three- score years, which are above three thousand : O that will be a terrible Item in the accounts of old graceless sinners ! Directiofis in liedeeming Scihiath-time, 1. Carefully avoid whatever hinders it ; as, L Atheism, or misbelief of the truth, and of the great end and design of the Sabbath. 2. Ignorance. Many are so ignorant, that they think if they pass away the Sabbath without any gross breach of it, they do well enough. 3. Sloth and laziness. Up and be doing. 2. If you would redeem Sabbath-time, repent of former misimprovements, and humble yourselves for lost Sabbaths, and cry for mercy through Christ's atoning blood. 3. Study to recompense former mismanagements by your future diligence ; as a traveller who finds himself like to be benighted by his former laziness, mends his pace, and goes as many miles now in one hour, as formerly he did in two. 4. Spend every Sabbath now as it were your last ; and thin approaching Sabbath be as diligent on it, as if it were your last ; prepare for it in the evening j get up early next morn- Meditations for the Sabbath. 259 trig, pray, read, meditate, examine yourself, and wrestle for God's presence with you in the ordinances. 5, Hearken presently to Christ's call in the word ; believe and embrace Christ's doctrine, and his righteousness, and close with him as your only help and remedy. MEDITATION V. Upon John xx. 20. j4?id when he so said, he shewed them his hands and his feet. Then were the disciples glad^ivhen they saw the Lord, This was the first Christian Sabbath, and upon it the dis- ciples met for the work and duties of the day, prayer and godly conference. Well, did the disciples meet for this work? Christ will not let them part without his peace and blessing. He comes in the midst of them, when the doors were shut ; no doors nor bands can shut out Christ's presence from his disciples ; and what is his salutation to them ? " Peace be imto you." A most comprehensive blessing I This was the legacy he had left them a few days before, and now he makes prompt and ready payment of it to them, he will not be long owing it. Qiiest. What sort of peace is it ? Ans. Peace with God, peace of conscience, and peace with one another. This was a blessing most suitable to them, who were so full of fears and disorders. After this salutation, he gives them a most comfortable dis- covery of his pierced hands and side, to convince them of the truth of his resurrection, which they were still in doubt of, by the marks and scars of the wounds which iiad been made a few days before by the nails and spear ; he shews them, that the body they now saw alive, was the same individual body they and many others had seen dead on the cross a few days before. From this, Observe, 1. That Christ retained the scars of his wounds after his resurrection. He was not ashamed of them, but gloried in them, as conquerors glory in the marks oF their wounds after bloody battles. Moreover, Christ had use for them : (1.) They were to speak on earth, and demonstrate the truth of his resurrection to the woild, particularly to convince unbelieving Thomas. (2.) They were to speak in heaven, by the intercession that he makes for his people there, in doing whereof he shews his wounds, and therefore he ascended with Kk2 260 Meditations for the Sabbath. them, and now appears in midst of the throne as a Iamb slaiu, with Jiis wounds as it were bleeding afresh, Rev. v. 6. (3.) jVay, he retains them, that he may come back with them, for it seems they will be then visible, that enemies may look on him whom they pierced, Rev. i. 7. " Rehold he cometh with clouds : And every eye shall see him, and they also which pierced him." 2. Observe the condescension and pains of a crucified Jesus to satisfy his disciples ; he shewed them his hands. He is at pains first to open his hands, to let them see the marks of the wounds he got by the nails driven therein, Next he opens his breast, to let them see the wound he got in his side by the spear that was thrust into it. O the condescension of our JLord, to confirm the faith of his poor staggering and doubting disciples I 3, Observe the effect and impression of this sight upon the disciples, " they were glad when they saw the Lord." It revived their drooping spirits, it convinced their doubting hearts, and strengthened their faith, and faith produces joy, Rom. XV. 13. 1 Pet, i. 8. IVow Christ fulfilled what he said, John xvi. 22. "I will see you again, and your heart shall re- joice." Doctrine, A believing and appropriating view of the wounds of a crucified and risen Jesus, is a most joyful sight. Quest. What grounds of joy have we in this sight ? Ans. 1. This sight shews that Christ hath loved us, and given himself for us, who were objects of wrath. 2. Tins tells us, our debt is paid, justice is satisfied, our Surety is risen, and let out of prison. 3. We have ground of joy, that we see a shelter against all the challenges of the law and justice of God ; for Christ has wrought a law-biding and justice-satisfying righteousness. Here is our city of refuge against the avenger of blood. How glad was the man slayer at this sight I 4. Thou art sure of access and acceptance with God. W^hy ? Here is a powerful ground of intercession, the wounds and blood of the Son of God, which speaketh better things than that of Abel." The wounds are like a mouth still open for thee ; the blood like a tongue still speaking for thee. 5. The fifth ground of joy is, that the covenant is confirm- ed, whereby thou art safe from the deluge, the rainbow ap- pearing, even the scarlet-coloured wounds and blood of Christ, which is a sure token of God's covenant. Inference, Then we have reason to bless God for the ap- proach of the Sabbath 5 and more especially for the news of a Meditations for the Sabbath* 261 comniunioa Sabbath approaching, wherein we may see, in a remarkable manner, the wounds of a crucified Jesus discover- ed to us. O that is the most joyful sight the world ever saw I liet us welcome the Sabbath, and especially a communion Sab- bath, which brings us such a sight. Every Lord's day is lovely and desireable ; but a communion Sabbath is in a spe- cial manner a day of the Son of Man, a solemn and high day, a day to be remarked and remembered by all the disciples of Jesus. As the Sabbath is the most excellent of all the days of the week, so a communion Sabbath is the most desireable of all the Sabbaths of the year : For, upon such a day, a cru- cified Jesus is most evidently set forth before our eyes ; then he appears in his dyed garments, glorious and red in his ap- parel, a most lovely sight to the eye of faith. These are days in God's courts indeed, far better than a thousand elsewhere. MEDITATION VI. On the Sabbath's being a delight, from Isa. Iviii. 23. " Call the Sabbath a delight." Great stress was always laid upon the due observation of the Sabbath-day ; and it was particularly required from the Jews, when they were captives at Babylon, that by keeping this day they might distinguish themselves from the w^orship- pers of the gods, which have not made the heavens and the earth, Isa. Ivi. 1,2. We must put all honour and respect upon it, and call it a delight, not a task or burden. We must not only count it a delight, but call it so, by openly pro- fessing the complacency we take in the day, and duties of it. We must call it a delight, 1. To God, in a way of thanksgiv- ing to God for it, and earnest desire of his grace to enable us to do the work of the day, because we delight in it. 2. We must call it so to others, to invite them to come and share with us in the pleasure of it. 3. We must call it so to our- selves, that we may not entertain the least thought of wishing the Sabbath gone, that we may sell corn and wine. Quest. 1. What is imported in calling the Sabbath a de- light ? Ans. 1. A belief that God is the author and institutor of it. 2. A knowledge of the ends and designs of it, that it is in honour of God the Creator, and of Christ the Kedeemer, and for our good. 3. A thankful sense of God's goodness in instituting the Sabbath, it being a day of communion viith 26^ Meditations for the Sahhath, God. 4. A high esteem of the Sabbath, as the best day of the week. 5. A. chearful compliance with the work and duties of the Sabbath. 6. A thinking on the Sabbath, look- ing, longing, and preparing for it, before it come. 7. A con- scientious and willing performance of all the Sabbath-duties. 8. A hating and avoiding all those evils and practices that are contrary to Sabbath-sanctification. Qiiest. When may it be said that the Sabbath is our de- light ? An^» 1. It is our delight, when we esteem it a pri- vilege and favour from God to have the Sabbath ; when we say, O what a favour from God is this to us ! that when we have been wearying ourselves six days for the world, God hath appointed this day, that we may refresh ourselves from such labours, mind our souls, and seek after heaven. If we value God above the world, and the joys of heaven above the plea- sures on earth, so we will certainly value this day above all other days. 2. It is our delight, when we make it a day of visiting God, and keeping communion with him in his ordinances. The people of the world find delight in visiting their friends, and conversing and holding society with them ; but much more may we have in visiting God, and vseeinghim in the sanctuary, and holding sweet fellowship with him there. 3. When we are not satisfied this day with a bare approach to God ; but when we go to God this day as our exceeding joy, Psal. xlili. 4. and place our happiness in the serving of God, and enjoying of him ; and when we go with joy to draw water out of the wells of salvation. 4. When we draw forth our graces into holy actings and vigorous exercise ; the more we are employed this day in the actings of faith and love, and hope of heaven, it will be the more delight to us. 5. When the work and duties of the Sabbath are our ele- ment and recreation ; when we are in David's frame, Psal, cxxii. 1. " I was glad when they said unto me. Let us go up unto the house of the Lord." This is prophesied of believers under the gospel, that they flock to ordinances on the wings of delight, " as doves to their windows," Isa. Ix. 8. How great was David's delight in them, when he '* desires it as one thing, that he might dwell all his days in God's house, to behold the beauty of the Lord," Psal. xxvii. 4. ; that is, that he might always have free access to God's house, and enjoy communion with God there. Hence he counts <* a day in God's courts better than a thousand elsewhere." David had many earthly things to delight in, such as, (1.) Great vic- tories over enemies, which generals and warriors do greatly Meditations for the Sabbath* 263 delight in. (2.) He had palaces and gardens, which great men do delight in. (3.) He had instruments of music of all sorts, which great musicians (such as David the sweet singer of Israel was) do delight much in : Yea, he invented to him- self all sorts of musical instruments, Amos vi. 5. Weli, but though David knew as much of these earthly delights as most men, )'et he delighted most of all in the Sabbath, «* a day ia God's courts." C. It is a delight, when we find increase and growth of grace in and by the ordinances. We see men delight in a market-day on which they gain much of the world ; and much more will they delight in the Lord's day, who find their love to God on it more inflamed, their desires after him more en- larged, and their hope of heaven more confirmed. 7, It is a delight, when we come thereon to discover our in- terest in the Lord Jesus, and are made to see that it was he who died and rose from the dead this day for us. O how de- lightful to think. This is the day my Redeemer lived again ! Do others delight in the day of their birtli, and shall not I delight in the day on which my Lord did live again ? 8. It is a delight when we come on the Sabbath, to get as- surance, that we shall keep an everlasting Sabbath with God above : And if a transient enjoyment of God in a Sabbath here be so pleasant, how much more to have the full enjoy- ment of God on that Sabbath above to all eternity ! Qiiest. 3. Do not the special delights of the Sabbath excel all other delights ? awd wherein do they excel ? Ans, 1. They transcend them in their foundation ; they are well founded, not on mistakes and delusions, as carnal delights and pleasures are, but on the sure word of God, that is unal- terable, his well-ordered covenant. Carnal men rejoice ia fancies and delusions, but know not how matters are with them. If they knew how near hell and damnation they are ; if they knew the shortness of their pleasures, and the length of their sorrows, they would have little heart to sport or laugh ; nay, it would soon turn their laughter into mourning and lamentation. 2. Spiritual delights surpass them in reality ; the pleasures of the wicked are but seeming and outward, but believers' de- lights are real, hearty, and inward. In the midst of the laugh- ter of the wicked, their hearts are sad ; though their senses be someway tickled and affected, yet the heart is not. But with believers it is otherwise, Psal. iv. 7. " Thou hast put more gladness in my heart," &c. Spiritual delight goes t© the heart. 264 Meditatmis for the Sahhat/i, 3. They are suitable delights, seeing they are intellectual* Carnal delights, in drinking, sporting, &c, make men more like beasts than men. The beasts have pain and pleasure by their senses, but not sorrow nor delight, because these are intel- lectual. So the joy of carnal men is rather pleasure than de- light ; but the more intellectual and chaste our delights are, the more pure and suitable are they to the human nature : Yea, the more our delights arc in loving, praising, and wor- shipping God on the Sabbath, they make us more like angels than men. 4. They surpass them in innocency. Carnal delights, the more we use them, the more are we ensnared by them ; they pervert the heart, disorder the mind, and indispose for duty : But spiritual delights have no such effect ; they are so far from perverting or disordering, that they corroborate and strengthen the graces ; they compose and purify the mind ; they make sin the more odious, and fortify us the more against the baits of sin. 5. They excel them in security. Spiritual delights are- pure like crystal streams, whereas carnal delights are embit- tered with fear, stings of conscience, and sense of guilt. 6. They excel them in strength and sweetness. There is delight in thinking on our temporal interests, but much more in thinking on Christ, and our interest in him, and the well- ordered covenant : Yea, there is more delight in the hardest part of Sabbath-work, viz. in mortifying one sin or lust, than carnal men have in satisfying a thousand. 7. They are more profitable delights. There is more profit in one day, yea, one hour's communion with God, than in the worldly gains of a thousand market-days. Oh I do men toil hard in labouring six days of the week for gains of the world, and will we not labour one day for that which endureth to everlasting life ? 8. They are more satisfying than all worldly delights. Surely there is more satisfaction in the spiritual recreations of this day, than in all carnal sports and pastimes whatsoever. O what satisfaction is there in thinking on the work of re- demption, and of all that Christ did and suffered for the ac- complishment of it ! What a pleasant recreation is it to find and feel the actings of love and desire to God, and to have a sense of God's love unto the soul ; to meditate on the eternal Sabbath of rest from sin, sickness, temptation, and all evil whatsoever, and of joining in the perfect love and praises of that blessed company above to all eternity ! 9. They surpass them in this, that they end well, whereas Meditations for the Sabbath. 265 carnal delights do not. Carnal delights are like the crackling of thorns under a pot ; they make a great blaze and noise for little, but then they go out in darkness ; or, like the light of a candle, that doth shine for a little, but then goes out ia a stinking snufF. So with carnal delights, they make way for sorrow, " for the end of that mirth is heaviness," accord- ing to Prov. xiv. 13. Carnal delights and recreations, espe- cially on the Sabbath, leave a sting behind them, whenever conscience is awakened ; and these are the forermmers of hell. Quest. 4. What are those things in the Sabbath we ought to delight in ? Ans. 1 . In the restraints which the Sabbath lays on us, in indering us from our worldly employments and recreations, and from all the pleasures of sin ; this we should delight in. 2, In the duties and services which the Sabbath obligeth us unto. Qiiest, 5. What are those duties and services of the Sab- bath which we ought to delight in ? Ans, 1. There are public services and duties which we should delight in ; as in the hearing of the word, prayer, praises, and receiving of the sacraments. 2. Private duries, as reading of the word, prayer, medita- tion, Christian conference, mourning for sin, &c. Vol. IV. No. 29. H A FAIR AND IMPARTIAL TESTIMONY, ESSAYED IN NAME OF A NUMBER OF Ministers, Hlders, and Christian People of the Church of Scotland, unto the laudable Principles^ Wrestlings, and Attainments of that Church; and against the Backdid~ ings. Corruptions, Divisions, and prevailing JEvils^ both of former and present Times : AND NAMELY, The Defections of the Established Church j of the Nobility, Gen- try, Commons, Seceders, Episcopalians, &.c. CONTAINING, A brief Historical Deduction of the chief Occurrences in this Church from her beginning to the year 1744, with Remarks : And Humble Pleadings with our Mother Church, to exert herself to stop Defection, and promote Reformation. ATTESTED AND ADHERED UVTO BY SUNDRY MINISTERS. PsAL. ci. 3. I hate the work of them that turn aside, it shall not cleave to me. Is A. xliii. 10. Ye are my witnesses, saith the Lord. EzEK. xliii. 11. Shew them the form of the house, and write it in their sight, ZsA. Iviii. 1, Shew the house of Jacob their sins. LI 2 PREFACE. THOUGH I be far less fit for framing a Testimony to the pj;Inp ciples, wrestlings, and attainments of this church, and against the corruptions, defections, and evils of the times, than many of my brethren ; yet, being encouraged by some whom I highly value, to undertake it, and finding none else inclined to it, I have essayed it through divijie strength, hoping to see a witnes.\{ng body appeay within this church, as well as without it, at least some who would desire to testify agairist the evils of the day with just zeal, impar- tiality, and meekness. No sooner set I my face to it, but I saw It to be a matter of great difficulty to steer a straight course, without swerving to the right or left hand, in these reeling and shaking times, when such different opinions are vented, provocations are given, calumnies are spread, and men's passions are stirred on each side, so that even the meek- est and wisest are ready to stagger. I found also the difficulty in- crease, from the divided sentiments of godly ministers with respect to some particular occurrences, and the strong inclination of manr to live at ease, enjoy quiet, and even to sit down, Issachar-like, and couch under the burden, when hopes of relief do not appear. These ^hings greatly discouraged me to proceed in the design. But when I duly weighed and considered the growing dangers of the church, the backsliding disposition that still prevailed, and the unsuccessfulness of all other methods to recover her from it, such as dissents, protests^ instructions^ representations^ petitions^ separations secessions^ &,c. and that the only mean now left to be tried, for giving check to corruption^ and exciting reformation, seemed to be that of an honest testimimy of some within the church, — I deter- mined at length to go on through all difficulties and discourage- ments, to prepare and publish the following Essay, with a sincere intention to preserve the mother-church, and promote her interests • looking to Heaven for a blessing on it, that it may be of use to ex- cite judicatories to put a stop to some evils, and reform some things amiss. And though it should have little effect on the present backsliding age, yet hoping it may be useful to the rising genera, tion, when God shall send a general revival of true Christianity in the land, at such a time the subscribers of this Testimony will con- tinue, when dead^ thus to speak, to the glory of the ever-living Redeemer. I considered also within myself, that our old suffering ministers were all gone off the stage, and many other worthy brethren were going off from time to time, and that I myself got frequent warn- ^Kgs to prepare for going ; and at the same time, that numbers of tTO Preface, eminent good men drop Into the silent grave, without leaving any testimony behind them ; so that, in a short time, it may be called in question what their mind was concerning the principles and at- tainments of our fathers, and the corruptions of present and former times J and if I continued to linger a little longer, this would be my own fate also. Wherefore I resolved to expose this Essay, and myself likewise, to the censure of the world j and though I should be charged with mean and selfish views in it, as affecting singula- rity, a name, applause from some, &c. if the Lord call me to bear reproach in carrying on a good design, why should I not submit to it ? Surely it may be thrmght that one of my age should be dead to these vanities, and that il is nigh time for me to be seeking the approbation of my great Judge, more than that of all the world. May I ever mind this ! ^/esL It is like it may be asked, What warrant have ye for emitting such a Testimony ? Arts. The reasons and grounds of It seem so plain, both from scripture and sound reason, that we may. adventure to submit them to all thinking persons to judge of them» I. The servfmts ©f God, and especially ministers of the gospel, are frequently In scripture called his Wl i NESSLS ; in regard they are called to give testimony to his truths and ways, and to bear witness against what is prejudicial or contrary thereunto, Rev. xi. 3, 1, Luke xxiv. 48. John v. 33. and xv. 21, Acts i. 8. and xxii. J5, 18. and xxvi. 19. It Is by such witness-bearing that we must hold fast the truths of God when ready to be plucked fror- us, and to contend for the faith which he hath delivered to his saints, ReVo Hi. 11. Jude, vero 3. And in this way we are to wrestle with and overcome truth's adversaries. Rev. xii. 11. * They overcame by the blood of the Lamb, and the word of their testimony.' The cha- racter which God gives his servants three times in the compass of a few verses, should make very deep impression upon us, Jsa. xliii„ 10, 12, and xliv. 8. ' Ye are my witnesses, saith the Lord.' And it is in that capacity he calls and requires us to ' confess Christ be- fore men j' to * bear witness to Christ and to his truths j' to * stand fast in the faith j' to ' quit ourselves like men •,' to * be strong j" to ' be stedfast j' to * be zealous and valiant for the truth j' to * be faithful unto death j' to * contend earnestly for the faith, and set ourselves for the defence of the gospel j' to * plead with our mother j' to * keep the charge of the Lord, and the charge of his sanctuary j' to ^ keep that which is committed to our trust j' 19 * be clean who bear the vessels of the Lord, and not to touch the uncl;ean thing j' to * save ourselves from an untoward generation •,? to ' keep our garments clean and unspotted from the world j' to '^ hate the work of them that turn aside, that it may not cleave to us j' to ' keep ourselves pure, and not to be partakers of other men's sins ^' to * flee from sin, and deliver every man his own soul j' to * abhor what is evil j' to * cleave unto the Lord, and to that which is good j' to * keep ourselves £rom the accursed thing j to ' be Preface. 271 "Watchmen to the house of Israel, and give them warning from God ^' to ' cry aloud and not spare, to shew the house of Jacob their sins j' to * reprove the works of darkness ; not to suffer sin upon our bro= ther ;' to ' be pure from the blood of all men, and not to shun to declare all the counsel of God.' Now, these multiplied scripture- texts and divine prec^^pts afford us clear and plain warrant to make an open appearance and declaration for our Lord Jesus Christ, and for his truths and ways, when injured ^ and against the evils and corruptions of the times, especially when they are avowed and in- fectious, and like to infect more and mure. II. vVriting and leaving a testimony behind us to true religion, and against error and corruption, is necessary and useful for the in- struction, conviction, and confirmation both of the present and fu- ture generations, and a very proper mean for handing down God's truths and institutions pure from age to age 5 which is a debt that one generation owes to another, as God declares in his word, Psah Ixxviii, 5, 6, 7. * He established a testimony in Jacob, and ap- pointed a law in Israel, which he commanded our fathers that they should make them known to their children j that the generation to come might know them, even the children which should be born, who should arise and declare them to their children : That they might set their hope in God, and not forget the works of God, but keep his commandments.' Pi.aL cxlv. 4. * One generation shall praise thy works to another, and shall declare thy mighty acts,^ And, according to Psal, cii. 18. God's works of grace and mercy- are to be ' written for the generations to come, that the people which are to be created may praise the Lord,' And we are en- joined, Psal, xlviii. 13. to * walk about Zion, to tell her towers, mark her bulwarks and palaces,' viz. the institutions and ornaments ^f the gospel-church, * that we may shew them to the generation following ' And we are appointed, Ezek. xliil. 11. to ' shew to the house of Israel the form and fashion of the hou«e of God, with the ordinances and laws thereof, and to write it in their sight, that they may keep them and do them.' All these do plainly demon-* strate our scripture-warrant for leaving such written testimonies behind us. Writing and emitting faithful testimonies for God and his ways, is necessary and seasonable, especially in times of corruption and backsliding, even when true religion is in danger. In such times Christ doth kindly accept and reward our open ' confessing of him' and his truths before men, Rev. ii. 2. Mat. x. 32. And, on the other hand, he severely threatens our conniving at error and im- piety, and not bearing testimony against them when they abound, Rev, ii. 14. 15 ^ 16. Now, is not the backsliding day in which we live, a proper season for such open confessions and faithful testimo- nies, when errors of all kinds are tolerated, approven truths are rur down, and manifold corruptions prevail, to the dishonour of God and our holy religion, and when applications to judicatories for re- dress are unsucoessful ? Surely it must be in such a time as this. ^27i Frefuce. that God calls his servants and witnesses to * rise up for him (bf faithful testimonies) against the evil-doers, and stand up for him against the workers of iniquity,' Psal. xciv. 16. Object. Some perhaps will say, The corruptions and grievances of the times are not so great as some are ready to make them. Ans. No doubt some do aggravate them beyond what is true and just. But, if what these say be fact, who use to speak within bounds, viz. 1» That a spirit of infidelity and error greatly prevails in the land, and open attacks are made upon the holy scriptures and the Christian religion. 2. That a free toleration is given to all kinds of error, Arminian, Socinian, Arian, Popish, Deistical, &c. which are spreading more and more. 3. That sundry of the clergy are suspected of, and charged more than formerly, not only with looseness and immorality in their lives, but also with laxness and unsoundness in their principles 5 and some of these are allowed to possess eminent posts in colleges, and even to teach divinity, and train up young men for the holy ministry. 4. That many of these have no regard to act 7th, Assembly 1736, with respect to evan- gelical preaching, but take up with legal doctrine, and a sort of heathenish morality, instead of preaching Christ to sinners, which ought to be the main business of every gospel-minister. 5. That many of them give great encouragement to patronage, that woful usurpation over the church of God, when they are under no neces- sity from the law to do it. 6. That gross intrusions are continued upon Christian congregations, who are thereby spoiled of their right to call their own pastors, contrary to the word of God and our known principles. 7, That there are now most unreasonable divi- sions, ill-grounded and unscriptural separations, among sound and godly Presbyterians, contrary to Christ's royal law of love, and pre- cepts of * keeping the unity of the Spirit in the bond of peace." S. That there are strange liberties taken by many (of whom better things might have been expected), in reproaching the work of God's Holy Spirit in awakening, convincing, and bringing lost sinners' home to himself. 9. That the Episcopal clergy are forsaking the Protestant cause, licking up old Popish errors and superstitions which their fathers cast out, and sliding gradually back again to Rome. — Now, if these things be true, (as many allege with too much ground), Christ's witnesses have a plain call from him to stand up against these defections by faithful testimonies, and to give free warning of the evil and danger of them before it be too late, IV. A written subscribed testimony seems necessary, in obedience to the ninth cotnmandment, for preserving and clearing the names and characters of honest ministers and elders, in times of defection, and for vindicating them from the common charge of the corrup- tions and wrong steps of the societies whereof they are members. As they arc often loaded unjustly with these evils, so their giving a subscribed testimony against them is a proper way to wipe off as- persions from their names while they live, to prevent blackening of their memories when dead, and also to vield them much inward Preface^ 2^3 peace when dying. Wherefore, in my humble opinion, the call seems to be pretty clear to them who desire to keep their garments unspotted, and to hate the work of them that turn aside, that it tnaij not cleave to them, and who would embalm their names to posterity as witnesses for God in an evil time, to declare their minds by joining in such a testimony as this, and thereby exoner their con- sciences with respect to the backsliding and defections under which they have been long groaning. And whatsoever their hand finds to do in this matter, it is fit they do it without loss of time, seeing their standing is so slippery, every day upon the brink of the grave. V. Emitting testimonies in time of defection hath been the ap- proven practice of God's worthies in former times. They judged their giving written testimonies against growing errors and corrup- tions, to be the lifting up a banner for truth, and the proper means to stop the current of defection, and to excite and plead with their mother to use her best endeavours for that effect. We have still extant such faithful testimonies given by sundry ministers in the years 1658 and 1659, when a toleration was granted by law to the sectaries and errors which then prevailed j and namely, that famous testimony drawn up against these errors, and to the doc- trine, worship, discipline, and government of this church, subscrib- ed by Mr Samuel Rutherford, Mr James Wedderburn, Mr James Guthrie, Mr Alexander MoncriefF, Mr Thomas Lundie, and many others. Likewise a testimony against toleration by the presbytery of Edinburgh, 5th October 1659. One by the ministers of Lan- cashire, 3d March 1648. One by Mr George Gillespie, two days before his death. One by the ministers of London, 14th Decem- ber 1647. One by Mr Rutherford on his death-bed, February 1661. One by Dr Horneck against stage-plays, &.c. And, lastly. What are all the dying speeches which our martyrs have left written behind them, but so many testimonies to the truths and ways of God, and against the errors and corruptions of their times ? And these testimonies, however much despised by the world, God hath blessed as means for continuing truth and gospel- purity among us to this day. And who knows but the Testimony now essayed, in imitation of the foresaid worthies, may likewise be of use for preserving truth, and exciting reformation, when many of the present backsliding generation are laid in the dust ? A new turn of affairs, and general revival, may yet come : (The Lord himself hasten it !) Now it will be highly useful at such a time, for the generation to know something of the sentiments apd prac- tices of ancient wrestlers against corruption. Were there no tes- timonies of this kind, both the knowledge of truth, and the sense of duty and of sin, in sundry cases, would be lost to the rising ages, towards whom we of the present age are indispensibly bound to act a kind and faithful part, viz. to give them just information. Object. It may be alleged, '' That the dissents and contendings of honest ministers, recorded in the books of synods and presbyte- ries, and otlier judicatories, are sufl^cient to inform aft<"r ages/' Vol. IV. No. 29. M m '.i74: Preface. Ans. These testimonies commonly lie dormant in ehurcH-recorcJ^, and are little known in the world •, and frequently these registers are quite lost, by their going from hand to hand, or by the death of their keepers j which indeed is a very great loss to after ageso Were all the testimonies of ministers and Judicatories, relating to patronages and accepting of presentations, published, they might be of very great use j and particularly the acts of synods thereanent, mentioned p. 54. of the Testimony. The synods of Aberdeen, RosSj Angus, Perth, Fife, &.c. they made acts of that kind, seve- rals of which I have seen, which well deserve to be published. The substance of them being comprehended in the act of the synod of Fife, I shall insert it here. " At Cupar, April 2. 1735. The Synod of Fife taking intft their serious consideration, that patronages, with power of present- ing men to take the oversight of souls, is a manifest encroachment upon the rights and liberties of the church of Christ, which the judicatories and faithful members of this church from its reforma- tion have always complained of, and struggled against, as what deprives Christian congregations of that interest they ought to have in calling their own pastors, and which is claimed and assert- ed by the assemblies of this church. And further considering, that some do accept of presentations before any call from the vacant congregations, and without the advice and consent of the presby- tery of the bounds, and sometimes even before the parishioners have occasion to hear them, or shew their inclinations to them j and ad- here to their presentations, notwithstanding the aversion of the congregations, and thereby give great offence, in shewing so little regard to the weighty ends of a gospel-ministry, the glory of the great and chief Shepherd, and the edification of his flock, and in aifording too much occasion to people to look on them, as seeking more a living to themselves than to serve the Lord Jesus Christ. Therefore the Synod of Fife do hereby give warning to all minis- ters and preachers of the gospel within their bounds, of the evil and danger of such undue acceptance of presentations j earnestly exhorting and admonishing to beware thereof, as they would not mar the edification of Christ's flock, and continue this heavy griev- ance upon this church, and expose themselves to the just censure of its judicatories. And, to the intent this admonition may be the more regarded, the Synod appoints a copy thereof to be recorded in all the presbytery-books within that bounds j and that the pres- byteries, at their first meeting after the minutes of the Synod come to their hands, cause read the same judicially, and also give copies thereof to all the ministers and preachers within their bounds, and likewise such students of divinity as may be presently under their trials, or hereafter may be taken on trials by them j and that here- after, before they enter any upon trials, either for preaching the gospel, or for the holy ministry, they endeavour to understand their sentiments anent presentations being a grievance to this church, and their resolution to observe the recommendation of thi* Preface, 275 act.' But it must be told, with deep regret, that these acts of synods, not being supported by superior judicatories, came soon to be disregarded, and so the door of patronage is still kept open, \vhereby a corrupt ministry enters into the church : May the Lord in mercy shut that door I Alas ! how sad and mournful a thing is it, that ministers and preachers have no pity upon this once fa- mous church, which is already defaced, and corrupted, and likely to be corrupted more and more, by patronage and presentations ', %vhen it is plainly in their power to deliver their mother-church from this woful corruption and bondage ! O what hard and cruel hearts must many ministers and preachers now have ! There is one thing to be lamented, which tends to bring in a set of clergy, who have no scruple to encourage patronage, intru- sions, error, and looseness j namely, the planting of our univer- sities with masters, who are either suspected as to their principles or morals, or who have little zeal for orthodoxy or piety. When such men are appointed to be heads of colleges, professors of sci- ences, languages, or divinity, for training up of young men for the ministry •, what is to be expected from the students under their care, but that many of them will be leavened with bad prin- ciples and inclinations ? And how can better masters in colleges or professors of divinity be looked for, while these are chosen by statesmen, magistrates, or regents, severals of whom have no real concern for Christianity, but may even be tinctured with error or infidelity ? Alas ! whilst matters stand thus with us, if private measures be not taken by friends of the church to get sound and pious men to teach divinity, besides those in colleges, this church may soon be overrun with corruption, looseness, and error of all sorts J which I pray the Lord in mercy to prevent. Some may object, * Why do ye insist so much against patronage, seeing this was in the church in former times of presbytery, and now accepting of presentations is become common and fashionable, and the judicatories connive at it ?' Ans. 1. Our circumstances now differ vastly from theirs in for- mer times. Why ? in former times the law laid them under a ne- cessity of entering to churches by the patron's leave, there being no other way of entry ; but now we are under no such necessity, there being a gospel-door still left open to us. In former times they were never delivered from patronage, nor sensible of the hap- piness of freedom from it j but we have been set at liberty, and known the happiness of it. They did not voluntarily submit to patronage after they were freed from it j but this, alas I is what we are doing •, we have chosen this bondage, and subjected our- selves to it, without any necessity from the law ; so that our com- pliers with patronage are far more inexcuseable than those in for- mer times •, our misery now is undeniably from ourselves, we are plainly self-destroyers. O that our help may come from God in Christ, who even pities them who destroy themselves \ IM m 2 2/6 Preface. 2. However common the accepting of presentations he at this time, the accepter's sin is not lessened thereby, nor is he the safer from the wrath of God. A just God hath common punishments for common sinners ; witness the flood that he brought upon a world of sinners at «nce. The accepter makes himself directly a partner with the patron in his sinful usurpation over the church of God, and becomes in some respects more guilty than he ; as is evident from the Testimony, p. 51. and 52. Now, if this prac- tice be sinful, (as certainly it is), the commonness of it M-ill not at all loose us from obedience to God's command, that enjoins us to ** hate and abhor that which is evil," and as God's witnesses to bear our testimony against it. Surely the commonness of this evil is one ground of the Lord's controversy with this church and land, for which we ought to fast and mourn. 3. As to the church's conniving at these acceptances, I heartily bewail it : Alas ! the fear of men hath brought them into this snare, as is observed in the Testimony. But whatever be the temptation, the word of God holds it as a sin in any church to bear with those who are evil, or doevil, without duly testifying against the evil, yea, and censuring those who are impenitent and obstinate in an evil course. Wherefore I am afraid that our keeping silence 6o much at this sinful connivance, may come to involve us in the guilt of it. O what need have we to be humbled under a sense of this and other short-comings, and to cry with the Psalmist, '* Who can understand his errors ? Cleanse thou me from secret faults." May the Lord bring the whole church, and every member of it, to a sense of what is sin, and what is duty, in this matter ! As for my part, I must declare my opinion, That all those who are erroneous, immoral intruders, supporters of patronage, and spoilers of Christian congregations of the right which Christ hath purchased for them, ought to be testified against, and dealt with to bring them to repentance •, and, if they remain impenitent and obstinate, they ought to be purged out of the church. And, if they still be con- nived at in the church, notwithstanding of impenitence, I cannot but look upon the society as dangerous, infectious, and hurtful. Likewise 1 must own, that the word of God makes it the duty of those ■who would keep their garments clean, to mark them, avoidthem, and turn away from them, at least as to intimate fellowship and fami- liarity •, for, if we should continue familiar with them, we will be leady to lose that abhorrence of their evil courses which God com- mands, and also to encourage and harden them in them. Where- fore it seems needful for those who would keep conscience pure, while attending judicatories where such members are, that they protest or declare that their presence with them ought not to be constructed as giving any sort of countenance or encouragement to their evil courses, but rather as designed to testify sgainst them, stop and prevent them, and to excite and promote reformation as much as in their powder. J make no (^ue^tion but sundry will be offended with this plain Preface. 277 dealing, and especially those who would fain be *^ at ease in Zion," though in a time of grievous provocations and backslidings, and of the Lord's judgements both inflicted and impending j but, if I know my own heart, it is truly conscience, not humour, love to the church, not hatred, that prompt me to this plainness. I see no way to put an end to the Lord's controversy with us, but by a sincere turning to God in Christ, in the way of faith, repentance^ and reformation. Now, if we would behave as true penitents, and make peace with an oifended God, we must fall In with the reveal- ed will of God in every thing ; we must be so far from pleading for sin, bearing with or conniving at it, that we must forsake sin, yea, hate and abhor what is evil, reprove the works of darkness, and have no fellowship with them. This being the express will of God to us, how can we think he will be at peace with us, until we sincerely fall In with It I I acknowledge it is not easy to keep up the Impressions of sin's evil, and a due abhorrence of it, when sin turns common and fashionable j it is not easy to keep clean gar- ments, when the examples of sin are always before our eyes, and especially when we see those who are reputed pious drawn into it j but these things should weigh but little with us, when we see it is th|^ express will of God, that they ' who bear the vessels of the Lord must be clean, must keep themselves pure,' and not so much as * touch the unclean thing ;' and those who would take the king- dom, must do violence to their carnal ease and Interest, when they interfere with the will and glory of God. These considerations have moved me to use this plainness, and to join in the following testimony against sin ; and that not only to keep myself pure, but also to preserve others, if possible, from the prevailing sins and evils of the day, which are more infectious and dangerous than any plague whatsomever j and this I think Is the greatest act of charity that can be done to the precious souls of men. The common Ohjection against emitting this or the like Testi- mony is, * That it may have bad consequences, make new divi- sions and distinctions in the church, give advantage to her adver- saries,' &c. Ans. 1. The subscribers of this Testimony testify against the Ill- grounded divisions and unscrlptural separations among Presbyte- rians which now prevail 5 and they design not to alter their respects or conduct towards other godly ministers, who may not be clear about every thing contained in this Testimony, seeing they never intended it as the badge of a party, or a term of communion either ministerial or Christian, but only to be an exoneration to conscience, a witness against corruption, and a prompter to re- formation. 2. This argument, taken from the fear of division, strikes equal- ly against all testimonies whatsoever, against those emitted by our ancient worthies in times of defection, against the representation of the 42 ministers In the year 1732, and against all dissents and protestations in judicatories j for it may be pretended, that ihe^e 2/8 Preface. testimonies or pablic appearances tend also to make divisions in the church 5 nay, the same argument may be made use of against our giving a testimony against Prelacy, or the English service, or any gross error, were they coming into the church. 3. We must not neglect present duty for fear of bad consequen- ces, which possibly may never happen j especially when we evi- dently see that the neglect will have far worse consequences. In my view, by our omitting to give a testimony against error and corruption, when it is called for, and all to prevent the evil of di- vision which is uncertain, we bring on evils far greater and more certain, viz. * the loss of truth and purity, and the sinful neglect of duty,^ both to God, and the generations present and to come. We see that great man, Luther, reckoned the loss of any of God's truths to be the greatest of evils : Ruat coelum (said he) potius quam una mica vcritatis pereat. And holy David says, Psal. cxix. 12. ' The law of thy mouth is better to me than thousands of gold and silver.' 4. We ought to observe the order laid down in that divine pre- cept, Ezek. viii. 19. * Love the truth and peace-,' where the Spirit of God gives truth the precedence of peace. Peace in- deed is a thing very lovely in itself, but truth is far more aiftia- ble and precious, and must never be sacrificed to preserve peace. Union or peace is no real blessing to a church, if she be in a state of lukcwarmness, or sliding back into corruption or error. Peace, in such a state, is rather a judgement than a mercy. 5. A most lamentable division and schism broke in amongst us a few years ago, when no testimony was in the field. Nay, in all probability, if a free and faithful testimony had been essayed by a great body of ministers some time before it happened, instead of making a schism, it had prevented one, and might also have stopt judicatories from going such lengths as they have done. 6. As to adversaries getting advantage by this Testimony j the subscribers, as they had no such view, so they expect no such event, but rather the contrary, viz. that they will lose by it. But, what- ever happen, if truth and holiness get any advantage by it, as is honestly designed, that gain will countervail any other damage. But it is in vain to multiply answers to some, who will by no ar- guments be reconciled to a fair and honest testimony to truth, when the stream of opposition is strong against it. I now see, by the discouragements I have met with in this attempt, that those who will be faithful to the truth, must be valiant for it also, and not daunted by the fear or faces, power or numbers of those who oppose it, or who shift appearing for it. It is one of the charac- ters of God's servants, which he takes pleasure in, to be valiant for the truth upon the earth, especially when it is run down, Jer. ix. 3. And indeed it is sometimes run down with such violence, that there is no lifting up a testimony for it, without something of this Christian valour. It is truly afflicting to me to find that there are so many of niy brethren whom I loyc and esteem, who private- Preface. 279 iy own they are of the same mind with the following Testimony, concerning the defections and corruptions of the times, and yet have not the resolution to declare this under their hand to the world. I would be very loath to say they are of those whom the Scripture calls the Fearful, because of the society I see them classed with, Rev. xxi. 8. But I have freedom to say, thit the present dangerous state of this church, of the truths of God, and true Christianity, in this day of backsliding, is such as requires more courage and resolution for preserving true religion, and reviv- ing a work, of reformation, than what the most part of good mea appear at this time to be possessed of. May the Lord himself spi- rit and qualify men for his own work ! « As I join with the TestimoriTj in other things, so especially in t}iQ\inm\AG Pleadings with our Mother^ with which it concludes; intreating that she would call all ranks to lay to heart the sins abounding, and the judgements impending, and to set about extraordinary fasting, humiliation, prayer, repentance, and re- formation. The present dangerous situation these nations are in, from the combination of cruel Popish adversaries, who have destroy- ed other Protestant churches, and multitudes of their fellow-crca- tures, doth loudly call upon us to these duties. Very lately we were like to have been surprised with a formidable invasion Iroin France, when Unprovided for it j but the Lord of hosts, in his as- tonishing mercy, pitied our naked, defenceless condition, stept in himself, and fought for us •, he caused his winds and stormy seas to oppose the enemy, and dash many of them in pieces, and so brake the attempt for that time : SureJy our deliverance about the end of February last 1744, by God's own immediate hand, together with others of the same kind, should not be forgot by us. But though he hath hereby allowed us a further breathing-time, and space to repent, our danger is not over : for now France, as well as Spain, have declared war against us. Now the ' kings of the earth do set themselves, and the princes take counsel together, against the Lord,' and these Protestant nations. Now there is a more for- midable conjunction of Popish powers against us than ever we saw before. Now France, Spain, Rome, Naples, Sicily, &c. these cruel and bloody nations, seem all to be combined against our Pro- testant king, and his royal family, (whom God long preserve), seeking and plotting how to destroy them, together with our reli- gion, laws, and liberties j and, instead thereof, to set up among us a Popish Pretender, an arbitrary government, and a blasphemous, idolatrous, and bloody religion. And may not the numerous hosts of these nations, and the cruelty of a Popish party, wherever they get the upper hand of Protestants, as manifested in the dreadful burnings in Q^ueen Mary's reign, the inquisition in Spain and Italy, the massacres in Ireland, in Paris, and other towns of France j I say, may not these alarm us, and sufficiently convince us of our danger, if the Lord permit them, for our sins, to plot and effectu- ate a new invasion upon u? ? Thc?e days wherein we live, are surely 280 Preface. perilous times upon sundry accounts, and call us not only to join in fervent prayer to God for mercy and help for Christ's sake, and to be deeply humbled for, and to mourn over, the procuring causes of God's wrath ^ but also to bear free and open testimony against those evils which are the Achans in our camp, and Jonahs under deck, that raise such terrible storms against this poor church and land. It cannot but make deep impression, when sometimes we call to mind the fore-thoughts and predictions of several of God's worthies in this land, from scaffolds, and also from the pulpit and press, that * God would at length proceed to terrible judgements, in resentment of his controversy with covenant-breaking Scotland, before the return of his wonted glory and presence in the sanctu- ary ', yea, that our land should be'made to swim with blood, for the blood of God's saints that hath been shed therein.' Now, the oftener that God delivers us from Popish enemies, and the longer we unthankfully abuse and mislmprove God's mercies and deliver, ances, our guilt and danger still become the greater. As the cup of our iniquity fills up, so doth the cup of God's wrath proportionably. Ought not then tliese awful dispensations to move and quicken us to act a faithful part, both for God's glory and our own safety, even to pray, dissent, declare, and testify against those evils which "we cannot stop ? Were we helped to do this sincerely, we might hope, through our Redeemer's mediation, that they would not be charged upon us In the day of count and reckoning, and that we should even be hid In the day of the Lord's anger. For we find the angel of the covenant doth hold the winds, until the servants of the living God be sealed for preservation in a time of danger : nay, an upright witnessing remnant might, through divine mercy, be the happy means of preserving the whole land from the inva- sion of cruel and bloody enemies, and of getting the poor decayed church of Scotland interested in that promise, Jer. xxx. 11. * I am with thee, to save thee •, and though I make a full end of all na- tions about thee, yet will I not make a full end of thee j but I will correct thee in measure, and not leave thee altogether unpunished.' May the Lord himself direct ministers and others to proper mea- sures for turning away the fierceness of God's anger from us ^ and open the eyes of men to discern the true grounds and causes of God's controversy w ith the land ! And if it should please the Lord to bless the following Testimony for promoting these ends in any measure, yea, though it were but to convince one minister or preacher of the evil of intrusions, of supporting patronage, and of the neglect of preaching Christ,? it would contribute to support me under all the discouragements I have met with in making the es- say to lift up a testimony against these evils. That the mighty Lord, who can accomplish great things by small means, may sue* t f^ed this honest design, Is the prayer of JOHN WILLISON» FAIR AND IMPARTIAL TESTIMONY, ESSAYED IN NAME OF A NUMBER OF MINISTERS, ELDERS, AND CHRISTIAN PEOPLE, OF THE CHURCH OF SCOTLAND, &C. A CCORDING to ancient historians, our gracious God was -^^ pleased to visit Scotland very early with his glorious gos- pel, by means of some preachers and other Christians, who were forced to flee to Scotland to be out of the reach of Ro- man cruelty under the second persecution raised by the Em- peror Domltian about the year of our Lord 95, which was before the death of the apostle John j where thej^ propagated the knowledge of Jesus Christ, which at length conquered Pa- gan darkness and idolatry so far, that in the beginning of the third century, about the year ^03, King Donald I. did pub- licly profess the faith of Jesus Christ ; and he himself, his queen, his family, and divers of the nobles, w^re solemnly baptized. After which, the king used his best endeavours to root out idolatry and heathenish superstition from his domi- nions, and to settle a gospel-ministry in every corner thei'eof. But, this religious king being much hindered in his good designs by his continual wars with the Romans under the Em- peror Severus, this blessed work was afterwards greatly ne- glected by following princes until the reign of King Crathilinth, who about the year 277 set about the glorious work of advancing Christianity after the example of King Donald, the first Christian king, but was greatly hindered by the heathenish priests named Druids, called so (as some think) because of their sacrificing in groves under oaks. These ido- latrous priests had got great interest and credit among the people, by reason of their sense-pleasing worship, and of their having drawn into their hands the determining of civil aifairs ; wherefore the people reckoned them so necessary, that they knew not how to live without them. But the Lord in mercy seconded the intentions of the good king, by several worthy Vol. IV. No. 29. N n , :i82 A Fair and Impartial Testinwmj, men, both ministers and private Christians, from the s6iith parts of Britain, and other parts of the lioman empire, who were obliged to flee in the time of the nnith persecution under Aurelius, and of the tenth under Dioclesian, from the terrible slaughter then made among the Christians. And these retir- ing to Scotland for reluge, as others liad done long before them, were very helpful in turning the people from idolatry. King Crathilintli, hnding among these refugees many men of eminent piety and learning, did kindly entertain them, and employ them in opposing the Druids, and further settling ot' Christianity through his kingdom. These holy men being settled in several places of the land, and chusing retirement from all civil and worldly aflTairs, and giving up themselves wholly to the service of God in the ministerial work, were called Culdees, or Cidtores Dei. These Culdees, through the divine blessing, got the better of the Druids, and were great instruments of advancing true piety and Christianity in Scotland ; so that " from these uttermost parts of the earth were songs heard, even glory to Jesus Christ the righteous :" and thus were accomplished in part the ancient promises made to our Redeemer, that " the heathen should be given to him as his inheritance, and the uttermost parts of the earth for his possession ; that the isles should wait for his law, and their kings brmg presents to him ; that he should be the confi- dence of the ends of the earth, and of them that are afar off lipon the sea," These blessed instruments, the Culdees, were strict in their lives, and in governing the church of Christ. They allowed no higher order among them than presbyters or parochial bi- shops, and so continued for many years, until Palladius was sent thither by Pope Celestine about the year 452, who by liis subtile insinuations did gain so far upon the simple people, as to bring them to consent to a change of the government of the church into Prelacy, and he himself became the chief pre- late among them. Both the historians of our own and other nations, such as Fordun, Boethius, John Major, Buchanan, Sir Thomas Craig, Prosper, Baronius, Beda, Baleus, &c. do all agree that the Scots for several hundred years after Christ were taught and governed by priests and monks without bi- shops, and that Palladius whs the first bishop or prelate that ever Scotland saw. John of Fordun, in his Scots Chronicle, lib. iii. cap. 8. saith, " Before the incoming of Palladius, the Scots had for teachers of the faith, and ministers of the sacraments, presbyters only, or monks, following the tites and customs of the primitive church." And who ques. A Fair and Impartial Testimony* 283 tioned but the iScots were as sincere Christians, their minis- ters as real ministers, and their sacraments as true sacraments, all these 400 years, as they were in after ages ? Yea, Baleus, in his history of the Britons, cent. xiv. cap. 5. saith more, Ante Palladium Scoti^ &c. " Before Palladius came, the Scots had their bishops and ministers, according to the minis- try of the word of God, chosen by the suffrage of the people, after the custom of those of Asia ; but these things did not please the Romans, who hated the Asiatics." So that we see the ancient Scots maintained Presbytery, without either Prelacy or patronage, till the Romans, or church ot Rome, introduced both. And surely the Scots have still good reasoii to be zealous for their ancient church-government and privi- leges, which they long enjoyed, in opposition to the Roman corruptions. But Palladius having got our government changed, and our acquaintance made with Rome, then the mistress of the world, the church fell into a decaying condition, and Popish corrup- tions increased more and more, till at length gross darkness overspread this whole land, as well as other nations ; under which she lay for many ages, (for what we read) until the year 1491, in the reign of King James IV. when the Lollards of Kyle, to the number of thirty persons, were summon- ed before the King and his council for holding many oL the Protestant articles of faith, though they were dismissed at that time. So that God had his witnesses in Scotland, who bore testimony to his truths, against the errors and idolatries of Rome, even in the darkest times. Not many years after, that eminent man, Mr Patrick Ha- milton, abbot of Fern, went abroad to the University of Wit- temberg, where he became acquainted with Luther and Me- lancthon, and made great progress in learning and in know- ledge of Christ ; and, being filled with zeal to propagate the same in his native country, he returned, and openly inveigh- ed against the Romish errors and corruptions, upon which ac- count he was burnt at St Andrew's in the year 1527. This, by the wisdom of God, tended much to the spreading of the truth J for many inquiring into the cause of this burning, came afterwards to the knowledge and profession of the truth 5 so that it spread more and more through the land, in spite of all that enemies could do against it. Likewise Paul Craw was condemned to be burnt at St Andrew's in the year 1431, for maintaining the doctrine of John Wickliffand John Huss. It is most remarkable, that, after the burning of Mr Ha-^ milton, the favourers of the truth increased to many thou- Nii2 284 A Fair and Impartial Testimony. sands ; and God was pleased to raise up other famous instru- ments for spreading the light, and carrying on his work ; such as Mess. George Wishart, John Rough, John Knox, John Willock, Mr Craig, John Erskine of Dun, and many others. These polished shafts God was pleased so to endow and fur- nish with gifts, graces, and zeal for God and his truths, and some of them with a prophetical spirit, that their adversaries were not able to resist the wisdom and spirit by which they spoke ; and multitudes of all ranks were by them converted to the Lord ; so that, in spite of all the power and policy of the Popish clergy, assisted by our rulers, and all the fiery perse- cutions which they raised against the professors of the gospel, the Lord was pleased with a high hand to ransom this land from Popish tyranny, idolatry, and superstition ; so that the Pope's authority was abolished in Scotland by the parliament, the reformation established, and a sound Confession of Faith approven of in the year 1560. " This was the doing of the Lord, and most wondrous in our eyes !" The great rule and pattern of reformation, which our re- formers observed, was the word of God, and the practice of the apostolic churches therein recorded, into which they made very narrow and impartial inquiry, their searches being at- tended with earnest prayers to God for the light and teaching of his Spirit, and communication of counsels with divines of other nations. After all which travel, they came to agree upon a platform of church-government and discipline, in a due subordination of kirk-sessions, presbyteries, and synods, unto general assemblies j as appears from our books of discipline, which were very early received and approven by the general assemblies of this church. Though the civil powers, after the year 1560, were favour- able to the reformation ; yet our reformers had great and long struggling with many who were addicted to Prelacy, and se- veral Popish errors and superstitions ; but it pleased the Lord so far to countenance and help them, that a National Cove- nant was framed and entered into for the support of the Refor- mation. This covenant was at first subscribed by the king and his household in the year 1580, and afterwards by per- sons of all ranks in the year 1581, and again by all sorts of persons in the year 1590 ; and afterwards Presbyterian go- vernment, and all the pieces of reformation then attained unto, were solemnly ratified by king and parliament in the year 1592, Only the grievance of patronage, under which the church was groaning, was not yet removed. Here we must take occasion to adore the distinguishing A Fair and Impartial Testimmy, 285 goodness of God to this poor nation of Scotland, in bowing and inclining the hearts of the whole nation, as the heart of one man, to enter into a solemn national covenant with God : even the heart of our king, our nobles, barons, gentlemen, citizens, ministers, and professors of all ranks, to make a national sur- render of themselves and their posterity to the Lord ; and to bind both themselves and them to cleave to his truths and or- dinances, and promote religion and reformation in their sta- tions. Our histories inform us how this national covenant was afterwards renewed in this early period by our general assem- blies, synods, presbyteries, and particular parishes, and remark- ably attended with much of the Lord's presence and counte- nance, and great outpourings of his Spirit ; on which occasions there were to be seen floods of tears flowing from melting hearts and weeping eyes. Calderwood, in his history, tells us of a wonderful day of this sort at the renewing of the covenant by the General Assembly at Edinburgh, in the little kirk, upon the 30th March 159G, Mr John Davidson minister of Salt Prestoun presiding as the chief actor; likewise of another such day at the renewing of the covenant by the Synod of Fife at Dunfermline that same year, where Mr James Melvil minis- ter at Kilrenny was moderator and chief actor. Also synods and presbyteries elsewhere had precious melting seasons, when about this work, which proved a special time of reviving to the work of God through the whole land. In this period the church of Scotland enjoyed very glorious days of the Son of man, and was honoured with large testimonies from divines of other churches ; For the great pitch of reformation she had attained unto, she was called Philadelphia, and the morning- star of the Reformation. Eut these bright times did not long continue, clouds did soon arise : For King James VI. having the view of succeeding to the crown of England, and desirous to gratify the Prelatists there, did, contrary to his solemn declarations and engage- ments, begin to make encroachments upon the church and her liberties, about the years 1597 and 1598 ; and, continuing so to do, there followed a long course of defection in this church, for about the space of forty years ; during which time. Prela- cy, that bitter weed, was introduced into the government, superstition and Popish ceremonies into the w^orship, and Ar- minian and Popish errors crept into the doctrine. The king, for accomplishing his designs, got several packed assemblies convened, as those at Linlithgow in the years 1606 and 1608, that at Glasgow 1610, that at Aberdeen 1616, that at St An- drew's 1617, and that at Perth 1618, wherein, one way or 286 A Fair and Impartial Testimony, Other, he got several corruptious approven, and particularly^ the Five Articles of Perth ; prelates were set up, unlawful oaths exacted of entrants into the ministry ; several Popish ceremonies, with a service-book, and books of canons, were imposed upon the church, and many sinfully complied there- with ; whereby the church's beauty was miserably sullied, and the land greatly polluted. Yet, during this time of grievous backsHding from a cove- nanted reformation, it pleased the Lord to raise up several worthies, nnnisters and professors of religion, to bear testi- mony to the doctrine, worship, government, and discipline of this church, and to Christ's right of headship over her and her judicatories, and to his power to institute her laws and ordi- nances, in opposition to the encroachments then made upon the same ; upon which account divers pastors were arraigned before the council, the high commission, and diocesan synods ; some were deprived of their churches and benefices, some were banished, some confined, and others imprisoned, and some were sentenced to death: likewise, several gentlemen and magis- trates were sorely persecuted by the domineering prelates for not conforming to the courses of defection. As for these faith- ful witnesses, who were suffered to live in their own land, se- verals of them went up and down in much poverty and afflic- tion, teaching and confirming the people of God, waiting for God's returning in mercy to his oppressed church and people. Nevertheless, in this dark hour, the Lord gave testimony to his word in the mouths of his persecuted servants, through several corners of the land, by accompanying it with more than ordinary power and success ; particularly in the year 16^:^5 and atterwards, at Stewarton, Irvine, and many other placCvS of the west of Scotland. A famous instance of that power was given at the solemn communion celebrated at the kirk of Shots the 20th June 1G30, which proved a most remarkable sowing of seed through Clydesdale, to the glory of free grace. Afterwards, when the night seemed to be darkest, and the prelates in the height of t'neir power and pride, competing with the nobles for all kinds of civil offices and honours, and when corruptions in doctrine, worship, and government, were like to advance more and more, the Lord was pleased to look through the cloud with pity to his distressed church, in the year 1637, and to appear for her relief, first, by animating severals of the common people of Edinburgh to oppose the reading of the new service-book there ; and also at the same time exciting several honest ministers and professors in other parts of the nation to present supplications to the council, in September 1637, against A Fair and Impartial Testimony* %%7 ^iressing the Liturgy and canons upon them. Bnt these, after lieveral expresses to and from court, being at last retused, and new orders being given for the use of the foresaid bookh, a great number of all ranks, nobility, gentry, ministers, &c. con- vened at Edinburgh in Febroary 1638, where, after i-erious deliberation and prayer to God, they resolved upon reviving and renewing of the national covenant, which liad almost been buried for forty years before. This they drew up and subscribed, with some additions and explications suit- able to their present circumstances, and sent copies thereof through the land, which, being read in churches, waj. heartily embraced, sworn, and subscribed by all ranks, with many tears and great joy ; so that the whole land, great and small, (a very few excepted)^ without any compulsion from church or si ate, did, in a few months, voluntarily and cheerfully return t^ their ancient principles, and subject themselves to the oath of God for reformation ; and this they did when both the court and prelates were enraged against them for it. But the Lord from heaven did remarkably counteuiince them with the extraordi- nary manifestations of his presence, and downpouring of his (Spirit, both upon judicatories and the worshipping assemblies of his people, which proved as life from the dead to a poor, withered, backslidden church. Nay, (which is wonderful), things ripened so fast for refor- mation, that, in November 1638, a free and lawful General Assembly, indicted by the king, convened at Glasgow, the very place where Prelacy was restored in the year 1610. There the General Assembly, (notwithstanding of the former backslidings of the ministry), came to agree, with wonderful harmony, to condemn and annul six pretended coirupt assem- blies who had changed the government, and corrupted the wor- ship of this church, together with the high commission-court, the service-book, the book of canons, and the book of ordina- tion, as also the unlawful oaths imposed upon entrants into the ministry : they likewise deposed and excommunicated the pre- lates (except two) for oppression and gross scandals. They approved the national covenant, and declared Prelacy, with the Five Articles of Perth, to be abjured by it; and made sun- dry other worthy acts for purging the church, and promoting reformation ; and appointed the time of their next meeting, for carrying on what was so happily begun. And though the prelates with their abettorsmadegreat opposition to their godly intentions, yea, run to court, and stirred up the king to make war against Scotland, yet the Lord was pleased so to counte- jiance his servants and people, that the begun reformation wps 288 A Fair and Impartial Testimony, €ari'ied oi], and at last ratified both by king and parliament in July \Q^\' Thereby Prelaw. v was abolished, and Presbytery established by law ; and the king being personally present, he for himself and his successors promised, in verbo prmcipis, never to come on the contrary of that settlement; which oc- casioned great joy through all the land, and was followed with much of the Lord's power and presence in his ordinance : So that the laud, that formerly was like a wilderness, was now, by the divine blessing, turned into a fruitful field. The Lord having thus prospered the nation of Scotland in her reforming work, her neighbours in England professed a desire to join with them for carrying on the like work of re- forniiition through the whole three kingdoms j and the English parliament sent their commissioners to Scotland for that tffect. And accordingly there was a solemn league and covenant agreed upon, and sworn in the year 164?3, for maintaining, advancing, and carrying on a work of reformation in the three kingdoms of Scotland, England, and Ireland. In this covenant, all ranks engaging bound themselves to personal reformation, and in their several stations to endeavour national reformation ; to preserve the Protestant religion, abolish Popery, Prelacy, su- perstition, schism, profaneness, and whatsoever shall be found contrary to sound doctrine and the power of godliness ; and to endeavour to bring the three kingdoms to the nearest conjunc- tion and uniformity in religion, as to doctrine, worship, and government, according to the word of God, and the example of the best reformed churches ; that so they and their posteri- ty after them might, as brethren, live in faith and love, that the Lord might be one, and his name one, through the three kingdoms. This indeed was a glorious design, had the En- glish parliament and people been truly and heartily sincere in it, as the Scots nation, both Parliament and General Assembly, were, who with one voice approved and swore this covenant themselves, and did recommend it to all others through the iand, who generally received it with great enlargements of heart, and expressions of gladness, as they had done the na- tional covenant in the year 1638. It is true the Parliament of England took the covenant, as did the city of London, the Westminster Assembly, and many others in England, though there were but few of them who seemed to mind it much af- terwards. Some good things, indeed, were thereupon done; for, in consequence of this covenant, and the uniformity in re- ligion engaged unto therein, the English hierarchy and liturgy ^vere laid aside for a time, our present confession of faith was . agreed upon. by the assembly of divines at Westminster, with A Fair and Impartial Hestimony, 289 ^commissioners from this church, together with the larger and shorter catechisms, the directory for worship, with a directory for church-government, church censures, and ordination of mi- nisters. As all these were agreed upon by the Westminster Assembly, as a part of the covenanted uniformity in religion which was to be settled through the tiiree kingdoms, so they were received after examination, and approven by our General Assemblies and Parliaments in Scotland. It is true, there were several acts and ordinances of the English Parliament for establishing these in England : but they look little eifect, because of the opposition which was made to the form of Pres- byterial government by the Independents and Sectaries there. Notwithstandmg of this defection in England, the nation and church of Scotland pursued reformation according to their covenant-engagements, and got several laws enacted both by church and state, for carrying on the same ; and particularly, they got an excellent act passed by the Parliament, for abolish- ing the patronages of kirks, which is worthy to be written in letters of gold, a part whereof we shall here transcribe. " At Edinburgh, March 9th 1649. The Estates of Parliament, be- ing sensible of the great obligation that lies upon them by the national covenant, and by the solemn league and covenant, and by many deliverances and mercies from God, and by the late solemn engagement unto duties, to preserve the doctrine, and maintain and vindicate the liberties of the Kirk of Scot- land, and to advance the work of reformation therein to the utmost of their power ; and considering that patronages and presentations of kirks is an evil and bondage under which the Lord's people and ministers of this land have long groaned, and that it hath no warrant in God's word, but is founded only on the common law, and is a Popish custom, and brought into the kirk in time of ignorance and superstition : and that the same is contrary to the second book of discipline, in which, upon solid and good ground, it is reckoned among abuses that are desired to be reformed, and unto the free calling and entry of ministers unto their charge : and the said Estates, Jbeing willing and desirous to promote and advance the reformation foresaid, that every thing in the house of God may be order- ed according to his word and commandment, do therefore, from a sense of the former obligations, and upon the former grounds and reasons, discharge for ever hereafter all patro- nages and presentations of kirks, whether belonging to the king, or to any laic patron, Presbyteries, or others within this kingdom, as being unlawful and unwarrantable by God'q word, and contrary to the doctrine and liberties of this kirk.'' Vol. 1Y. No. 29, O o ^90 A Fair ajid hnpartial Testimony, Afterwards they say, " And it is further declared and ordain- ed, That if any presentation shall hereafter be given, pro- cured, or received, that the same is null and of none effect j and that it is lawful for Presb^'teries to reject the same, and to refuse to admit any to trials thereupon ; and, notwith- standing thereof, to proceed to the planting of the kirk, upon the suit and calling, or with the consent of the congrega- tion, on whom noue is to be obtruded against their will," Sec. By which excellent act it is evident, that our reforming nobility and gentry, many whereof were patrons themselves, looked upon themselves as under strong obhgations, both from the wOrd of God and their covenant-engagements, to abolish patronages, and restore the liberty of congregations in calling of their ministers. Thus oui reforming ancestors were helped to many excellent things from 16:38 to 1650, for promoting reformation in the land, though at the same time (it must be owned) they were not free of mistakes and wrong steps in their management. There is no period here, when the church can be said to be without spot or wrinkle. After this a mournful scene opened, by the breaking divi- sion that entered into the church, which tended to stop the progress of reformat ion- work, and made way at length for re- storing of Prelacy. This was occasioned by some ensnaring questions put to the commission in December 1650, by the king and parliament, (uhich they had better declined to an- swej), concerning the admission of persons into places of pub- lic trust.' civil and military, who formerly had been opposers of the covenanted reformation, upon their making public pro- fession oi their repentance; those who were for admitting them, being called public resolulioners, and th()se against it being called protesters. There were many eminently good and great men upon both sides, and some as eminent who join- ed neither sine. The point seemed narrow for the church to carry the difference to such a height, as to suspend and de- pose one another upon it as they did, according as parties had the upper hand In Synods and Presbyteries ; for Crom- well the usurper ivould not then allow them to meet in General Assemblies, by which the division possibly might have been healed. But this fatal division looked like a judicial stroke from heaven upon the church for their sins; the Lord's *' judgements are a great deep." Possibly there might be too great compliances in this matter with court-measures, and the humours of great men, as there were afterwards in the matter of indulgencics, toleration?, and other ensnaiing things brought A Fair and Impartial Testimony, 291 m by the court upon the church. It is certain, that the great- est number of the strict and zealous ministers were on the pro- testers' side, who afterwards made a noble stand against Pre- lacy. And it appeared afterwards, the protesters' fears which they expressed, that these men, when taken into places of trust, would soon act the old game, were but too well founded. It must also be acknowledged, that though the most part of the public resolutioners submitted to Prelacy, yet several wor- thy men among them did not, and were exposed to sufferings for it as well as others. At the time of the breaking out of these fatal divisions among us, an army of Sectaries under Cromwell invaded and oppressed us. These Sectaries had grown to such a height in the English army, that they invaded the Parliament of Eng- land their masters, put away the House of Peers, modelled the House of Commons according to their pleasure, and erected a new court, called the High Court of Justice, before which they impannelled King Charles I. and violently took away his life, January 30, 1649 ; against which our commissionerF, both from church and state in Scotland, then at London, did pro- test, and were therefore hardly used. Immediately thereupon, Scotland proclaimed his son Charles II. their king; and out of conscience to their covenant, sent for him, and crowned him at Scone, where he solemnly swore the covenant, January 1, 1651. All which drew down the wrath of the Sectarian army upon us, who invaded the bnd, shed much blood, conquered us, and kept us in bondage ten years. During which time, a sinful toleration of Sectarian errors was granted by Cromwell and his council in Scotland, which brought in great looseness both in principle and practice ; which toleration was faithfully witnessed against, both by the Presbytery of Edinburgh, and a good number of ministers in the provinces of Perth and Fife, as appears by their testimonies published in the year 1659. Soon after this, the yoke of the oppressor was broken, and the king peaceably restored in the year 1660, to the joy of the whole land, who thereupon expected good days both to church and state : (And, alas ! the most part went to dreadful excess in jollity and drunkenness upon this event). But ah I soon was their joy turned t"o mourning, soon was their oppression in conscience doubled, the late glorious work of reformation razed, and all its carved work broken down with axes and hammers, as it were, all at once. For King Charles II. after his resto- ration, having called a Parliament in England, they restored abjured Prelacy, with the service-book and ceremonies, which had been laid aside : v.hereupon about two thousand ministers 1 202 A Fair mid Impartial Testimony. there, who could not in conscience conform thereunto, were cast out at Bartholomew-day, August 24, 1662. He likewise called a Parliament in Scotland, who in the years 1661 and 166^, removed all the legal securities of the Church of Scot- land, and work of reformation therein. By that unparalleled act rescissory, they annulled all the Parliaments which had met from 1640 to 1654; they asserted the king's supremacy in all cases, civil and ecclesiastic, and declared all meetings and as- semblies, leagues and covenants, without the king's authority, to be unlawful and unwarrantable, and devolved the power of settling the government of the church upon the king ; they declared the national covenant, as sworn in the year 1638, and the solemn league and covenant, to be unlawful oaths, and all men to be free from the obligation of them ; and they declared all that was done from 1638 to 1650, in prosecution of a co- venanted reformation, to be rebellious and treasonable. The king's prerogative and supremacy in church- affairs be- ing thus screwed up, he by a proclamation declared his royal pleasure to be for restoring the government of the church by archbishops and bishops, as it was exercised in the year 1637. In the mean time, Mr .Tames Sharp, minister at Crail, (who had formerly been entrusted to act for the church, but now betrayed her), went to London with other three ministers, and were consecrated bishops in the Prelatic sense, having first been ordained deacons, and after that presbyters, according to the form of the Church of England. (This the Prelates set np by King James VI. would not submit to). Thereafter these, returning from London to Edinburgh, consecrated the rest of the bishops. Then they all took their seats in Parlia- ment, where they got new acts made in their favours, com- manding all ministers to obey them, and attend their diocesan meetings. A little before this, the meetings of synods, pres- ■ byteries, and kirk-sessions, had been discharged by the Privy Council, until they should be authorised by the bishops, who were soon to enter upon the government of their respective sees : Whereupon, at the time of the meeting of provincial sy- nods in April thereafter, several noblemen and gentlemen were sent to raise them by force. It is to be regretted, that synods at this time so readily dismissed, and that presbyteries and kirk-sessions were deserted also, without any suitable testi- mony or remonstrance against these fearful encroachments and alterations. One thing that contributed much to hinder any joint testi- mony, and to strike terror into many, was the severe treatment which some faithful ministers met with, when essaying a te^ti^ A Fair and Impartial Testimmiy> 293 inoiiy of this sort : For Mr James Guthrie, minister at Stir- ling, with some lew other ministers, having met in a private house in Edinburgh, soon after the king's return, to draw up a suppHcatioQ to him, wherein, after congratulatiag his return, they humbly put him in mind of his oaths unto and covenants with God, for maintaining the true Protestant religion, as es- tablished by acts of Parliament and General Assembly, &c. ; for this they were apprehended and imprisoned, 23d August 166{), and all such meetings and petitions were discharged as seditious. And, to strike the greater terror, Mr James Guth- rie was indicted before the Parliament for high treason ; and, being singularly faithful and zealous for carrying on reforma- tion, he was condemned to die, and his head to be set upon one of the ports of the city of Edinburgh, He was accordingly executed the 1st of June 1661, and his head set up on the Kether-bow port, which continued there till the Revolution, as 11 public witness against the woful defections of a cruel perfi- dious generation. Likewise, the worthy and renowned Mar- quis of Argyle was, five days before, executed upon the same account, and his head set up upon the tolbooth of Edinburgh, to the great reproach of the nation ; and some time after. Lord Warristoun suffered in the same manner : three eminently great and good men, who died with the resolution and Christianity of the ancient martyrs. Now, what could be expected from a reign and a government whose foundation was laid in cruelty, and soaked with the precious blood of God's saints ? After this, the Parliament and Council went on in their cruel and persecuting designs against faithful ministers, who would not conform to antiscriptural Prelacy, take presentations from patrons, and collations from bishops, and also take an oath to the king, which they called an oath of allegiance, whereni they behoved to own his supremacy in all cases, civil and ecclesias- tic. Some of these ministers they banished out of all his Ma- jesty's dominions : these generally went to Holland, and were kindly received there. Besides these, several hundreds were summarily ordered to leave their churches, and remove from their congregations : with which orders (it must be owned) they did too easily comply, merely upon proclamations by the Council, before they were thrust out by force ; thereby leav- ing tiieir poor flocks to corrupt teachers, that were afterwards thrust in upon them, and not giving a due testimony against such a tyrannical act and encroachment upon the spiritual kingly power and headship of our Lord Jesus Christ, who i"- the only Lord of our ministry, and of the exercise there ^' Likewise, by act of Parliament, all the subjects were rer^^^" i'L4 ^i Fair and Impartial Testimony, to attend those who were thrust into their parishes, and other conformists, in their meetings for worship, and that in acknow- ledgement of, and hearty compliance with his Majesty's govern- ment ecclesiastic ; which indeed the greatest part did, whereby all degrees of persons through the land were miserably involved in the breach of covenant, and defections of the times. Nay, the wickedness of this period came to such a pitch, that our National Covenant and the Solemn JLeague were ordered, by pubhc authority, to be most ignominiously burnt at several market-crosses, to the fearful dishonouring of the great tre- mendous God, with whom these covenants were made. After some time's silence, the ejected ministers began to be convinced it was their duty to preacii the gospel, at the earnest desire of their people, who dt clined to hear the curates who were thrust in upon thesn, though sorely harassed tor it ; and that they onght to preach, notwithstanding the prohibitions of the magistrate, especially when they saw what sort of men were thrust in upon the people. At first they had worship only in private houses, in the most peaceable and harmless manner ; but the cruel prelates and rulers would not bear with any such meetings, so that at length, by their severities, they were driven from houses to the fields for more safety. But still severer laws were made against all such meetings, whether in the houses or fields: Nay, they came even to that height to enact, Char. II. Pari. 2. Sess. t. 1670, " That if any man shall preach or pray in the fields, or in any house, where there shall be more hearers than the house contains, so as some of them be without doors, he shall be punished with death, and confiscation of goods." So that, by this terrible law, two or three hearkening at honest men's doors or windows in time of family-worship, though posted there out of malice or mere cu- riosity, did expose the worshippers of God to a cruel death. These and such like laws tended to banish family-worship out of the land, and were too successful that way. Likewise se- vere punishments were enacted against the hearers of ejected ministers, and those who did not hear the parish-ministers, or employed others to baptize their children. And they proceed- ed to incredible barbarities against non-conformists, both mi- jiisters and people. Yet, in these cruel persecuting times, the Lord gave testimony to the word of his grace, and blessed his ordinances (though prohibited by men) with very remarkable success ; and the more pains the persecuting prelates and their instruments were at to suppress these assemblies, the more "imerous they grew, and the parish churches were the more •^^^-rted. A Fair and Impartial Testimony, 295 When methods oF force and cruelty could not prevail to stop these assemblies, they fell upon more crafty ways, by granting indulgence to some of the ejected ministers to preach in vacant churches, under certain limitations : such as, their being con- lined within their parishes, and not encouraging those of other congregations to resort to them ; their forbearing to lecture before sermon ; their not preaching in church-yards ; their not admitting ministers who were not indulged to assist them, &c. This indulgence, and prescribing rules to ministers, being or- dered by the king and his counsel, by virtue of his ecclesiastic supremacy, now established by law, was on the magistrate's part a sinful encroachment upon Christ's headship over his church. And though poor harassed ministers might be glad of any little breathing-time for the exercise of their ministry in the midst of heavy sufferings, yet if any of them did accept of the magistrate's indulgence upon the conditions and restric- tions prescribed, they cannot be justified therein ; but for those worthy ministers who left all for Christ and their conscience, and suffered greatly for not complying w ith Prelacy, and other defections of their time, and who always refused that they ac- cepted the indulgence upon the terms of the king and council, (though they preached in the churches they assigned), neither did observe these terms while they enjoyed the benefit, and were afterwards turned out again upon that account, — it were hard to charge them with approving of the king's usurped su- premacy ; though, at the same time, we wish they had given a more full and explicit testimony against the Erastian en- croachments of the magistrate, than we can learn they did. Yet, notwithstanding hereof, God was pleased to glorify his sovereign grace, in giving remarkable success to the labours and ministry of those indulged in churches, as well as those who preached in the fields, betwixt whom there continued much love and peace for many years j until once some began to condemn the indulged so far, as to preach up separation from them ; upon which followed very sad and mournful divisions among the people of God, even while under violent persecution, the fruits whereof continue to this very day. At this time, many conscience-debauching oaths, declara- tions, and bonds, were imposed upon the people of this land, for engaging them to own the king's supremacy over all per- sons, and in all causes ; to renounce our covenants, with de- fensive arms, and all the former steps taken for carrying on reformation. Among others, that self-contradictory oath of the Test was imposed, and made a handle for persecuting many «f all ranks and stations. They who refused these oaths, and 296 A Fair and Impartial Testimony, did not conform to Prelacy as required, were exposed to the greatest cruelties, being put to wander about in deserts and mountains, and to lodge in dens and caves of the earth. Mul- titudes were banished their native country ; many sufFered long imprisonment, and that in the most miserable and uuhealthful places ; others were fined and spoiled of their goods, and many pillaged and plundered hy merciless soldiers and barbarous Highlanders let loose upon them ; husbands were exorbitantly fined, and entirely ruined, for their wives absenting from the parish-churches, though it was not in their power to help it ; preaching, praying, or even hearing, at meetiiigs not authorised by law, was made death ; yea, refusing to witness against those guilty of the crimes of preaching, praying, or hearing, was also punishable with death. Simple conversing with persons for- feited or intercommuned, though the nearest relations, hus- bands, wives, parents, children, &c. or the giving them any supply when starving, or the not revealing the giving or de- manding of it, was declared treason ; so that men were exposed to a cruel death for pure acts of charity. The Privy Council in those days assumed a parliamentary power, and made acts and laws even more bloody than those of the Parliament : And though these were most cruel and bar- barous in themselves, yet they were often more barbarously put in execution ; so that this poor land became a miserable field of blood, cruelty, and defection. Many of all ranks, noblemen, gentlemen, ministers, citizens, and commons, had their blood shed on scaffolds, as if they had been the greatest malefactors, and their heads and members set up on pinnacles to the view of the world. Many were tortured with boots, thumbkins, fire-matches, &c. to force them to discover their secret thoughts of state-matters, accuse themselves or others, and answer such questions as judges pleased to ask at them. To such a height of cruelty and tyranny were things carried, that full power was given to merciless soldiers both to be judges and executioners of innocent people ; so that in time of peace, without any wit- nesses or form of law, they cut off many in the open fields and iiighways, and dragged several out of their houses and mur- dered them, if they did not take such oaths, or answer such questions as they put to them ; and sometimes would not give them so much time, before killing them, as to pray to God for mercy. Thus was the land soaked with blood, for the plant- ing and growth of the bitttr root of Prelacy therein. Ah ! have we not cause to fear that the Lord plead a controversy with us, as he did with Judah many years after, for the sins of Manasseh, and the inaocem blood that he shed, which (it is A Fair and Impartial Testimony. 297 ^M) « the Lord would not pardon ?" 2 Kings xxiv. 3, 4. O that the land were purged from it ! After King Charles's death, King James, a professed Papist, succeeded to him in the year 1685, when not only our civil liberties, but the Protestant religion, was ready to be sacri- ficed ; for he was admitted to the government without taking the coronation-oath, which binds the king to maintain it : and our Parliament, when they met, made an offer of duty to the king, wherein they openly declare for the king's absolute power and authority, and promise to give him entire obedience with- out reserve. This engagement surely was blasphemous, being only proper to the sovereign majesty of God. Upon such en- couragement, the king took upon him, by virtue of his absolute power and prerogative-royal, to dispense with laws at his plea- sure, and particularly to suspend all penal laws against Papists, and to allow them the free exercise of their religion. Some time after, viz. 28th June 168/', he by his proclamation sus- pended all penal and sanguinary laws made against other non- conformists, viz. Presbyterians ; and gave them leave to wor- ship God in their own way in houses, enjoining them to take care that nothing be preached or taught among them that might anywise tend to alienate the hearts of his people from him or his government ; and to signify to the next magistrate what places they make use of, with the names of the preachers. Presbyterian ministers did generally accept of this liberty, and those who were abroad returned home, and got meeting-houses fitted up for them, and multitudes flocked to attend their mi- nistry, and found it remarkably blessed to them. This tolera- tion indeed proceeded from a vile spring, viz. the king's absolute dispensing power ; yet Divine Providence made use of it, con- trary to the design of the granter, as a mean to bring home the banished, and prepare the way for the happy revolution that soon followed upon it. There is in the proclamation an in- junction upon ministers to preach nothing that tended to alie- nate the heart of the subjects from the king and his government. If the meaning of that was, that in their sermons they should give no testimony against Popery, or the toleration of it, it was sinful in any minister to comply with it : But we ought in charity to believe, that these faithful ministers, who had long given proof, by their sufferings, of their zeal for Christ and his cause, had no regard to the injunction in that sense, but exo- nered their consciences in testifying against tlie errors and corruptions of the day, and for which some were miprisoned at that time. No doubt those who had been long oppressed in iheir consciences, — had their blood mingled with their sacri= Vol. IV. No. 30. P p 298 A Fair and Impartial Testimony. fices, — and wanted ordinances, would be glad of a breathing- time to serve the Lord. But, alas ! we have it to regret, that " in every thing we offend, and come short of the glory of God." Ah ! " we and our fathers have sinned," and we have great cause to be deeply humbled both for their sins and our own. But behold how the mercy of God appeared for us, after in- numerable provocations, and when all ranks had made fearful defections trom God and their engagements to him, and after this church had lain under sad oppression for near twenty-eight years, and Popery was far advanced, and the civil power in the hands of Papists, and there was but little wanting to ac- complish the ruin both of our civil and religious liberties,— the mighty Lord stepped in, and made a wonderful appearance for us, by sending over the Prince of Orange (afterwards pro- claimed king) in November 1688, to rescue us from Popery and tyranny ; and that at a time after several attempts for our relief had misgiven, and the hearts of all true Protestants were beginning lo tamt within them, and the Popish faction had a numerous army to support them. Yet, now when God's time was come, our deliverance was brought about with great faci- lity, through the wonderful working and concurrence of Divine Providence ; so that " it was not our own arm, but the Lord's right hand, that wrought this salvation" for us ; a salvation never to be forgotten by the friends of religion and liberty. In particular, the Church of Scotland ought always to comme- morate the glorious deliverance and revolution in 1688, Where- by she was raised out of the dust ; and to be thankful to the great God, the Author thereof, and to have a savoury remem- brance of the name of King William, the happy instrument of it under God. Since which time, the Lord has granted her fifty-five years' freedom from persecution, and peaceable en- joyment of gospel-ordinances and church judicatories, such as she never had since the reformation : Though, alas ! we must acknowledge with shame, that we have not improven such noble opportunities for God and his glory, as we ought to have done. The Prince of Orange having, in his declaration for Scot- land, shewn a great concern for our religious and civil liberties, and for the persecuted Presbyterians in Scotland, whose suf- ferings he was well informed of by our refugees in Holland from time to time, the Presbyterian ministers met and addressed him, congratulating his arrival in Britain, and thanking him for his declaration ; wherein they complain of the overturning of Pres- byterian government, which was generally received as of divine right, and of the establishing of Prelacy, contrary to solcmri A Fair and Impartial Testimoni/* 299 engagements. When the Prince came to the throne, and had the government in his hands, he acted agreeably to his decla- ration : and though he did not all for us we could have wished, yet we have good ground to be assured of King William's hearty inclinations to serve the Church of Scotland, and his willing- ness to have done much more for her than he did. But it was our unhappiness as well as his, that he had a Prelatic church in England to manage and gratify, among whom the Scotch Prelatists wanted not abundance of friends to agent daily for vhem ; these proved great clogs and hindrances to the king's gracious intentions : yet, notwithstanding, he did a great deal 10 raise up a poor sinking church from imminent ruin, which we ought never to fojget. Through the encouragement of his declaration, and call to our states, a convention of states met at Edinburgh in April 1689, who formed a claim of right, setting forth the grievances and privileges of the nation, and among the rest declaring, that " Prelacy, and the superiority of any office in the church above presbyters, is and hath been a great and insupportable griev- ance and trouble to this nation, and contrary to the inclinations of the generality of the people ever since the Reformation, (they having reformed from Popery by presbyters), and therefore ought to be abolished." And the said convention being after- wards turned into a parliament, the king and queen, with their advice and consent, in July 1689, did formally abolish Prelacy, and rescind all acts and statutes formerly passed in favour of it. There was alsso the draught of an act brought in, and twice read in Parliament, for excluding all those from places of pub- lic trust, who had a share in the oppressions of the former leigns ; but the more zealous part in the Parliament had not strength to carry it, and therefore it was dropt, to the great prejudice of both church and state. The Earls Melvil, Cravv- i'urd, and several others, were very friendly to Presbyterians ; yet they could not this session of Parliaiuent carry an act for restoring Presbyterian government, partly because several lead- ing members were either inclined to Episcopacy, or pretended to dread the tyranny of Presbytery ; and partly because the enemies of this church had so much interest in several about the king to cast remoras in the way. Yet a good many Epis- copal ministers were by the council turned out of their churches, for not praying for King William and Queen Mary, and for other acts of disloyalty. Next year, April 1690, an act of Parliament was passed for restoring all the surviving Presbyterian ministers to their churches, who had been thrust from them since Jaiauary 1661, 300 A Fair and Impartial Tesfmovi/, for not conforming to Prelacy and the courses of the time^ Likewise, they rescinded the act for the king's supremacy in ecclesiastic causes. June 7. 1690, they passed an act for ra- tifying the Confession of Faith, now received among us, after it was read in their presence. Also they established Presby- terian government and discipline, as it was settled by act 14, James VI. Pari, 12. 1592. except that part of it relating to patronages ; they rescinded many acts which were made against Presbytery, and for Prelacy, and for the Five Articles of Perth, the Test, &c. ; and appointed the first meeting of the General Assembly to be in October 1690. It is to be observed, that, in the act establishing Presbyterian government, they establish it, not only as agreeable to the inclinations of the people as in the claim of right, but also as agreeable to the word of God, and most conducive to the advancement of true piety and god- liness. And by that act they expressly rescind all other acts, laws, statutes, and proclamations, in so far as they are con- trary to, or inconsistent with, the Protestant religion and Pres- byterian government now established ; which includes all the unrighteous acts of the late reigns against the church. By their 23d act they abolished patronages, and gave liberty to parishes to call their own ministers. By act 27, and 28. they rescinded the persecuting laws of the former pei iod ; whereby men's consciences were deliveied from the thraldom of ensnaring oaths, and of atteading any worship against their light. Likewise, they passed an act for rescinding the fines and forfeitures of the former reigns, which was a public con- demnation of the oppression and cruelty thereof. Surely then we must own, that these w^ere not small things which King William and his Parliament did for this poor church when ly- ing in the dust. Some at a distance may make light of them, because every thing was not done they would have had ; but surely Christians of solid judgement, and those who groaned so long under the heavy bondage and sufferings of those times, were made to acknowledge with thankfulness, that it was the J^ord's right hand that turned again the captivity of our Zion. Our restored captives were then surprised with their liberty j they were like men that dreamed, amazed at the works of the Lord, and obliged to say, " The Lord hath done great thing© for us." In consequence of the act of Parliament, the first General Assembly met at Edinburgh, October 16. 1690, after about forty years' interruption, where was a great gathering of old banished suffering ministers, who had survived the long storm of persecution that lay upon this tossed and afflicted church A Fair aiid Impartial Testimony, 301 These ministers had several general meetings before this : In one of them they agreed that the first day of the Assembly's meeting should be kt^pt as a day of solemn fasting and humilia- tion, which was observed accordingly by prayer and preaching both before and after noon, their Majesties' high commissioner, liOrd Carmichael, joining with them in that good work. Af- terwards King William's letter to the Assembly was presented, in which he expresses his affection to them, but presses calm- ness and moderation in their proceedings in very strong terms; yea, tells them, that his authority should never be a tool to their irregular passions. In answer to this letter, the Assem- bly say, they '* received this letter with all the joy and thank- fulness that the rising and shining again of the royal favour upon this long afflicted and distressed church could possibly inspire. The God of love, the Prince of peace, with all the providences that have gone over us, and circumstances that we are under, as well as your Majesty's obliging pleasure, require of us a calm and peaceable procedure. And if, after the vio- lence for conscience sake that we have suffered and so much detested, and those grievous abuses of authority in the late reigns, (whereby, through some men's irregular passions, we have so sadly smarted), we ourselves should lapse into the same errors, we should certainly prove the most unjust towards God, foolish towards ourselves, and ungrate toward your Majesty, of all men upon earth," Afterwards they say, *' Desiring in all things to approve ourselves unto God, as the true disciples of Jesus Christ, who, though most zealous against all corrup- tions in his church, was most gentle towards the persons of men." But, notwithstanding of all this moderation of the As- sembly, the Prelatical party raised great clamours against them at court, and through England, for their severity. But, as the Assembly observe in their foresaid answer to the king, " Great revolutions of this nature must be attended with occasions of complaint ; and even the worst of men are ready to cry out of wrong for their justest deservings." This Assembly was much concerned to get Presbyterians united among themselves, who under the late persecution had been wofully divided by means of the indulgences and tolera- tion granted by the civil government ; and, to compass this design, they received into fellowship with this church and her judicatories, three ministers. Masters Linning, Shields, and Boyd, who had carried the point of separation on the foresaid accounts to too great a height; but now promised to live in union with, and subjection to the judicatories of the church for the future : having at the same time given in a long paper ^0% A Fair and Impartial Testirhmit/, for the exoneration of their consciences, bearing testimony W what they judged right, and against what they took to be wrong. These three ministers afterwards proved eminently useful in the church, and in the judicatories, and contributed greatly to heal the schism that was among us. This church having been long overwhelmed with ruins, this Assembly, 1690, had much work to do to remove some of the rubbish, and establish some order : They had multitudes of curates remaining in the churches still to deal with 5 they had civil rulers urging a coalition with, or comprehension of, many of them ; they had rents among themselves to heal, and many other difficulties to grapple with. Amidst all these they did a great many good things, such as appointing all ministers, el- ders, and probationers, to subscribe the Confession of Faith ; making acts for keeping the Lord's day, and for applying to the Parliament to alter markets from Saturdays and Mondays ; for erecting schools in the Highlands, providing them with Irish Bibles ; for rescinding the sentences passed by the public reso- lutioners and protesters against one another. They appointed large committees or commissions for visiting several parts of the national church, with instructions how to manage ; they also appointed two of their number to repair to London, to wait upon the king concerning the aifairs of this church. And for further healing of their rents, turning away:^the wrath of God, and imploring his mercy, they appointed a national fast to be observed on the second Thursday of January thereafter. In the causes whereof, they enumerate a great many sins of the land, both in the former and present times ; such as^ '^ In- gratitude for mercies, treacherous dealing with God, unsted- fastness in his covenant, falling from their first love, open de- fection of all ranks from the ways of God, by horrid immora- lities, and sacrificing the interest of Christ, and privileges of his church, to the will and lusts of men, introducing Prelacy, imposing and taking unlawful oaths, shedding innocent blood, the general fainting under the late persecutions, and even of eminent ministers, by either yielding to the defections and evils of the time, or not giving seasonable and necessary testimony against them ; ignorance and neglect of Christ, and of living by faith on him ; contempt of the gospel, and barrenness un- der it ; want of holiness and piety towards God, and of love and charity towards men ; the most part being more ready to censure the sins of others, than to repent of their own." These, and a great many other evils, they mention as grounds of fasting. It has indeed been complained of,^ that the hints given of some of these evils are too general. No doubt, if the A Fair and Impartial Testinmii/, 303 tlrawing of the act had been put in some hands, these had been inore particularly and fully expressed, and the Assembly would not have scrupled to have approven the act in that shape. It is wished the act had been more full and explicit, with respect to the shedding of the blood of God's saints and martyrs under Prelacy. The king's ecclesiastic supremacy then advanced to a most blasphemous height, the self-contradictory oath of the abominable test, and the fearful indignities done to our covenants, which we find mentioned by subsequent Assem- blies, and for which there is cause of mourning and humilia- tion to this day. Likewise, we wish they had done more to retrieve the honour of these broken and burnt covenants, by openly asserting the lawfulness and obligation of them, and applying to the civil powers for their concurrence to renew them, or rather of one made up of both, with accommodation to their times and circumstances. No doubt they were well apprised of the opposition that would be made to such a mo- tion, as they found made to other such designs, and particu- larly to that of purging the church, and keeping out of judi- catories those who were enemies to it ; in which they met with strenuous opposition from statesmen and great men in power, and even from the throne itself; as appears from the king to the Commission of Assembly 1690, and his letter to Assembly 169"-:^, wherein he presses strongly their uniting with the Episcopal ministers then in churches. His commissioner, the Earl of Lothian, seconded the king's letter ; and, because they fell not in with it, he said he had orders to dissolve the Assembly, which he did, without naming a diet for another. And here we cannot but observe the noble spirit and dispo- sition of the Assembly 1692, which they shewed upon that oc- casion. The moderator, Mr William Crichton, in his speech to the Commissioner, delivered himself as follows : " May it please your Grace, This Assembly, and all the members of this na- tional church, are under the greatest obligations possible to his Majesty ; and, if his Majesty's commands to us had been in any, or all our concerns in the world, we would have laid our hands upon our mouths and been silent ; but they being for 2. dissolution of this Assembly, without indicting another to a certain day, therefore, having been moderator to this Assem- bly, I, in their name, they adhering to me, humbly crave leave to declare, that the office-bearers in the house of God have a spiritual intrinsic power from Jesus Christ, the only Head of his church, to meet in Assembly about the affairs .thereof, the necessity of the same being first represented to the magistrate^ and further, I hum.bly crave, that the disso- 304: A Fair and Impartial TestimotH^. lution of this Assembly, without indicting a new one to a cer-. tain day, may not be to the prejudice of our yearly General A^isemblies granted us by the laws of the kingdom." Here the members rose op, and with one voice declared their adher- ence to what the moderator had said. Whereupon the mode- rator, turning himself to the A.^sembly, as if he was to pray, the members, by a general cry, pressed to name a diet for the next General Assembly. The moderator thereupon said, That, if they pleased, the next General Assembly might meet here at Edinburgh, upon the third Wednesday of August 1693 years. And the members did agam with one voice declare their ap» proDation thereof. Wlierefore those who knew the difficulties our ancestors had then to struggle with, will rather be inclined to pity than censure them, and to bless God that helped them to do so well ; though still it must be owned, it would have been much for the church's exoneration, that matters had been more plamly and closely laid to the door of the state, that the world might have seen where the stop was. Nevertheless, by that wonderful revolution, all persecution was stopt, and the church enjoyed the freedom of gospel- ordinances ; the Lord gave large testimony to the word of his g-ace, and there were great days of the " Son of man" in many places of the land, and multitudes of souls were brought in to Jesus Christ their Saviour. Likewise judica- tories did many good things, some of which we shall instance. The General Assembly, in the years 1694, 1697, 1698, and subsequent years, shewed great zeal for suppressing pro- faneness and immorality, by making many acts to that pur- pose, and by applying to the Parliament to concur with them by the civil authority ; who were pleased to revive former acts, and make several excellent new acts for that end, which the Assembly appointed to be read, together with their own acts, frequently from the pulpits. Likewise, it was the care and business of the General Assembly, for many years, to get the North and Highlands supplied and planted with proper ministers ; they sent divers committees of the most expe- rienced ministers to purge and plant the North, and trans- ported many of the best ministers of the South to that countryo These first Assemblies, and severals since, have made strict laws with respect to licensing preachers, not only about their learning, orthodoxy, and prudence, but have appointed pres- byteries " to make narrow enquiry into their moral character and piety, and what sense and impressions they have of reli- gion upon their own souls ; and they declare that such as are < steemed to be vain, imprudent, proud, or worldly-minded, by A Fair and Impartial Testimony* 305 the generality of sober intelligent persons who converse with them, shall be kept back from that sacred work." Happy were it for the church, if these excellent rules were strictly observed by all the presbyteries of this church I They made acts against the Atheistical opinions of the Deists and others. They condemned the errors of Madaiu Bouriguon, and desposed Dr Garden for espousing them. They strictly appointed all ministers and preachers to subscribe the Confession of Faith. And for preserving of truth, and for preventing the corrupting of youth with error and immorality, they appointed all schoolmasters, chaplains, and governors of youth, to subscribe the Confession of Faith ; and those who do not so, or are guilty of negligence, error^ or immorality, they appointed presbyteries to apply to magistrates, heritors, &c. to get them removed fiom their offices. They also enacted. That those who should receive licence or ordination from any of the late prelates, should be incapable of ministerial communion with this church, till they give evidence of their repentance. They made excellent barrier acts, for preventing all inno- vations in our doctrine, worship, or government, by appoint- ing, that all those acts which are to be binding rules and con- stitutions to the church, shall first be proposed as overtures to the Assembly, and be transmitted by them to the several presbyteries of this church, that they may send their opinions or consent to the next Assembly, who may then pass the same into acts, if the more general opinion of the church, thus had, agreed thereunto. They made many acts and frequent appli- cations to the government, for suppressing and preventing the growth of Popery ; and encouraged students and preachers, having Irish, that they might be useful in those parts ; and do still continue to send such to assist the ministers where Po- pery abounds, by preaching, catechising, and instructing of the people, for counteracting the trafficking priests among them : In which design our Sovereign now concurs, by the yearly bounty of a thousand pounds Sterling. Also the Assembly have been at great pains to get schools erected in every pa- rish throughout the land, and appoint ministers to see that none be suffered to neglect the teaching of their children to read, and that the poor be taught upon charity. The Commission of Assembly 1699, according to their in- structions, sent four worthy ministers, Mess. Shields, Bore- land, Stobo, and Dalgliesh, with the Scots colony, to America; and one great design was for propagating the gospel, and con- verting the Heathen in those parts. The Assembly 1700 ap- VoL. IV. No. 30. Q ^ ' 306 A Fair and Imjiartial Testimony, pointed a national fast, and one special ground was for their success. Of which thej acquainted them by a letter, in which they directed them, upon their landing and settling in Ame- rica, " to keep a day with all the people for solemn prayer and fasting, bewailing former sins, renewing baptismal en- gagements, and, with the greatest seriousness, dedicating themselves and the land unto the Lord." The Assembly 1?04 set on foot that noble project of propagating Christian know- ledge in the Highlands, islands, and foreign parts of the world, by erecting charity-schools and otherwise, which they began by a voluntary subscription and contribution through the na- tion, instructing their commissioner to encourage and carry on the said design, which was done from time to time, until they obtained letters patent from the sovereign, anno 1709, for erecting the subscribers into a society and corporation for ma- naging that affair ; and many collections have our Assemblies appointed for that blessed design, whereby, and by donations from pious persons both at home and abroad to the society, their stock is greatly increased, and they are now enabled to maintain above 130 charity-schools in our Highlands and islands at home, besides several missionary in America, for propagating Christianity among the Heathen. And we have certain information of the happy success of these schools at home ; thousands of ignorant and barbarous people have been civilized and reformed, and many of them, we hope, have be- come truly religious. Likewise, the Assembly have been at great pains to get new impressions of the Bible in Irish, and also to get the Psalms, Confession of Faith, Larger and Short- er Catechisms, translated into Irish, and dispersed through the Highlands ; and by the help of piously disposed persons, both in this and our neighbour nation, they have got to the number of SO libraries settled in particular places through the Highlands and Islands. And what reason have we and all Scotsmen to give thanks to God for directing, countenancing, and prospering this noble design so far in our land ? They also established an excellent form of process in church-judicatories with relation to scandals and censures, by act 11. Ass. 1707 ; likewise an useful method for ministerial visitation of families, by act 10. Ass. 1708. These, and many other good things, have our old suffering ministers and our General Assembly been instruments, under God, to set on foot and promote, since the Revolution ; for which we desire always to offer up our hearty thanksgiving and praises to Almighty God, for helping them so far in advancing our holy religion. A Fair and Impartial Testimony, 307 It has been indeed complained by some, that after the Re- volution they did not pass distinct rescissory acts, for Christ's Headship over his Church, the Divine right of Presbytery, the Church's Intrinsic Power, the Obligation of our Cove- nants, &c. No doubt it might be some stop to them, that the magistrate entertained a jealous eye then upon the church, with respect to these points, lest they should have carried matters to too great heights against those who differed from them ; and therefore the king and parliament, pari. I. sess. 2. rescinded all the old acts in favours of the church, which enjoined civil pains upon their sentences of excommunication. Yet, not- withstandmg, we wish they had done more, if possible, for as- serting these principles which they held, than they did, im- mediately after the Revolution. Had they foreseen what a handle their not doing it would have given to some to promote a separation from this church, we persuade ourselves they would have essayed to have done more. Those old sufferers indeed might reckon that the world was sufficiently apprised of their principles with respect to foresaid points, and that no man would question them, seeing they had hazarded the loss of all things for adhering to them ; for it was upon that very account they were cast out of their houses and benefices, im- prisoned, fined, banished, and hunted as partridges on the mountains. And although they passed not distinct Assertory Acts with respect to these points, yet we have plain declara- tions of their mind about them in several public acts and deeds. It was upon their solicitation that the Parliament, June 7, 1690, passed an act for establishing Presbyterian go- vernment among us, as being agreeable to the word of God ; and at the same time ratified our Confession of Faith, and in- serted it verbatim in their public records, in which Confession it is expressly asserted, chap. xxx. sect. 1,2. '' The Lord Jesus, as King and Head of his Church, hath therein appoint- ed a government in the hand of church-officers, distinct from the civil magistrate. To these officers the keys of the king- dom of heaven are committed," &c. And, chap. xxvi. sect. 6. " There is no Head of the Church but the Lord Jesus Christ." And, chap, xxiii. sect. 3. " The civil magistrate may not as- sume to himself the administration of the w ord and sacraments, or the power of the keys of the kingdom of heaven," &c. Likewise they rescinded the act for the king's supremacy in church-affairs. Our first Assembly, by many acts, have appro- ven our Confession with all the aforesaid articles, and appoint- ed all the members of this church to adhere thereto ; also mi- nisters, elders, and entrants to the ministry, are bound to make 308 A Fair and Impartial Testimom/, solemn profession thereof, and subscribe the same ; and parents at baptism are daily required to train up their children accord- ing to it. Likewise the moderators of all our Assemblies, at the close of every Assembly, do publicly assert and declare before the king's high commissioner, that ** as the Assembly meet in the name of our Lord Jesus Christ, the only King and Head of his church, so they part in the same name ;" and also they name the diet of the next Assembly. And when the commis- sioner dissolved the Assembly 1692 abruptly, without naming a diet for another, the moderator did, in his face, with con- sent of the whole Assembly, remonstrate against it, and de- clare, that " the office-bearers in the house of God have a spiritual intrinsic power from Jesus Christ, the only Head of his Church, to meet in Assemblies about the affairs thereof j" and he named a diet for another Assembly. All this is recorded in the Assembly's books. In like manner did the Assembly re- monstrate, when dissolved in the year 1703. And the very next Assembly 1 704, in their answer to the queen's letter, do plainly tell her, that " they were now again met in a JNational Assembly in the name of our Lord Jesus Christ." Also, they approved the several synod-books through Scotland, which had Assertory Acts recorded in them, for Christ's Headship, the Divine Right of Presbytery, the Church's Intrinsic Power," &c. To prevent which approbation, was the reason (as then generally believed) why the commissioner dissolved the pre- ceding Assembly. Again, the Assembly 1705, in their 7th act concerning Mr Hepburn, do assert in plain words, that *^ the Lord Jesus Christ is the alone King and Head of the Church." And Ass. 1707, act 11. declare, that " our Lord Jesus Christ hath instituted a government and governors ec- clesiastical in his house, with power to meet for the order and government thereof." And as for the divine right of Presbytery, the Assembly 3711 do expressly declare for it in their IGth act, when they appoint all entrants to the ministry, both when licensed and ordained, to subscribe and declare, not onl)' that our Confes- sion of Faith and purity of worship are founded upon the word of God, but also that the " Presbyterian government and dis- cipline of this church are founded upon the word of God, and agreeable thereto ;" and also solemnly to *' engage that they will firmly and constantly adhere to the said doctrine and wor- ship, and to the utmost of their power, in their station, assert, maintain, and defend the discipline and Presbyterian govern- ment of this church, by kirk-sessioiiSj presbyteries, provincial A Fair and Impartial Testhnoni/* 309 synods^ and General Assemblies, during all the days of their lives." Whereby all ministers and preachers do plainly re- new our covenants. And that ministers in former years were of the same mind, appears by the church's declaration by their commission in the year 1698, published in their JSea^onable Admonition, p. 5. ki which they say, ^* We do believe and own that Jesus Christ is the only Head and Kmg of this church : and that he hath instituted in his chnrcb, officers and ordinances, order and government, and not left it to the will of man, magistrate or church, to alter it at their pleasure. And we believe this government is neither Prelaticai nor congrega- tional, but Presbyterian, which now through the mercy of God is established among us ; and believe we have a better founda- tion for this our church-government, than the inclination of the people, or laws of men," &c. And that Commission's whole actings and conclusions were ratified and approven by Ass. 16^'9, act 12. Besides all which, our assemblies and commissions have frequently owned the obligation of our cove- nants, by mentioning the breaches of them among our causes of fasting. Ass. 17Q0, act 5. they lament " our continued unfaithfulness to God, notwithstanding of our solemn cove- nants and engagements to the contrary." Again, Ass. 1701, act 9. they say, ** Our sins are the more aggravated, that they are against so many solemn repeated vows and engage- ments, and covenants with our God, which have been openly violated and broken by persons of all ranks, and treat»*d with public contempt, indignities, and affronts," &c. We bless God, that has determined our church to own these truths so openly, over the belly of all their difficulties and discourage- ments ; and we desire heartily to join with them in declaring for the " Headship of our Lord Jesus Christ" over his church, in opposition to the pope, magistrate, or any other ; likewise for the " spiritual intrinsic power of the church" to chuse her officers, meet in her judicatories, inflict censures, and govern the church, in opposition to all Erastian opinions or practices promoted by any party or person whatsomever ; as also for the divine right of Presbyterian government in the church, in opposition to Prelacy, Independency, ^c» and for the lasting obligation of our covenants, seeing they bind us to nothing but what we are antecedently bound to by the Scriptures of truth. Thus the church of Scotland continued owning and adher- ing to her ancient principles and doctrines, and using means to promote religion through the land for many years after the Re- volution, without any visible declcn.^ioii, But, alas I her de- J 10 A Fair and Impartial Testimony, generacy and defection hath of late years become too visible j and our Union with England in 1707 may be looked upon as the cliief source thereof, next to the corruption of our hearts. When this transaction came to be laid before the Scots par- liament in 1706, the nation was most intent about it, not know- ing the nature or articles, whether it was a federal or incor- porating union ; but when it was seen to be the latter, and the majority of the house disposed to agree to it, both the church and the body of the people were vastly uneasy, great numbers of addresses came up against it, and insurrections were much feared. The Commission, by appointment, sat during the whole session, and was exceeding numerous ; members attending by turns. They presented three addresses to the parliament; the first was for " an unalterable security of the established reli- gion, to the people of this land, and all succeeding generations, so far as human laws can go." To satisfy them, the parliament enacted, " That the esta- blishment of the doctrine, worship, discipline, and Presbyterian government of this church, should be held as an unalterable, fundamental, and essential condition of the Union of the two kingdoms," if concluded. This seemed to quiet many, reckon- ing the security of the church not so precarious and uncer- tain, when thus established by the mutual agreement of both parliaments in a solemn treaty of Union, than when settled by acts of (he Scots parliament only ; for the faith of the English in keeping treaties was at this time much spoken of. But the most part of the church continued still averse to an incorpo- rating union, and their coming under the jurisdiction of a British parliament, in which the English members, being pre- latical, would be ten to one of Scots members ; wherefore the Commission presented a second address, declaring this aversion^ They indeed met with great opposition from noblemen and gentlemen, elders in the commission, who had views of tem- poral offices and advantages from court by being for the Union; yet they represented the grievances the church and her mem- bers might fall under by the Union, such as oaths, tests, and impositions inconsistent with their principles. And in their address they plainly testified against " the subjecting this na- tion to a British parliament, in which twenty-six prelates would be constituent members and legislators ; for (say they) it is contrary to our known principles and covenants, that any churchman should bear civil offices, or have power in the commonwealth." To this they got no answer, save a clause put in the act for securing the church, that '' no oath, test, or subscription, shall ever be imposed within the bounds of A Fair and Impa/rtial Testimony, S 1 1 this church and kingdom contrary to our Presbyterian estab- lishment/' By which (it is to be regretted) the parliament neither shewed regard to the principles of Scotsmen when out of the kingdom, nor to the obligation of our covenants ; nay, they proceeded to worse afterwards, by declaring, that '' the parliament of England might provide for the security of the church of England within the bounds of that kingdom, as they should think expedient ;" whereby they consented to the se- curing of Prelacy and the ceremonies of that church as a fun- damental of the union. This being both against the word of God and our solemn league, we have cause to mourn over it as a national breach of covenant, in some respect ; though it is a mercy the church was helped to remonstrate against it ; for the Commission, when informed of it, presently presented a third address, (though greatly opposed), craving that " there might be no such stipulation or consent for the establishment of the hierarchy and ceremonies, as they would not involve them- selves and the nation in guilt," &c. From all which it is evi- dent, that this church did remonstrate against making an union with England upon terms not consistent with our ancient cove- nant-union with that kingdom; for thecnsuing Assembly, 1705, approved the Commission in what they did. But, notwithstanding of the Church's remonstrance against this union and the foresaid sinful stipulation, it was concluded and ratified by both parliaments ; but it doth not appear that this memorable transaction has been followed with the special blessings of Heaven, seeing it hath brought on very much sin, and many growing evils upon this poor land, to the dishonour of God, and decaying of true Christianity among us. For after the Union, when our correspondence and communication with the English was greatly increased, the Lord's day began to be profaned after their example, and other immoralities much to abound, and the societies for reformation of manners to dwindle away. Likewise our nobility and gentry have been since that period giving up gradually with family-religion, and the very form of godliness, and falling into a looser way of living ; for many of them since the Union do either dwell or spend much time in England, whereby they learn many of their vices and evil customs; they are either reconciled to the English hierarchy and worship, or live much in the neglect of all public worship ; and, being there under the inspection of no parish minister, they and their families get leave to live as they list ; and, when they come down to Scotland, they get many to fol- low their loose examples. Also, since the Union, public oaths are prodigiously multl- 312 ^ F^^^' «^^^ Impartial Testimony » plied, in qualifying men for offices, in collecting and paying of taxes; and manifold perjuries are thereby committed, and particularly by custom-house oaths, and running of goods, which also opens a door to many other sins. And hereby Atheism, Deism, and Infidelity, have made progress in the land, Ijikevvise, soon after the Union, the English service and ce- remonies were set up in several places, and afterwards the par- liament gave a toleration for it, and the body of the Episcopal clergy embraced that worship, though their ancestors had al- ways opposed it heretofore. Yea, by this law, almost all er- rors are tolerated ; and now even the Popish worship is kept openly, and connived at. A superstitious form of swearing was soon introduced from England, by laying the hand on and kissing the gospels. The sacramental test, and conformity to the liturgy and ceremonies, is imposed upon the members of this church, while serving the king in England and Ireland. Ijikevvise many other encroachments are made upon the go- vernment, rights and privileges of this church, by the tolera- tion act, and by the act for restoring patronages, by the act for a vacation of the Lords of Session, and other courts, in the end of December, whereby the keeping of holy days is en- couraged ; and, lastly, by refusing access to the House of Peers, unless the address be directed to the Lords Spiritual. And all these grievances are brought upon us, notwithstanding of our security by the Union act, and the English faith so much talked of. From all which we may conclude, That as our Union with England was made upon sinful terms, so in the event it hath proven a great judgement upon this land and church. Alas ! we have been perfidious to God, and no won- der though men should be left to prove perfidious to us. Very soon did Scotland feel the bitter effects of the Union ; for, in the view of its being concluded, several of the Episco- pal clergy began to set up the English service in meeting- houses, hoping to find more countenance and support from England on this account. This way of worship was wholly new and strange, and could never find place in Scotland be- fore. Wherefore, the General Assembly IfO?', that met soon after the conclusion of the Union, gave an honest tesriniony against this new worship, by their 15th act, entituled, Act against innovations in the worship of God ; wherein they say, *' the purity of divine woiship, and uuiformity therein, hath been the great happiness of this church ever since her refor- mation ; and that the introduction of these innovations was not so much as once attempted, even during the late prelacy ; that they are dangerous to this church, and manifestly contj^ary to A Fair and Impartial Testimony, 31 3 our known principle, viz. That nothing is to be admitted in the worship of God, but what is prescribed in the Holy Scrip- tures ; and that the Assembly, moved with zeal for the glory of God, and the purity and uniformity of his worship, doth dis- charge the practice of all such innovations of divine worship within this church ; and doth require and obtest all the minis- ters of this church, especially those in whose bounds any such innovations are, or may happen to be, to represent to their people the evil thereof, and seriously to exhort them to beware of them, &c. And they appoint the Commission to use all pro- per means for suppressing such innovations." Which the Com- mission did, as appears by their act 5th August 1709, which they ordained to be read in all the churches through Scotland. But the more the church opposed this new worship, (as they judged they were warranted to do by the laws of the land), the more forward were their enemies to set it up, and at length got the Parliament to espouse their cause. Likewise, soon after the Union, gross profanation of the Lord's day began to abound, by travelling, carrying goods, driving cattle, and other abuses on that holy day ; as appears from the I'^th act of Assembly 1708. For preventing where- of, the Assembly in that act appointed each Presbytery to send some of their number to attend the Lords of Justiciary at their first circuit that falls to be in their bounds, and to repre- sent to their Lordships the profanation of the Lord's day by the foresaid wieked and sinful practices, xlnd the General Assembly did seriously recommend to the Lords of Justiciary to take an effectual course to restrain and punish the foresaid abuses ; which, the Assembly say, they will acknowledge as a singular service done to God and his church. Also they en- join all ministers to represent to their people, among whom such practices are, the great hazard their immortal souls are in by such courses ; and also to proceed not only with eccle- siastic censures against Sabbath-breakers, but also to apply to justices of peace, and other magistrates in their bounds, to exe- cute the laws against them. But, our commerce with England still increasing, the profanation of the Lord's day among us is come to a great height, in spite of all the church hath done against it. But, our sins and provocations against God being highly ag- gravated, as a just punishment upon us, God was pleased to let loose our enemies in the British Parliament to bring in a bill, which they got passed into a law, for allowing those of the Episcopal clergy the use of the English liturgy in Scotland, containing some grievous clauses in it against the just and Vol. IV. No. 30. R r 314 A Fair and Impartial Testimony, legal rights of the established church. While the bill was in dependence, March 1712, the Commission met and addressed the queen, in which they gave free and faithful testimony a- gaiust the said bill, which the Assembly that met in May 1712 did unanimously approve ; and, as a token of it, did insert their address in their books, and print it with their acts. In it they say, " The church of Christ in Scotland is in hazard of sad alterations and innovations, inconsistent with and con- trary to that happy establishment secured to us by the laws both of God and the realm, by the said bill. If the matters in question did only relate to our own ease and better accom- modation, we should patiently bear the same; but when we see the glory of God, and the power and purity of our holy re- ligion, and of the ordinances of Jesus Christ in this church, so much concerned, we cannot but hope that your Majesty will allow us to plead our just right," &c. Afterwards they plead the several acts of Parliament for settling and securing the worship, discipline, and government of this church, with her rights aud privileges ; all which acts were ratified by the Par- liaments of both kingdoms in the treaty of Union, and declared to be a fundamental, essential, and unalterable condition of the said treaty of Union in all time coming. It is observable, af- ter pleading the 5th act Pari. 1690, which allows the Presby= terian ministers and elders to have power to try and purge out all insufficient, negligent, scandalous, and erroneous ministers, by due course of ecclesiastical process and censures, and like- wise to redress all other church-disorders j they add, By which act it is evident, that Presbyterian church-government being thus established, the ministers and elders of this church have all the powers committed by our Lord and Master to his mi- nisters and officers, to watch over the flock, and to guard against all usurpers and intruders. Afterwards they add, " We cannot but express our astonishing surprise and deep affliction, to hear of such a bill, offered for such a large and almost boundless toleration, not only threatening the overthrow of this church, but giving a large licence almost to all errors and blasphemies, and throwing up all good discipline, to the dishonour of God, and the scandal and ruin of the true Christian religion, and the infallible disturbance of the quiet, and to the confusion of this church and nation. And there- fore we do in all humility, but with the greatest earnestness, beseech, nay obtest your Majesty, by the same mercy of God that restored this church, and raised your IMajesty to the throne, to interpose for the relief of this church, and the A Fair and Lnpartial Testimony. 315 maintenance of the present establishment, against such a mani- fest and ruining encroachment." The church being most earnest to oppose this toleration, and other grievances then coming upon the church, they sent three of their number, Messrs Carstares, Blackwall, and Bailhe, to London, to present this and others of their petitions, and to agent the church's cause ; but, notwithstanding of all that, this and other acts were passed against the church ; all Episco- pal ministers were allowed to preach, pray, administer the sa- craments, and marry, without any other caveat that appears for their doctrine, save that they shall not deny, in their preach- ing or writing, the doctrine of the blessed Trinity. They are not by that act obliged to satisfy the church, or any person or society, concerning their belief of the doctrine of the Trinity; it is enough if they do not openly impugn it : so that there is a liberty given to the most erroneous or scandalous men, to preach and dispense sacraments, without being accountable to any. We do here join with the church in testifying against such a boundless toleration, as being contrary to the word of God, and the practice of reforming magistrates and churches therein commended ; as in 2 Chron. xxxiv. 33. Rev. ii. 2. and to these texts wherein such a toleration is reproved, as Rev. ii. 14, 15, 20.; as also it is contrary to our Confession of Faith, chap. 23. and to our Larger Catechism upon the 2d commandment. At the same time there was another distressing bill present- ed in the Parliament for restoring of patronages, and repealing the act 1690, which gave liberty to parishes to call their own ministers. This also carried against the church, notwithstand- ing of the Commons' address, which was in like manner ap- proven by the Assembly. In this address they plead and as- sert, " That the act 1690, abolishing patronages, is a part of our Presbyterian constitution, ratified by the acts of Parliament of both kingdoms in the treaty of Union, and declared to be unalterable : That, from our first reformation from Popery, patronages have still been reckoned a yoke and burden upon this church ; and this is declared by the First and Second Books of Discipline : That the restoring of them will inevitably ob- struct the work of the gospel, and create great disorders and disquiet in this church and nation ; and that there is one known abuse attending patronages, viz. the laying a foundation for Simoniacal pactions betwixt patrons and those presented by them." Though this did not avail to stop the bill, yet it was a plain testimony from the church againsst patronages ; which we cannot but approve and adhere to. Likewise, we approve of that noble testimony which the 316 A Fair and Impartial Test wwny. General Assembly gave against both the toleration and pa- tronages, May 13, 1715, when they approved a nieraorial con- cerning them, which they appointed to be sent to the Duke of Montrose, principal secretary of state, most humbly entreating him to lay it before the king, viz. King George I, The te- nor of it is as follows : ** The church oF Scotland, being restored at the happy Re- volution, was, by the claim of right, and acts of Parliament following thereupon, established in its doctrine, worship, dis- cipline, and government ; and, that this legal constitution and establishment might be unalterably secured, it was declared to be a fundamental and essential condition of the Union, and ac- cordingly ratilied in the Parliaments of both kingdoms. But the zeal of the established church of Scotland for, and their steady adherence to, the Protestant succession, did expose them to the resentments of a disaffected party. And now they account themselves aggrieved by some acts passed in the Parliament of Great Britain ; as, 1. By the act granting such a large and almost boundless toleration to those of the Episco- pal persuasion in Scotland, while the liberty allowed to Pro- testant Dissenters in England, (who had always given the most satisfying proofs of their undoubted zeal an0 restore Presbyterian government, abolish patronages, and put the people's rights under the guardianship of presbyteries, who then took special care of them, according to our known principles ; so that their settlements gave general satis- faction. Our judicatories then understood the act 1690 as designed to deliver parishes from the intrusions made upon ihem under patronages, and to restore them to their primitive liberty, according to the word of God. This is evident from the Assembly 1712, their approving the Commission's address to the Queen against patronages, in which are these words : *' Whereby your Majesty may plainly perceive the act 1690, abolishing patronages, must be understood to be a part of our Presbyterian constitution, secured to us by the treaty of Union for ever ; and that the Parliament i 6^0 was sincerely desirous only to restore the church to its just and primitive liberty in calling ministers in a way agreeable to the word of God.*" That this was the sense put upon the act 1690, ap- pears also from the form of calls then constantly made use of by the church, which is printed in our larger overtures, and runs thus : " We the heritors and elders of the parish of , have agreed, with the advice and consent of the parishioners, to invite, call," &c. No call could then be re- ceived without that clause, *' of the consent of the parishion- ers." No doubt the words of the act I6i;0 might have been perverted to the people's hurt in some hands ; but the church being allowed to explain and execute that act agreeably ta their own principles, as they then did, the people continued easy under it, as linding their rights sale, their consent always UQccs^ary, and no intrusions made upon then]. This consent A Fair and Impartial Testimony, o\7 f^f the people, in settlements, had been judged necessary by this church in all periods since the Reformation. Object. Those who favour intrusions object, *' That by act of Assembly lG4i), settlements might sometimes be made con- trary to the inclinations of the majority of the people, if their dissent arose from causeless prejudices ; and consequently that ministers might be settled against the minds of congregations, in case they had nothing to object against their life and doc- trine." Ans. We must certainly miderstand and explain the act 164<9, by the known principles and practice of the church at that time, and by the ^d book of Discipline, which the As- sembly 1649, and the whole church, had several times sworn to in the national covenant. In that second book, our church doth three or four times declare for the consent of the con- gregation as necessary in settling of ministers, as also against intruding any man upon them contrary to their will ; and doth affirm, that this order of settlement is according to the word of God, and the practice of the apostolical and primitive kirk. And that famous Assembly 1638, which abolished Prelacy and restored Presbytery, did explain the national covenant as binding us to maintain the Second Book of Discipline, Decem- ber 8th. Likewise the Assembly did, within ten days after, expressly renew their declaration for the people's rights, by their act December ISth, viz. *' That no person be intruded in any office of the kirk, contrary to the will of the congrega- tion to which they are appointed." And that the Presbyte- rians of that period were of the same mind, appears from the 8th act of Parliament 1640, by which they restored to pres- byteries the patronages of those parishes which the bishops had possessed, but with this mlro of the interest of the pa- rishes, '' That they be settled upon the suit and calling of the congregations," according to the acts and practice of this church. And from the Assembly IGitiJ, their act, August 3d, for making lists of probationers for patrons to chu^sC upon ; they appointed, that " Presbyteries, with the consent of the most or best part of the congregation concerned, shall make up the list of six willing to accept." And by the directory for the ordination of ministers, agreed upon by the Assembly at Westminster, and approven by the General Assembly 1645, the candidate is appointed to pieach three several days, and to converse with the people among whom he is to serve, for the end that they may have trial of his gifts for their edifica- tion ; and afterwards they were to signify their consent to the Presbytery as they found cause. From which it is evident, Xx2 318 A Fair and Impartial Testimony. that church-judicatories then allowed the people to judge of the suitableness of the candidate's gilts for their edification, and held their consent necessary to his ordination. And that the Assembly 1649 were of the same mind, is plain from their swearing to the Second Book of Discipline, which declares so strongly for the consent of congregations in settlements, which surely they would be careful not to contradict by their act. They indeed lodged the election in the hands of the session ; but at the same time appointed them to use all possible ten- derness for obtaining harmony in the congregation, and to pro- ceed to a new election, in case the major part of the congre- gation dissented from their choice, if their dissent was not grounded on causeless prejudices. Now these elders, who were the electors, being the representatives of the people, and the most eminent in the parish for piety and know^ledge, would doubtless previously consult the inclinations of the better sort, particularly the communicants, who are properly the members of the congregation ; and, if they found that the most knowing and religious part of the congregation was for the settlement, they might reckon that the causeless prejudices of others, not complete members of the congregation, were to be less regard- ed. We are firmly persuaded the church in that period were far from reckoning it a causeless prejudice against a man, if the most religious or knowing part of a congregation declared their dissent from the session's choice, because they found the preacher's gifts unsuitable for their edification ; no, in that case, the session would have been appointed to make a new election. The people then were not confined to objections only against the life and doctrine of the candidate, but allowed to dissent from and object against the election itself, and give what reasons or grounds for it they thought proper ;*and, if the session could not satisfy them after all pains taken, they proceeded to a new election. All this appears from a known pamphlet, printed anno 1733, entituled, *' Account of the method of electing a minister to the parish of Strathmiglo, in two instances, in the years 1654 and 1655, in a letter to the minister there." If it be asked, What is then to be meant by causeless prejudices mentioned in the act 1646 ? Ans. Any groundless or trifling objection against a man, because of his mean extract, low stature, bodily infirmity or blemish ; or because of some groundless report, or the strictness of his walk, zeal for his principles, or the like ; in which groundless prejudice the Assembly might judge that ignorant and unrea- sonable people were not to be too much indulged ; though at the same time they enjoin all possible tenderness in dealing A Fair and Impartml Testimony, 349 with parishes to bring them to harmony, even then when a lesser part of the congregation dissent from the election with- out relevant objections. Eut, lastly. Seeing this objection from act 1649, is com- monly brought to countenance the intruding of men who force themselves in upon reclaiming parishes, by accepting and hold- ing fast by presentations ; we take this occasion freely to own, that a congregation's offence against a man for evident tokens of '* earthly-mindedness, greediness of filthy lucre, and uncon- cernedness for the success of the gospel, is not a causeless prejudice j" as for instance, when there is a gospel-door open for preachers to get access to parishes, for a man to despise that door, and chuse rather to enter by the door of a presen- tation and violence, and thereby endeavour to thrust himself in upon a congregation against their will, secure a title to their stipend so as no man else can have it, keep fast his hold against all persuasions and entreaties, keep the people long without gospel-ordinances, bind the heavy yoke of patronage upon their neck, and hinder them from getting a minister whom they love and desire ; now, when a man acts so directly against the interest of the gospel, the advantage of precious souls, and his own professed principles and engagements, and when a congregation dissents from his settlement upon these grounds, we cannot say their dissent is grounded upon cause- less prejudices ; nay, they are so well grounded, that the day hath been, when church-judicatories would have stopt their mouths who would be guilty of such things. Object. " Though it be wrong for preachers to take such methods, yet judicatories are under necessity by the law to settle them, or keep paiishes vacant." Ans, 1. Seeing in- trusions into churches are contrary to scripture, reason, and our professed principles, no laws or comnjands of men can oblige us to be accessory to them ; for seeing Christ commands us to do all for the edification of his flock, we must never act for its destruction, as intrusions manifestly aie. \^"henever human laws do clash with the divine, it is indisputably " bet- ter to obey God than man." 2. There is no law yet in being, that obligeth us to intrude men into churches ; for though there be an act passed in 1712 for restoring patronages, yet it doth expressly reserve to the Presbytery and churcli-judicatories the power of judging of the presentee's qualifications and fitness for the charge to which he is presented. Now, the power of judging of a man's qualifications iuust not be restricted to these which render him Mt for the ministry in general, but must be extended to quali- 350 A Fair and Impartial Testimony, fications necessary to make him fit for being minister of the parish to which he is presented ; because a man may be fit and qualified for one charge, that is not so tor another. Now, if a Presbytery do find that a presentee is incapable of an- swering the design of a gospel-minister to a parish, and is in no condition to instruct or edify their souls, by reason of his offending them, or their incurable aversion to hear him, or submit to his ministry ; they may safely judge that such a man is not qualified nor tit to be settled in that parish, and therefore may set him aside. And if, in case of an appeal, the Assembly affirm the Presbytery's sentence, the law is most express and clear, that the cause must take end., as the Assem- bly doth decern, according to act 7. Pari. 1067, which act is confirmed by act 1. Pari. 1581 ; and this act is again ratified by act 1. Pari. 1592, which act is ratified by act 5. Pari. 1690, and stands still in force, being not only ratified by the Union, but also confirmed by Queen Anne's law in 1712, for establish- ing patronages. And as the General Assemblies of this church have been always before 1712 in possession of the foresaid power, so well secured to them bylaw; so also, since that time, their sentences concerning all presentations have beeu submitted to and held as final, from which it is evident, that judicatories are under no force by law to make intrusions or violent settlements. Why then should church- men, who ought to be guardians of the church's liberties, go about to destroy them by violent proceedings ? Is it not soon enough for church- courts to take such destructive coursei*, wheii the Parliament makes new laws obliging them to it ? But, to return to the state of the church anno 1732 : — this was a very critical time to her, and most afilicting to many of her best fiitnds, by reason of the stretching of church-autho- rity ; the intrusions made upon parishes ; the disregarding of remonstrances and petitions of a godly remnant both of mi- nisters and people ; the passing that act 1732, which encou- raged heritors not of our communion to impose ministers upon many parishes ; and the refusing to record ministers' dissents, with their reasons against such deeds. These proceedings were grieving to the hearts of honest ministers, and provoked many to go to pulpits and testify against them, particularly at the opening of synods and other occasions ; and severals of them printed their sermons, as a testimony against these prcr vailing evils. Though this was very offensive to many of our leaders, and to the court chaplains (whose number was then increased), yet none was so much noticed as the Reverend Ebe- laez^r Erskine, minister of Stirling, whose turn was to preach ai A Fair and Impartial Testintoni^ 351 the opening of the synod at Perth in October 1732. The synod judged him censurable, and appointed him to be rebuked for his sermon, because in it he had impugned the acts and proceedings of the Assembly, and had used some strong ex- pressions against the judicatories and ministers of this church, which they reckoned indecent. Upon which Mr Erskine ap- pealed to the Assembly 1733, who affirmed the synod's sen- tence, and rebuked him at their bar. Whereupon Mr Er- skine, with three other ministers, gave in a paper, protesting against the Assembly's sentence, viz. Mr Wilson at Perth, Mr MoucriefF at Abernethy, and Mr Fisher at Kinclaven ; and they all protested for liberty to testify against the act of As- sembly 1732, or the like defections. This protestation the Assembly 1733 could not bear with. As it was very unwise in the synod to proceed against Mr Erskine for his sermon in such a judicial manner, so it was in the Assembly to resent the protestation as they did. In former times such protestations were not reckoned so criminal as now. Mr Andrew Hunter, minister, protested against the Assembly at Edinburgh 1586, for releasing Mr Patrick Adam- son from the sentence of excommunication without signs of re- pentance ; and Mr Andrew Melvill and Mr Thomas Buchanaa adhered to his protest, Mr John Davidson, minister at Pres- ton pans, protested against the Assembly at Dundee 1598, for allowing ministers to vote in Parliament in name of the kirk, where the king was present. Mr James Melvill protested against the Assembly their meeting at Holy rood-house 1602, where the king was present. Mr David Calderwood protest- ed against Assembly 1649, for enacting the directory lor elec- tion of ministers. Yet none of all these were censured for their protestations ; neither do the House of Peers censure these who piotest against their proceedings. Likewise the twelve brethren, who were rebuked by Assembly 1722 for impugning the act of Assembly 1720 against the Marrou^ of^ fered their protestation against the censure ; as did Mr Ga- briel Wilson against the admonition of Assembly 1723 j yet none of these were censured for their protestations. And doubtless it had been greatly for the interest and peace of the church, that Assembly 1733 had followed the example of their wise predecessors, Eut now their authority must be screwed up higher than at former times ; wherefore the Assembly^ without hearing the four protesting ministers any further be- fore them, did .summarily proceed to appoint their Commission in August thereafter to suspend them, if they did not retract ii](?ir protestation, and shovv theii' sorrow for the same; and oj2 a Fair and Impartial Testimony. to proceed to a higher censure, if they disobeyed the said sentence. Accordingly the Commission in August did suspend all the four brethren for adhering to their foresaid pr testation. And, upon their acting contrary to the suspension, the Comnjission in November determined to proceed presently to a higher cen- sure against them, and would not delay it until March, though the Assembly's act allowed it. This decision was carried only by Mr Goudie the moderator his casting vote. And it is to be observed, the Commission went on in this forward and hasty procedure against the four brethren, notwithstanding of the earnest applications and intercessions of many synods, presbyteries, kirk-sessions, magistrates, and others through Scotland, in their behalf, pleading that the Commission might delay them, spare them, or deal tenderly with them. The sentence which the Commission came to against the four pro- testing ministers was, to " loose their relation from their re- spective parishes, and declare them no longer ministers of this church who employ them." And they declared their charges vacant from the date of this sentence. As the judicatories at this time seemed to act with much heat and severity, in order to support or screw up their au- thority ; so we must own that the four brethren seemed to shew no little humour and stifthess in opposing their authority, and despising their sentences ; for they would give no ear to their friends, who dealt with them to shew some subjection to the judicatories, as to their fathers and superiors ; and though they were just now abusing their church-power, and unwar- rantably provoking their children, yet some regard is to be shewn to their authority, even when so doing, as we to our natural parents, though correcting us in an arbitrary way ; according to Heb. xii. 6. As to MrErskine, though he was contending for the truth, many of his friends wished that he had not used such asperity and tartness of expression about the ministers and judicatories of the church as he did ; and many of the leading men in judicatories said, This was the only thing they quarrelled in his sermon ; but Mr Erskine would make no acknowledgement or submission of any sort, though even Mr Wilson and Mr Moncrieff said in their reasons of dis- sent, that they do not " pretend to justify his modes of ex- pression" in that sermon ; and they grant that in several cases it is most proper to use soft and modest expressions in main- taining of truth. We do not see that it would have been any loss to the truth the four brethren appeared for, that they had all shewed more respect to the supreme authority of the church A Fair and Impartial Testmony, 353 in their conduct than they did ; particularly, though they had forborne to protest, as they did in express word, against the sentence of the Assembly as unjust, and against any censure they should inflict on them as null and void of itself ; and if, upon their being suspended, any minister or probationer should preach in their parishes, the same should be held as intrusion upon their charges. And as they protested, so they submitted not to the sentence for one day ; though many worthy minis- ters have formerly submitted to unjust sentences of this sort, to shew their regard to the authority of lawful judicatories of a church, which they owned as a true church ; and this is ap- proven by the most orthodox and judicious divines of the Pres= byterian persuasion. Again, the brethren had the more en- couragement to have submitted for a time, that they had rea- son to expect the next Assembly would take off the sentences, consider their complaints, and do them all manner of justice; and this they might have looked for, from the interposition of so many synods and presbyteries with the Commission in their favours. And though many of their friends were disobliged and offended at them, for their contemning the authority of the church, yet there was a great plurality in the Assembly JF34 for restoring them to their charges and the communion of the church ; and neither that nor any subsequent Assembly did ever approve the Commission who passed the hard sentences against them. When the sentence of the Commission in November 1^33, loosing the relation of the four brethren from their charges, was passed, many protested against it, as did the four brethren themselves, who also appealed to the first free, faithful, and reforming General Assembly of the Church of Scotland. Had they sisted here, they had done well ! but they went a great deal further, by making a secession from the judicatories of this church, and in a short time after constituting themselves into a distinct judicatory for licensing preachers, and ordaining ministers, wherever they should find encouragement. At the same time they protested they would still hold communion with all who were true Presbyterians, and groaned under, and wrestled against, the evils they had been complaining of. This was then their declared resolution, though, alas I they soon departed from it. At first they seemed to be determined to continue in ministerial communion with many worthy ministers they had been formerly intimate with, though these had not freedom to secede as they had done, nor go ail their lengths ; and Mr Erskine, in his answers to the synod, owned that there was " still a body of faithful ministers in the Church q*^ Vol. IV„ >'o. 30. Xj 354' A Fair and Impartial Testimony. Scotland, with whom he did not reckon himself worthy to be compared." Which body had the truths contended for at heart, together with the peace of the church, as well as the four brethren. And, seeing the case was such, the brethren ought in justice to have communicated counsels with that faith- ful body of ministers, who were willing to meet with them at the ensuing Assembly, before they had taken to such strong steps as their stcessmi and const itiUion ; which uncommon steps, they might easily see, tended greatly to affect that whole body, yea, even to divide and rend them asunder, together with the people who should adhere to them respectively, ia case that faithful body should not have light to go into all the measures of the four brethren. Whatever thoughts the bre- thren might have about the union of the church in genera], it might have been expected they would have shewed something of concern for the union of that faithful body of ministers, for whom they did then profess a great regard. Moreover, since they had appealed for redress to the first faithful General As- sembly, they should have delayed any such extraordinary steps until the meeting of the next Assembly, then approaching, and so have kept the matter entire until the whole case was laid before them ; which the brethren themselves should have been ready to do. For, considering how sensibly touched the whole church was with their case, and what preparations were mak- ing for the approaching Assembly, the brethren could not be sure but it might prove the reforming Assembly they had ap- pealed unto. O what dreadful calamities to the church might have been prevented, had the four brethren continued praying and deliberating upon the foresaid two steps, until the meeting of the Assembly in JMay 1784- ; and not have so precipitately seceded from the national church, and constituted themselves into an Antiprcshyteryy by which means, alas ! they became too much engaged in honour to persist in their separation, whatever steps tiie Assembly should take to redress their grie- vances : and we know not if there was an Assembly since the jievolution, more willing to do it than the Assembly 17^4, had the brethren applied to them for it, as they were urged by many to do. The whole church had been so much alarmed by the arbi- trary proceedings of former years, and the present threatened contusions, that there came up to the Assembly 1734, from all parts, and even the remotest, many pious and experienced mi- nisters, with sincere intentions to have matters settled upon a better footing, if possible : And, upon trial, the plurality of ihe Assembly was found to be upon their side, to the great jo/ A Fair and Imparlial Testimony > 355 «f the friends of peace and truth. Now, it would have ex- ceedingly strengthened their hands in their good designs to re- dress grievances and advance reformation, if the four brethren had tabled their complaints before them, and represented what they would have the Assembly to do to barisiy them : but this they declined to do, though they were all in the town at the time. But notwithstanding of this discouragement fiom the brethren, and the mighty opposition of great men., ruling elders, who had a strong party in the house to support them, the Assembly, in the short time they had, did all that was in their power to satisfy the friends of reformation, and to put a stop to violent settlements, and the prevailing evils ot" the time ; and they were zealously inclined to have done much more, if their time and the situation of tlieir affairs could have allowed. Particularly, they renewed and strengthened the old acts of Assembly, which were made to be barriers and fences of our constitution against innovations ; such as those made by Ass. 1639, Ass. 169?, Ass. 17U0, and Ass. 1705. And they re- scinded the 7th act of Ass, 1730, which hindered members to testify against wrong deeds of judicatories, by recording their reasons of dissent ; because the said act was not made accord- ing to the foresaid rules and barrier-acts. And, upon the same account, they repealed the 8th act of Ass. 173^, anent the method of planting vacant churches ; and because it gave too much countenance to violent settlements, and too much power to disaifected heritors, and was unfavourable to the li- berties of the people. They reversed the settlement of a mi- nister made by the Commission, at Auchtermuchty, against the will of the congregation, and of the presbytery of the bounds ; and by that decision they declared the Commission's sentences reversible. Also they brought the Commission under several new regulations, and discharged them to execute any settle- ments of churches, when the presbytery or synod of the bounds declined to do it. They empowered their Commission to ad- dress the King and Parliament for relief from patronages ; which they did, though in vain. Also they empowered the synod of Perth and Stirling to restore the four ejected brethren to their charges, and the communion of this church ; which they did very soon after the Assembly, without requiring any acknowledgements from them. And, to facilitate their return, the Assembly sincerely designed an act for removing their ap- prehensions, that, by the late sentences passed upon them, they were laid under greater restraints than before as to their mini- sterial freedom in testifying against wrong acts and deeds of *he church : wherefore, for the satisfactioa of the four bre« Yy2 356 - A Fair and Impartial Testimony^ thren, and all others, the Assembly made an act, declaiirig^ " That due and regular ministerial freedom is still left entire to all ministers." They also appointed a committee to draw up an overture for an act to give directions as to the right preaching of the gospel, and to restrain the legal preaching and moral harangues of many not so agreeable thereto. This had been several times attempted in former times, but still dropt, till now that the Assembly formed and referred the over- ture to their Commission to ripen it. They also referred it to their Commission to appoint a national fast, which had been long neglected, that all ranks might mourn for the prevailing evils and defections of the church and land 5 which they did immediately after the rising of the Assembly. This Assembly 3 73^ was a singularly faithful and reforming Assembly, who did very much in a short time, against great opposition, to rec- tify what was wrong, and put matters upon a better footing* They gave remarkable checks to violent settlements, and re- lief to several parishes oppressed by them ; for at this Assem- bly methods were concerted to get sealing ordinances to those persons who submitted not to them, from other ministers they chused to apply to. As this Assembly turned out one minister violently settled, so they w ere ready to have cast out others, if complaints had been regularly tabled before them. Their time of sitting did not allow them to consider and provide remedies for every thing amiss, and particuhirly for that wrong act of Assembly 1733, concerning the presbytery of Dunfermline, and their behaviour toward the minister that was forcibly set- tled at Kinross, wherein the said Assembly threaten high cen- sures against those who refuse to own him as minister of Kin- ross, or who admit of any of that parish to sealing ordinances without his consent. This was plainly oppression, and a very high strain of church-authority, to settle ministers contrary to the rules of the word and of the church, and then oblige pres- byteries to receive them, and people to submit to them. But the Assembly 1 734 gave a seasonable check to such oppressive courses ; and for the people of Kinross, it was afterwards re- ferred to the synod of Fife, to do what was proper for their reliefj who thereupon allowed them the benefit of church-pri- vileges wherever they should think fit to ask them. And let- ters were written to presbyteries in other places, to indulge people in such circumstances in like manner. Thus did the faithful body of ministers (of whom Mr Ebe- mezer Erskine did speak) use their utmost strenuous endeavours in the Assembly 1734, and in the meetings of their Commission, and in after Assembliesj to get the door opened, stumblinga. A Fair and Impartial Testimony, 35? blocks removed, and the way paved for the return of their four brethren to coraraunion with them as before. Yea, they got ministers sent up year after year to London, to solicit the King and Parliament for relief from patronages. And when honest ministers were in this manner travelling, sweating, labouring, and struggling, even above their strength, to get things that were wrong reformed and rectified j it was extremely afflicting to them, that the four brethren, with whom they had formerly taken sweet counsel, would by no means return to their assist- ance, though invited and pressed to it ; but, instead of that, ivould be still disparaging their actings, and misconstructing their most sincere intentions. Notwithstanding of this discou- ragement, they continued struggling, and doing all they were able, to promote reformation in the /Assembly 1735 and As- sembly 17S6 ; still hoping the four brethren would bethink themselves, and cease from their dividing course. And though that honest body of ministers could not get all done which they designed, yet they got several good things carried, such as, an act for better regulating the Commission, and limiting their powers ; an act against intrusion of ministers, and declaring it to be the principle of this church, " That none should be in- truded into any parish contrary to the will of the congregation." How happy were it if this act were obseived, and the foresaid principle maintained and adhered unto ! Some things also were done at this time for the relief of those parishes that had been intruded upon ; and an excellent overture was agreed upon with respect to evangelical preaching, which was transmitted to presbyteries, and their consent to it was obtained ; so that after long dependence, it was got enacted by Assembly 1 736, May 21. act 7. in which they " recommend to ministers and preachers to warn their hearers against any thing that tends to Atheism, Deism, Arianism, Socinianism, Arminianism, Bourig- nianism. Popery, Superstition, Antinomianism, or any other errors : And that they insist in their sermons upon our sinful and lost estate by nature, the necessity of supernatural grace, and of faith in the righteousness of Christ, without which the best works cannot please God : And that they make it the great scope of their sermons to lead sinners from a covenant of works to a covenant of grace for life and salvation, and from sin and self to precious Christ, our Surety and Saviour : And as they are to press the practice of all moral duties, so also to shew the nature and excellency of gospel- holiness, without which no man can see the Lord ; and in order to attain it, -^hey are to shew men the corruption and depravity of their nature by the fall, their natural impotence for, and aversion to, 358 A Fair and Impartial Testimojit/c wliat is spiritually good ; and to lead tliera to the true and only source of all grace and holiness, viz. union with Christ by the Holy Spirit's working faith in us, and renewing us more and more after the image of God : and that they must count all their best performances and attainments but loss and dung, in point of justification before Go»l, and to make it their great desire only to be found in Christ their Surety, clothed in his righteousness, which is infinitely perfect and law-binding ; and to make gospel-subjects their main theme and study, &c. And they recommend to all professors of divinity, to use their best endeavours to have the students under their care well ac- quainted with the true method of preaching the gospel, as directed by this act ; and appoint presbyteries, at their privy censures, to enquire concerning the observation of this act." This is a short abstract of that excellent act, which godly mi- nisters had been intent about for many years past, in order to give some check to the legal way of preaching, and the loose moral discourses of several preachers, to the neglect of the true preaching of '* Christ, and him crucified," introduced by many of the younger clergy. However long this act had been delayed, yet it was most seasonably passed in 1739, when a little before there had been a great noise of Deism spreading among the students of divinity at Edinburgh ; and one of them, Mr William Nimmo, had delivered a discourse in the Divi- nity-hall, March 1735, to the prejudice of the Christian reve- lation ; for which he was excluded by the masters, and ex- communicated by the Presbytery of Edinburgh. But seeing there is great reason to fear that the foresaid excellent act concerning preaching, is but little noticed and observed by many, and that there is in this church and land very much of a legal or moral way of preaching, exclusive of Christ, and to the neglect of the peculiar doctrines of Chris- tianity ; and seeing the church of God, and the souls of men, appear to be in the greatest danger from this airth, we judge it our duty to give plain and open testimony against this sort of preaching, and to declare for the true gospel way of preach- ing Christ, and him crucified, which ought to be the great study of every gospel-minister, as it was of the apostle Paul, 1 Cor. ii. 2. We grant that morality, or obedience to the moral law, is an excellent thing, and absolutely necessary to be studied bj every true Christian, seeing God requires it, and without mo- itility and true '' holiness uo man can see the Lord ;" but then it must be preached otherwise by a gospel-minister than by a moral philoaophePe Wliy ? It must {low from gospel-princi-t A Fair and Impartial Testimony. 359 pies, be performed in a gospel-manner, and be pressed mainly by gospel motives and arguments. But it must be sad indeed, when there is almost as little of Christ or an evangelical strain to be found in the sermons of Christian preachers, as in the dis- courses of Seneca, Plato, Socrates, or other heathen moralists ! This Christless way of preaching morality, is an inlet to Deism and Infidelity : for, when men are accustomed to hear moral sermons with little of Christ in them, they are apt to think there is but little difference between them and the dis- courses of moral heathens ; and therefore they may be good enough, and win to heaven, by their morality, without Christ or his righteousness. O how natural it is for men to go about to establish a righteousness of their own, with a view to be saved by it, and to neglect that new righteousness which the eternal wisdom of God hath established as alone sufficient for it ! And therefore they need often to be called, after their ut- most lengths in moral attainments, (which are but poor and wretched at best !), to renounce them all, and go to the im- puted righteousness of Christ, viz. the obedience of his holy life, and his sufferings unto death, for justification and salvation. Morality is a desirable thing, when kept in its due place ; but, when allowed to possess the place of Christ's righteous- ness imputed to us, it is a soul-ruining thing, and the greatest hindrance of the soul's coming to Christ, and of its entering into heaven. God will have us come entirely off from the old bottom of a covenant of works, and from resting upon any thing done by us, or wrought in us, for acceptance with God ; and look only for attaining it by believing on him whom God hath sent, and resting upon his righteousness only : nothing of ours must be added to it, otherwise we mar it. Though faith be required of us as the mean or instrument whereby we re- ceive and apply Christ and his righteousness, and also true repentance and sincere obedience are required as evidences and fruits of our faith ; yet neither faith, repentance, or obedience, nor all of them put together, are any part of our justifying righteousness in the sight of God, nor are they the foundation of our acceptance, or of our title to eternal life : Christ must be all our righteousness, or nothing. So that none must think to be saved partly by his own obedience, and partly by Christ's in order to make up his defects ; but we must be saved wholly by the complete morality and obedience of Christ imputed ti us. Our proud natures must be humbled and changed, and must be brought to accept of an entire new clothing, instead of our own rigiiteousness ; for the glory of God will not allows the least place to this in our justification, he will have hU iijoasting excluded for ever. 360 A Fair and Impartial Testimont/, Quest. " Seeing morality and the duties of the moral law are to be preached and pressed, in what manner then must we doit?" Ans» If we would do it in an evangelical strain, and with success, we must, 1. Press duty as the natural and necessary fruit of faith in a crucified Christ, and love to him, who suf- fered thus to satisfy for our sins, to purchase to us the image of God and holiness, which we had lost ; and therefore let us represent the love and sufferings of Christ in a lively manner to our people, in order to lead them to abhor all known sin, and to love Christ that first loved us, and live to him that died for us ; and pray earnestly for the Spirit of regeneration and sanctification which he hath purchased for us : and this is the most eifectual way to promote morality and holiness among them. 2. We must set before the eyes of our people the at- tractive charms and beauties of a crucified Jesus in all his offices, that they may get a vi€w of his glory, as the ** chief among ten thousand, and altogether lovely,'' and as the " pearl of great price ;" that so the desire of all nations may come to be the desire of their hearts, and they may ** count all things but dung and loss," in comparison of a crucified Christ. And as we must recommend to them to close with him as their Priest, and sacrifice to atone for their sins, so also to subject themselves to him as the lovely King of Zion, whose govern- ment is easy, his service pleasant, his commandments not grievous, and his rewards to obedient subjects unspeakably great. The v»'hole precepts of the moral law are the laws of this King ; but, to all his willing subjects, he makes his " yoke easy, and his burden light." 3. We must enforce duties from a principle of love, and of gratitude to Christ for his love. It should not be so much authority, as grateful love to Christ,, that should constrain us to live to his glory, to study holiness and constant obedience to his commands : and this we should do, as we would approve ourselves to be Christ's disciples, and as we vi^ould enjoy communion with liim there, and be accept- ed of him at his appearance to judgement. 4. We should di- rect our people to perform duties by the grace and strength of the Lord Jesus Christ, our Head, Surety, and Treasurer, We must be united to him by faith as our Head of influences, and derive all our life and strength for duty out of his fulness; Alas I this direction is little minded by many of our moral preachers, whose discourses generally seem to proceed upon the supposition of the strength of our natural powers, as if we had no natural impotence or enmity to w^hat is good, nor been at all disabled by the fall. 5. We must persuade men to leave A Fair and Impartial Testimony » ^61 sin, and perform duty, bj the terrors of Christ's coming to judgement, and the wrath of the Lamb, that will then be into- lerable to all who slight his grace, and disobev his laws* 6. When we press duties, let us put oui hearers in mind, that all our duties and good works have no worth or merit before God % they are not our justifying righteousness, nor can they come in any way to share in this matter with Christ's righteousness 5 they are only accepted of God through the merits and media- tion of Jesus Christ : an?) that, after we have done all, ue must say, We are but unprofitable servants j and our main desire is to be found in Christ, not having our own righteousness, which is but as filthy rags, and cannot be any screen or covert to us before God. 7. Let us instruct our people, that though Chris- tianity doth enforce morality by the strongest arguments, jel unregenerate morality will never please God. Till the heart. be renewed, and the soul grafted in Christ the true vine, the fruit will be always sour and unpleasant to God. A moral man, though he profess himself a Christian, is not really so, unless he be united to Christ, and look for daily influences from liira to perform duties, and to the righteousness of Christ to cover him and all his duties ; and be still saying, Though I could perform ever so many duties, I should be lost and undone for ever, if it were not for the righteousness and mediation of Christ my Surety and Saviour, in whom is all my hope and trust. For all true holiness and acceptable morality is the proper result of the soul's union with the holy Jesus, our living Head, who is the first and immediate receptacle of the Holy Spirit, and of all sanctifying influences for the use of his mem- bers ; and out of Christ's fulness we mast by faith receive them for our sanctification. Let us make every subject we insist on point to Christ. If we discourse upon the attributes of God, let us consider them as they shine forth in Christ and his glorious undertaking : If upon the blessings and pvomises of the gospel, let us consider them as the purchase of Christ's blood : If on the providence of God, let us mind that the administration is put in Christ's hands, and he is Head over all things for the church. If we exhort to repentance and mourning for sin, let us direct our hearers to look to him they have pierced : If to prayer, let us direct them to look to Christ, by whom only they can have access and success in this duty. ^ O how happy were it both for us and our hearers, if we did thus reduce every thing to Christ, and make him the maiiir subject of all our sermons, and if the scope of them all were to persuade sinners to come to Christ, and all that profess him Vol. IV. No, 3L Z 7, 36::i A Fair and Impartial Testimony/. to live by faith on him, and make daily use of him ! To this glorious person did all the prophets of the Old Testament give witness, and much more should all the ministers of the New. Now, this way of preaching is surely the most excellent, and preferable to any other way : Why ? 1 . The preaching of Christ crucified is the mean which God hath appointed for gathering in elect sinners to himself, and to which he promises his blessing. Hence it is that Paul saith, God makes the preaching of the cross and. of Christ crucified the power of GOD to them that are called ; and though natural men count this way of preaching foolishness, yet it pleases God by this way " to save them that believe,'* 1 Cor. i. 18, ^1, 24. )d. It was by this way of preaching among the Corinthians, that the apostle Paul had such wonderful success in bringing them to Christ, 1 Cor. ii. 2. It was when Peter preached a crucified Jesus and the peculiar doctrines of Christianity to the people, that the Holy Ghost fell on them, and converted mul- titudes of them ; as Luke observes several times, Acts ii. 36^ 37. Acts X. 43, 44. It was not when he was preaching morality that the Spirit descended and gave success to the word. Also he observes, when these preachers from Cyprus preached the Lord Jesus to the people of Antioch, " the hand of the Lord was with them, and a great number believed, and turned to the Lord," Acts xi. 20, 21. 3. It is the preaching of a crucified Christ, that God in his wisdom hath pitched upon as the way to reform men from their vices, and to bring in virtue, godliness, and good order into nations, cities, and congregations. The b.eathen philosophers and wise men had, for some thousands of years, tried all means which the powers of nature or reason could afford, to bring men to God and virtue, but in vain ; for they remained still ignorant of God, and run farther away from him into all abominable impieties. Likewise, in many places there are se- veral masters of I'easou and eloquence, who excel in a sort of rational and moral way of preaching, exclusive of Christ ; but what success have they in it for converting souls ? Alas I their people still sink in vice dnd corruption ; all their tine reasonings cannot change the perverse will of one sinner. They may, perhaps, entertain two or three, or a lew of their audi- ence, who have a taste for the beauties of fine reasoning ; but the body of the congre«THtion remain untouched and asleep, so tliit all they hear is lost to them. Surely the value and use- fulness of things are to be reckoned from their capncity and fitness to answer the end they are designed for j now the end of preaching is to win souls to Christ, so that these sermong A Fair mid hnpavtial Testimony* ^^^ are the most excellent that serve this design most ; and these, we see, are the sermons which are fullest of Christ. Alas! Christless moral sermons bring few off from their vices to the practice of morality, and far fewer into Christ. Such a way of pi eaching is a longsome unsuccessful method to reclaim and reform the vicious ; whereas the short and effectual way to reform sinners, and make them mora!, is to preach Christ to them J if you iDring them to Jesus, you turn them from all their sins, and make them moral at once, yea, inwardly holy, which is more. O then, let us preach Christ above all things ! 4. If we look through the world, we will find it is only those ministers who preach Christ most, who have most suc- cess ; and that the life and spirit of true religion rises or falls among a people, according as a crucified Redeemer is faithfully preached among them or not. And those acquainted with church-history observe, that when God is about to leave a people, and his glory to depart from his house, he usually gives them up to a lifeless and formal ministry, who neglect the preaching of Christ and the peculiar doctrines of the gospel, such as free justification by the righteousness of Christ, and inward regeneration by the Spirit of Christ ; and do not inform their people that it is from a crucified Jesus the virtue must come, for breaking the power of sin in the soul, and subduing it to God. No wonder our flocks look poor and lean, when we take no care to lead them into these green pastures of evangelical truths, but set before them the dry insipid stuff of a heathenish morality, which can never feed them nor keep them in good liking ! How can we expect assistance from Jesus Christ in our work, or the influences of his Spirit in preaching, (upon which all our success depends), when we take no more notice of Christ in our sermons than the moral philosophers among the heathens ? Woe will be to this na- tional church, if such a way of preaching shall prevail in it, notwithstanding of the foresaid act of Assembly, and a sound Confession of Faith, which all ministers subscribe to. God forbid that the church of Scotland become ever like the church of England in this respect, who subscribe to sound articles of doctrine, and never mind them more afterwards. Likewise, as by the word of God ministers are bound to separate between the precious and the vile, the clean and the unclean, the sincere and the formalist ; so, by the foresaid act 1736 concerning preaching, all ministers are appointed, in ap- plication of their sermons, to endeavour rightly to divide the word of truth, speaking distinctly to the various cases of their hearers, whether converted or unconverted, &c. Alas ! it is Z 7 2 364 A Fair and Lnpartial Testimony, to be feared, the making of this difference is too much ne- glected by many, both in dispensing the word and sacraments. These and several other good things did the Assembly 1 73G, but it is to be regretted they were not steady and uniform in their proceedings j for, while they discouraged and stopt some intrusions, they encouraged others ; and they gave no small occasion of offence by their management in the affair of Pro- fessor Campbell at St Andrew's, who had vented several dan- gerous errors in his wiitings, such as his Oratorio Academica, his Enquiry into the Original of Moral Virtue, his Discourse concerning Enthusiasm, &c. w-herein he asserts, " That men, by their natural powers, without revelation, cannot find out the hen\s of inquiry, such as going themselves to the places, conversing with the ministers, and with the sub- jects wrought upon, before they had pronounced a judicial sen- tence in such a weighty case, and intimated it from their pul- pits ; and not have proceeded to a decision so hastily upon hearsays, or the malicious reports of profane spirits, and those who were enemies of the work. I'hey also iiad done wisely to have waited some time to see the issue of the work, before they had passed such a terrible sentence upon it ; for they might have remembered, that it is not an easy thing for clergymen, after doing a bad thing, to own their mistake. 2, It cannot be denied but there have been many eminent godly ministers employed in promoting this work ; and, though there had been some not so remarkable that way, we must not find fault with a holy sovereign God for making use of what instruments he pleases. Our brethren cannot but know that 384 A Fair and Impartial Testimony. it is a most provoking sin to limit the Holy One of Israel, who frequently thinks fit to employ mean and despised instru* ments to do his work, that so he may stain the pride of all our glory, and shew that he is not beholden to any. o. We are grieved in our very hearts, that our brethren should have adventured upon such a daring step, as by a judi- cial sentence to ascribe to the devil such a gracious God-like work, as that before described j when they cannot bring an instance from scripture, or any other history, of the devil's being permitted to work in the like manner before. Surely it may make us tremble to think what kind of a sin it must be to make the devil the reprover of sin, and minister of righte- ousness, and so to assign the office and work of the Holy Ghost to that wicked one ! Doth it not look like a fearful limiting of God, for a few men to act as if they would confine the Holy Spirit's workings to themselves, and give up the ministry of all their brethren throughout the island to the devil ? As Jesus Christ himself, so his ministers, Moses, John Baptist, the apostles Peter and Paul, were of quite different tempers and dispositions ; they rejoiced to see the Spirit poured down upon others, and to see Christ preached, sinnei-s brought in to him, and his kingdom enlarged, whoever were the instruments of it. 4. As for the effects of this work upon the bodies of some of the awakened, such as outcrying, trembling, falling down, or fainting, these are not at all new in this land : for many in- stances of such like symptoms in persons under piercing con- victions of sin, or under ravishing views of Christ, can be given, even since our happy Revolution, as well as in former times ; as is evident from Mess, Robe, Currie, and Webster's writings on this subject. And yet we hear not of any hereto- fore ascribing the work of those people to the devil, nor con- demning it as contrary to scripture, upon account of these symptoms : No ; for the scripture gives frequent instances of such impressions made on the body, by the great inward exer- cise and concern of the mind. The sharp convictions of the three thousand. Acts ii. brought them under great agonies, be- ing pricked as with a sword in their hearts, and forced to cry out, and say to the apostles, '* Men and brethren, what shall we do?" The auditory being great, they must have cried in such a manner that the apostles heard them ; for Peter was forced to cry aloud that they might hear him. Acts ii. 14. So Paul, when he was thoroughly convinced of his sin of perse- cuting Christ, and the wrath due to him for it, was seized with " trembling and astonishment, and fell to the ground," Acts ix».4, 6. Also the jailor, when awakened to see his A Fair and Impartial Testimony, S85 sinful and lost state under wrath, '' trembled and fell down," saying, " What must I do to be saved ?" Acts xvi. 29, 30. And it appears to have been usual in the apostles' days for sinners to " fall down before God," when they were first convinced, and got the secret wickedness of their iieart laid open to them by the word, 1 Cor. xiv. 24, 25. Even that great man, Felix, was made to tremble under his convic- tion of sin and apprehension of wrath, while Paul preached to him. Acts xxiv. 25. And that mighty king, Belshazzar, was strangely affected when he saw the hand- writing on the wall, which he took to be a presage of wrath against him, Dan. v. 6. " His countenance was changed, his joints loosed, and his knees smote one against another." A view of the wrath of a sin-re.*, venging God, is enough to throw the stoutest sinner into the most terrible disorder, and to overvvhehu all his senses and fa- culties. We see Baruch, when in danger of the wrath of man, was so overwhelmed with grief, that he fainted under it, and cried out, Jer. xiv. 3. ** Woe is me now, for the Lord hath added grief to my sorrow: I fainted in my sighing, and had no rest." And how much more would he have been distressed with the immediate views and approaches of the wrath of God ! for *' who knoweth the power of his anger?" Job, when un- der the apprehension of God being his enemy, and his terrors pursuing him, was so little master ot himself, that he " stood up, and cried in the congregation," Job xxx. 15, 28. King David says, he *' roared by reason of the disquietness of his heart," Psal. xxxviii. 8. Nay, he had such impressions of the wrath of God upon his soul, that they made ail his flesh to tremble, Psal. cxxix. 120. " My flesh trembleth for fear of thee, and I am afraid of thy judgements." Heman saith, " While I suffer thy terrors, I am distracted," Psal. Ixxxviii. 15. We see also how the prophet Habakkuk was seized with the greatest bodily distress, with " quivering lips, and trem- bling" over all his body, at the view of approaching wrath, Hab. iii. 16. Again, it ought to be remembered, that God hath told us, that in the New-Testament days he would pour out his Spirit upon people in such a manner, that they should *' look upon him they pierced by their sms, and mourn, and be in bitterness," as parents " for an only son, or first-born." — Now, it is well known that some parents will not only cry out bitterly, but also faint, upon such occasions ; nay, some will be brought to such agonies and fain tings, by the mere appre- hension and prospect of man's wrath, and of temporal difficul- ties : and have they not much greater cause for them, who get a clear and manifest discovery of the heinous guilt of their sins, Vol. IV. No. 31. 3C 3S6 A Fair and Impartial Testimofiy, and of the wrath of an angry God hanging over them ? Who ciin paint forth the distress of those poor creatures, whose spi- rits are wounded by the amazing apprehensions of God's wrath for sin, and the fearful expectations of judgements and fiery indignation, without having any view of relief? Such a wise man as Solomon would not have been surprised to see such per- sons tremble, cry out, or faint ; for saith he, " A wounded spirit who can bear ?" Prov. xviii. 24. We read also in scripture of persons fainting upon other oc- casions. Jacob fainted for joy, when he heard that his son was alive, and highly exalted. So Daniel, after singular mani- festations from God, fainted and was sick certain days, Dan, viii. 27. and x. 8, 9, And the apostle John, when he saw the Lord in his glory, fell at his feet as a dead man. So it is no wonder that a poor soul, that was like to sink in despair under a sense of sin and wrath, when coming out of this plunge to a surprising view of Christ's mercy, loveliness, and fulness, should in like manner be overwhelmed and faint for love and joy. Wherefore it is our duty to put favourable constructions upon the various cases of awakened and exercised souls, when thereby they are thrown into extacies, faintings, or bodily dis- tresses. The Holy Spirit is a free sovereign agent ; and, in times of large effusions, he may, for his own wise ends, take an uncommon latitude in the way of dealing with sinners, for bringing them in to Christ. And as their discoveries of sin and wrath, and the commotion in their affections, prove very dif- ferent ; so the impressions upon their bodies must be either less or more, and exceeding various, according to the measure and degree of inward exercise and concern of their minds : for as their sorrow for piercing Christ by their sins is compared to that of parents for an only son, which admits of many dif- ferent degrees, aud produceth very different effects in different persons ; so it must be unreasonable in any to require instances in scripture for every minute circumstance of the innumerable various cases of persons brought in to Christ ; for then the Spirit of God must have enlarged the scriptures into very many different volumes, which had not been convenient for us. If we read the accounts given us of the conversions of Augustine, Luther, Junius, Beza, Latimer, Bolton, Professor Haliburton, and many other eminent saints, we will find particular circum- stances in them for which no scripture- precedent can be shewn ; but no wise man will say upon that account, that the work in them was delusive or diabolical. But let some object what they will against the conversions in the West, because of the outward impressions attending them A Fair and Impartial Testimony, SH? in several, (for in mauj the changes were wrought without anv noise at all) ; it is our judgement, if these bitter throes and agonies of some have a merciful issue in landing them in Jesus Christ and true holiness, as it is visible thej do in the most part, then there is great matter of praise, whatever way the JtiOrd take for awakening and humbling them before-hand. But seeing worthy Mr Edwards of Northampton hath writ- ten two treatises concerning this extraordinary work of the Spirit of God, and hath taken notice of ail the prejudices and objections of adversaries, we judge it unuecessar)- to add any more to what he hath written so fully, and to such excellent purpose. May the Lord, by new showers from above, con- tinue, revive, increase, and spread this blessed work through the land, and all corners of the earth ! Amen and amen. That we may draw to a conclusion, we shall britfly sum up the principal sins, errors, evils, and defections, in the church and land, which we think ourselves bound to lament and mourn over, declare, warn, and bear testimony against, in order to promote reformation and healing in the land. For although God, in his boundless sovereignty and rich grace, be pleased, in a backsliding time, to grant some remarkable reviving to his work in particular corners, to shew his willingness to re- turn to his ancient dwelling-place; yet we despair of any general reviving or national reformaiion, until we are made sensible of public sins, errors, and defections, as well as those of a more private nature. Wherefore we desire to be humbled for, declare and testify against, all doctrines and practices which are opposite to the Bible, and to our Confession of Faith, Larger and Shorter Catechisms, Directories for Worship and Church-government, which we judge drawn out of, and found- ed upon, the scriptures of truth. And particularly, against all Deistical and Socinian errors and doctrines, which tend to decry the necessity of supernatu- ral revelation, and cry up the sufficiency of reason or the light of nature to guide men to eternal happiness. And against all Arian errors, and those doctrines which any- wise disparage the Christian revelation, or derogate from the scheme of salvation through the mediation and righteousness of Jesus Christ, our only Saviour ; or from the doctrine of the glorious Trinity, and the oneness of the Godhead ; or from Christ's true supreme Deity, his self- existence, necessary ex- istence, independence, and equality with the Father ; or from the true Deity of the Holy Ghost, and his equality with the Father and the Son ; or from the truth of Christ's manhood 3C2 388 ^ Fair and Impartial Ttstinioiiy* and of his priestly office, and the necessity of his death as a real and proper sacrifice to satisfy divine justice for our sins. All Popish errors, idolatry and superstition, maintained either by professed Papists, or by Protestants who are making ad- vances towards Popery, by pleading for a middle state for souls departed ; prayers for the dead ; the Eucharist's being a pro- per sacrifice for sin ; the necessity of confessing sin to the priest, and of the priest's absolution in order to the forgiveness of sin ; of mixing the sacramental wine with water ; of bowing to the altar, to the East, and at the name of Jesus ; of kneel- ing at the sacrament, observing saints' days and uninstituted festivals, and putting them on a level with the Lord's day ; the cross in baptism, the organ in praise ; the reading of prayers, and other human inventions in God's worship and service. All Pelagian and Arminian doctrines, which derogate from God's efficacious free grace in saving sinners, or put it in the power of a man's own free-will or natural abilities to repent, believe, or convert himself; and make a necessary connection betwixt a man's moral seriousness and his obtaining of saving grace. Also all those doctrines which tend to exalt self, or anywise place it in God's room ; and those which make self- love, and the desire of our own happiness, the proper spring and principle of all virtuous and religious actions. The magistrate's assuming the power of the keys, and all Erastian encroachments upon the intrinsic power of the church, or upon Chiist's headship and supremacy over her. The granting an almost boundless toleration to all sects, errors, he- resies, and innovations. The imposing the sacramental test upon officers, civil and military, when out of Scotland, as a necessary qualification for their offices ; whereby the holy sa- crament is much debased and profaned. The multiplying of oaths without necessity ; introducing the new form of swear- ing, by kissing the gospels ; the Yule-vacance ; the repealing of the laws against witchcraft, &c. The imposing the yoke of patronage upon the church, and spoiling Christian congrtgations of their right to chuse their own pastors, and obtruding pastors upon them. As also the practice of those ministers or preachers, who contribute to en- courage, strengthen, or bind the yoke of patronage upon the church, by allowing their friends to apply to patrons, and pro- cure presentations for them ; or by accepting these presenta- tions, and cleaving to them when obtained. And the practice of those ministers or judicatories, v\ ho encourage or support these acceptors in this pernicious course, or who obtrude there^ pr any other persons upon parishes against their consent. A Fair and Impartial Testimony. 389 The denying the lawfulness or obligation of our national co- venant-engagements, the warrantableness of national churches, Confession of Faith, subordination of church-judicatories one to another ; the maintaining the independency of single con- gregations upon any superior church-judicatory ; the lodging the power of the keys, not in the hands of church-officers, but in the communion of the faithful. The prosecuting or censuring of ministers for preaching or protesting against any of the evils or defections of the time, sueh as the despising of Christ's flock, making intrusions upon them, encroaching upon the rights and liberties of the church, or Christ's headship over her, &c. The neglect and unfrequent administration of the Lord's Supper, and the abuse and profanation of it, by admitting ig- norant or ungodly persons to it. As also the neglect of ap- pointing national fasts, and days for humiliation and extraor- dinary prayer, in a time of national defections, and of abound- ing sins and provocations, when many spiritual judgements are inflicted, and other great judgements are impending over us. And when such fasts come to be appointed, alas ! what an aversion is there to a particular condescendence of the sins and defections which are the true cause of the Lord's controversy with the land ! Likewise we judge ourselves bound to bewail, lament, and witness against, all those God-dishonouring sins and evils which universally abound and prevail among all ranks and sorts of men ; such as, — Ignorance and forgetfulness of God, their Creator and Preserver ; Atheism, infidelity, and enmity to God ; ingratitude to God for mercies ; putting the creatures, the world, and self, in the room of God ; consulting with ne- cromancers, wizards, and charmers ; ascribing our mercies to fortune, or second causes, rather than to God. Self-love, self- seeking, unbelief, distrust of God, hatred of him, and of his image in others. Pride, presumption, carnal security ; loving pleasures more than God. Restraining of prayer before God in secret ; neglect of family-worship ; tempting God by ne- glecting means, using unlawful means, and trusting in lawful means. Superstition and false worship ; giddiness and unset- tledness in religion, and drinking in error. Mean and low thoughts of Christ, and of the infinite love of God in providing Christ to be a Surety and sacrifice for sin. Contempt of the glorious gospel, and the glad tidings it brings ; and men's un- fruitfulness under it. Not receiving and loving of Jesus Christ ; not relying on Christ as all our hope ; not making use of Christ in all his offices ; not rejoicing in Christ, and him crucified. 390 A Fair and Impartial Testimony, Men's resting upon their duties and frames for acceptance with God ; their joining something of their own with Christ's righ- teousness for their justification before God, and not accounting all things loss and dung for Christ, that they may be found in him, not having their own righteousness, which is nothing but filthy rags. Grieving of the Holy Spirit, sinning him away from ordinances ; not lamenting the withdrawing of the Spirit, nor wrestling for his return. Opposing and reproaching the work of the Spirit in awakening and convincing sinners ; call- ing it enthusiasm, delusion, or ascribing it to Satan, Blind and intemperate zeal ; discontent and impatience under the dispensations of Divine Providence. Backslidings from God, and the decay of the life and power of godliness. Setting our affections upon earthly enjoyments and sensual satisfactions ; and neglecting these things wherein our chief happiness doth consist, namely, the enjoying of God, and communion with him. Our unthankful forgetting of the many signal deliver- ances which God hath wrought for this church and land ; and our unthankfulness for, and abuse of, the valuable mercies we still enjoy, such as health, peace, plenty ; freedom from pesti- lence, sword and famine ; and the continuance of the gospel and pure ordinances with us. Our minding our own things more than the things of Jesus Christ. Our little praying for the coming of Christ's kingdom, and for the peace and prospe- rity of Jerusalem. Our neglecting the ordinances of God's appointment, care- less attending upon them, and not regarding them as trysting- places for meeting with God, and as means of communion with him. Our being wise above what is written, and advancing men's devices before divine appointments. Our resting upon outward attending of ordinances, and a name to live, without the new birth, and a work of grace i^ our souls. Our con- tenting ourselves with man's teaching, without the teachings^ and influences of the Spirit with the w^ord. Our being little affected or afflicted with the blasting of ordinances, and the suspending of the Spirit's influences. Our unworthy commu- nicating, and formal approaches to God at his holy table ; ne- glecting due piepafation, by self-examination, secret humilia- tion, renewing covenant with God, and wrestling with him for his presence. Our losing soon the impressions of Christ's suf- ferings, his precious blood, and matchless love, set forth in that ordinance ; and not living answerably thereto. Our putting our hearing, praying, communicating, charitable acts, just deal- ing, or moral honesty, in the room of glorious Christ, who alone is " the Lord our righteousness," A Fair and Impartial Testimony. 391 We also lament and witness against the abounding profana- tion of God's holy name, by the irreverent use of it in common discourse j by formal and hypocritical addresses to him ; by customary and rash swearing, cursing, blaspheming, perjury, swearing falsely in matters of trade or taxes, bribing, and tempting others to do so. ^y perfidious dealing with God, in breaking both national and personal covenants, sacramental vows, and sick-bed resolutions. Decay of zeal for maintain- ing of truth, purity, and piety, in opposition to abounding er- ror, superstition, and profanity. The profaning and abusing of God's titles, attributes, ordinances, scriptures, servants, and providences ; by many scoffing at sacred things, jesting upon the scriptures, mocking the professors of religion, raisconstruct- ing God's providences, wrestling and misapplying his word to favour their corrupt sentiments and practices ; vain jangling and disputing about smaller points, and taking up their thoughts and time therewith, to the neglecting and eating out the life of religion. Slighting, aspersing, and reviling many of God's faithful servants, thereby marring the success of their ministry, and scattering their flocks, to the prejudice and ruin of many precious souls. Many taking up a profession of greater strict- ness in religion than others, while strangers to humiliation for srn, regeneration, heart-holiness, tenderness of walk, humble- ness of mind, meekness, and the true spirit of Christianity. Alas ! many are so puffed up with pride, vanity, self-conceit, and contempt of others, that they cast out of their charity and communion every one that agrees not to their sentiments and practices in all respects, though some of these have more evi- dent marks of the image of God upon them than they them- selves ! And many are hereby tempted to infidelity, even to mock, hate, and cast off all religion, because of the divisions among the professors of it. Ah ! many professed Christians shew a great propensity to exalt natural reason, and decry su- pernatural revelation ; to magnify the religion of nature, and disparage the religion of Jesus ! to ascribe such to man's free- will and natural powers, and overlook the free grace of God, and the preventing work of his Spirit. Many speak more of their own moral performances than of Christ's imputed righte- ousness, and seem to regard Christ more as a pattern than as a propitiation ; exalt their natural powers and self-righteousness, through ignorance of the righteousness of God ; cry up the preaching of morality, while they themselves remain immoral, and ignorant of their own corrupt natural state, and of the na- ture and necessity of regeneration. Alas ! there is ground to fear that many outwardly assent to our Confession of Faith, 3d% A Fair and Impartial Testiinmiy, who scarcely read it, consider it, or believe it ; and it iis to be feared that several, even preachers, may come to subscribe it, as those of the Church of England do their Thirty-nine Arti- cles, rather as vinculum pacis^ than as vinculum vtritatis. We also bewail and testify against the profanation of the Lord's day, which sadly abounds, as being a nursery of, and an inlet to, all manner of sin and corruption ; by many speak- ing their own words on this day, and discoursing of worldly affairs and business ; by many doing their own works, such as unnecessary pieces of servile labour, or travelling about worldly business ; by many finding their own pleasures, by idle walk- ing, needless visits, and other worldly diversions and recrea- tions : While, in the mean time, few make conscience of setting apart and spending this day as a day of sacred rest, according to its institution, for entertaining serious thoughts of the works of God and redeeming love, for attending religious worship without distraction, tor promoting spirituality and heavenly- mindedness, for holding communion with God through Jesus Christ, and for loosing their hearts from the world, and pre- paring for death and heaven. Alas ! many, instead of such exercises, do dedicate this holy day to profanity ; and, in place of serving God the Author of it, they serve the devil and their lusts upon it, by gaming, drinking, swearing, uncleanness, filthy speeches, jesting upon sacred things, and reproaching the de- vout worshippers of God ! And so they go faster to hell upon the Lord's day, than upon any other day of the week. We likewise bewail and testify against the stational and re- lational sins which abound in the land, among parents and children, masters and servants, husbands and wives, magis- trates and subjects, ministers and people ; superiors, inferiors, and equals. Alas ! many superiors are guilty of contempt of their inferiors, of proud and imperious carriage towards them, of oppressing them, or ruling them with rigour, of discouraging them from what is good, and encouraging them to what is evil. Many inferiors are guilty of despising their superiors, envying their situation, disobedience to their just commands and coun- sels, and not imitating their good examples ; and particularly, many children are thus dreadfully guilty with respect to their godly parents. And, among equals, there is little brotherly love, mutual esteem, and good offices to be seen ; but, instead thereof, very much appears of hatred, anger, malice, envy, evil- speaking, reproaching, and backbiting, and also of tempting and encouraging one another to sin. Ah ! many parents for- get their engagements at baptism, and neglect to instruct and pray for their children, to admonish and reprove them whe« A Fair and Impartial Testimony » 393 needful, and either do not correct them at all, or do it unduly^ provoking them to wrath. Oh ! many heads of families ne- glect family-religion, prayer, praises, and catechising of chil- dren and servants, and requiring an account of the sermons they hear ; or at best, they perform family-prayer and other duties in a cold and formal manner. O how many have no more care of the souls of their families than if they had none ! They seek only their own things, pursuing the business of a present animal life, and not the things of Jesus Christ, or what concerns their spiritual or eternal life. And many who have formerly come good length, and kept good order in their fami- lies, have sadly declined, lost their wonted liveliness and spi- rituality in God's service, and let their duties dwindle away into a dead formality, contenting themselves with external performances, ordinances, and communions, without any com- munion with God in them. We must also regret the untenderness and looseness^ of the walk and conduct of some in the ministry, whereby not a few are tempted to abhor the offerings of the Lord ; and a Gallio- like indifferency in others about the public interest of Christ, if it go well with their own private affairs. And few, alas ! are lamenting after a departing God, and searching into, or mourning for, the causes as they ought, or wrestling for a re- turning God, and a returning glory. Many preachers are running unsent, and using means to thrust themselves into the vineyard, not waiting for God's call, nor regarding the prayers or inclinations of his people ; and who in their sermons gene- rally confine themselves to subjects of natural religion and mo- ral virtue, and neglect the doctrines of Christ and the Spirit, the peculiar glories of Christianity ; and do not preach the absolute freeness of grace through Christ, as the spring of a- sinner's justification and salvation. Likewise, not a few mini- sters and Christians want love and a due forbearance to others who differ from them in some lesser matters ; entertain harsh thoughts, and break out into uncharitable censures and severe reflections one against another, to the hindrance of that sweet fellowship and social prayer which they should have together, and to the taking them off in a great measure from the vitals and essentials of religion, and from pure ordinances, which God continues still to own. We lament the malicious and revengeful thoughts of many, and the frequent sallies of their ungoverned passions, which sometimes break out into provoking language and acts of vio- lence, and even into bloodshed and murders ; and ofien the law is not fully executed against murderers. Vol. IV. No. 3L .3D 394 A Fair and Impartial Testimony, We testify against the prevailing sins of tippling, drunken- ness, gluttony, chambering, wantonness, fornication, adultery, unnatural lusts, and all ^orts oF uncleanness ; wanton gestures, obscene talk, immodest .ipparel, lascivious songs and dancings, lottery games, balls, assemblies, and stage-plays; which, how- ever fashionable they may be, we look upon as unbecoming the gravity, seriousness, faith, and hope of true Christians, who profess to place all their happiness in the enjoyment of God, and to be careful to abstain from all appearance of evil, and wait for the coming of their Lord and Saviour from heaven. Liikevvise, we bear witness against the prevailing evils of stealing, robbing, extortion, defrauding, prodigality, simony, bribery, running of goods, men's using unlawful occupations, living above their incomes, undertaking vexatious law-suits, pleading for causes manifestly unjust* : Lying, slandering, spreading evil reports, aggravating smaller faults, rash cen- suring, supporting false witnesses, backbiting, scolding, scoff- ing, misconstructing the actions, words, or intentions of others : Men's discontent with their lot and condition in the world ; envying or grieving at the prosperity or credit of their neigh- bours ; being glad at theit adversity, miscarriage, or disgrace ; coveting or entertaining inordinate motions and affections to those things which belong to their neighbours. Moreovei', we bewail and testify against all the foresaid sins, evils, and defections of the land, as being hiyhly aggravated in the sight of God, being committed against clear light, the Spi- rit's strivings, niauiold warnings, alluring mercies, solemn co- venants, and wonderful deliverances ; against great pains taken by God upon the land to reclaim and reform them, such as reproofs, cliallenges, exhortations, expostulations, invitations, promises, threatenings, and lesser judgements. And these our sins and defections have been long continued in, until very many are become secure, senseless, and hardened in them, nay, even bold and impudent, so far as to avow and justify them, to despise admonitions, and mock at reproofs. Likewise they are turned very universal ; all ranks and degrees of persons are involved in the guilt of them, rich and poor, great and small, nobility, gentry, magistrates, ministers, commons, &c. Alas ! our nobility and persons of distinction, who once appeared with zeal for God's truths, and for advancing reformation, are sadly degenerated, and generally corrupted, either with erroneous principles or vicious practices. Our commons, many of them are destroyed with ignorance, profanity, or earthly-mindedness. Our professors of religion, alas ! carnality and formality pre- vail among them, and lively piety is like to dwindle away. O A Fair and Impartial Testimony, 395 feow desperate doth our case appear when under such terrible aggravations of guilt ! How ripe do we seem to be lor deso- lating strokes and sweeping judgements ! What cause have we to look out for them every day, and to fear and tremble before a holy, just, and provoked God ! according to these awful texts of scripture, "Z Chion. xxxvi. 15, 16. Isa. xxii. I4J, &c. Jer. vi. 15. viii. 12. xi. 10, 11. xxii. 7, 8, 9. Amos viii. "Z^ 3, &c. Micah iii. 11, 12. Hos. xiii. 5, 6, 7, which are very applicable to our case. But is there no hope in Israel concerning this thing ? *' Is there no balm in Gilead ? Is there not a Piiysician there ?" Is there not viitue in Christ's blood for the most desperate cases that churches can be in ? Oh ! if ministers and people were applying to him by faith, there would be hope. Should we not then plead with our mother to consider her defections from God, and to be deeply humbled and mourn for them, and to turn from them to tiie Lord by true repentance and refor- mation, and to pray and plead his promises of mercy through Jesus Christ, such as that in Jer. iii. %t. <* Return, ye back- sliding children, and 1 will heal your backslidings ?" We have very lately had a surprising evidence of the Lord's willingness to return and heal us ^ what a wonderful step has he made to- wards it, by pouring out his Spirit upon several congregations of the land I O what encouragement doth this give the whole land to apply to him for mercy, and to set about reformation ! particularly to our General Assemblies and all inferior judica- tories, to go out and meet a merciful returning God, who has no delight in our ruin, and that in the way of faith, humilia- tion, and prayer j essaying sincerely to do all in their power to remove the grounds of the Lord's controversy, redress griev- ances, amend what is wrong, and take every stumbling-block out of the way of serious well-meaning people, which is im- proven as an occasion of our lamentable divisions. For these ends, let us humbly plead with our mother, 1. Inasmuch as the church is and ought to be the pillar and ground of the truth, and her judicatories are bound to assert, maintain, and defend every one of God's truths when attacked by adversaries, to transmit them in their purity to posterity, and to give their testimony and approbation to them, for up- holding them against those teachers who would overturn them ; and seeing all the members of the judicatories in this church have subscribed our Confession of Faith, and profess to adhere to the truths therein, we humbly plead that they may shew more concern for the support of these truths than has been done of late years. It is to be regretted, that not only the 3D2 396 A Fair and Impartial Testimony. Episcopal clergy, but several ministers of this church, have taught and vented errors, and recommended erroneous books; and some of them have been arraigned before the General As- sembly, as Professor Simson, Professor Campbell, and Dr Wishart ; and though we are far from thinkmg that this church hath adopted or homologated any of their errors, yet many well-wishers of the church are of opinion they were not sufficiently animadverted upon, but too easily dismissed, which may give encouragement to others to spread error. And there- fore we beg leave to plead, that the General Assembly would, in the most proper manner, testify their abhorrence of those errors whereof the foresaid persons were accused, and those Popish errors which the Episcopal clergy are introducing, and other errors which are propagated through the island ; and give warning to all the ministers and members of this church to guard against them, and study to prevent the infection of them : and particularly those errors which strike against the doctrine of the glorious Trinity, and the oneness of the God- head ; or against the Supreme Deity of our blessed Lord and Saviour Jesus Christ ; or against the doctrines of free grace, in our justification and salvation ; and of the glory of God be- ing the chief spring and motive of virtue and religion. And also, that the Assembly would declare, that it is not sufficient to assoilzie any man processed for error, that he profess his adherence to our Confession of Faith, or explain his words into a sense consistent with it ; but that he expressly renounce those errors which are charged upon him from his words, ac- cording to the plain and obvious sense of them. 2. We would also plead, that though the precious doctrines of the supremacy and headship of our Lord Jesus Christ over his church, and the church's intrinsic power derived from him, are well asserted in our Confession of Faith, Larger Ca- techism, Form of Church-government approven by Assembly 1645, Form of Process 1707, and other public deeds of this church, agreeably to the Holy Scriptures ; yet, in regard some things have been done both of old and of late, which appear not so agreeable to these excellent principles, that the Assem- bly would declare their detestation of every thing, whether in sentiment or practice, that is inconsistent with Christ's Head- ship, and the chuich's intrinsic power, asserted in our Con- fession of Faith, particularly chap. xxx. sect. 1,2. in these words : »* The Lord Jesus Christ, as King and Head of his church, hatii therein appointed a government in the hand of church-officers, distinct from iJie civil magistrate. To these officers the keys of the kingdom of heaven are committed," &c. A Fair mid Ltipartml Testimony, 397 3. We must likewise plead with our mother, to cleave closely to our reformation-principles, and carry always towards the grievance of patronage as a sinful usurpation upon the church of God, as the church hath frequently declared both of old and of late. And although we know there have been laudable en- deavours used by this church to be freed from this usurpation, such as the Commission's address in the year 1712, approved by the next Assembly ; the memorial of Assembly 1715 ; the Commission's sending ministers to London in \7V7 to seek re- lief from it; and also the Commission 1734, and again the Assembly 1735, sending commissioners with addresses for re- pealing the patronage-act ; and when all these endeavours proved unsuccessful, the Assembly 1736 did, by their solemn and deliberate resolution, printed to the world, give it as their judgement, that it was still most just and tit, upon the first favourable occasion, to apply for redress of this grievance; and did record their weighty grounds and reasons for it ; and also the said Assembly 1736, act 14. did assert our principles against intrusions, and homologate our standards and former good acts of Assembly relative thereto. Yet we cannot but lament, that, notwithstanding all these deeds, there are many ministers and preachers who still encouiage and strengthen the usurpation of patronage, and chuse settlements by presenta- tions rather than by gospel-calls, for which the law still leaves an open door. And the judicatories connive at this their un- accountable practice, and even obtrude severals of them upon reluctant congregations, capable and willing to make a right choice for themselves ; which has occasioned a dismal scat- tering of the flock of Christ, and miserable animosities, dis- orders, and distractions in many places of the land, to the great hindrance of the gospel. For remedying whereof, it is humbly proposed, 1. That the General Assembly would de- clare, that presbyteries having free access to moderate in calls to vacant parishes, and congregations having freedom to chuse their ministers, is a part of the discipline and government of this church, which by the Formula 1711 all ministers and preachers are bound to support and maintain, and to do no- thing directly or indirectly to the prejudice thereof, as it is there worded. 2. That the Assembly would discharge all ministers and preachers to take measures to obtrude them- selves or others upon congregations against their will, by pre- sentations or any other way ; and to declare, if any, by his ac- cepting of, or adhering to a presentation, shall stand in the way of a Presbyter's free moderation, or a parish's free elec- tion, he shall be looked upon as a deserter of the principles of S98 A Fair and Impartial Testimony. this church, and treated as guilty of contravening his solemn engagements by the said Formula and otherwise. 3. That the Assembly would enforce the l^th act of Assembly 1 736 against intrusions, and take care in all settlements, and in all acts which may be framed concerning them, to maintain our prin- ciples, and the just rights of Christian congregations ; and ex- pressly discharge all inferior judicatories to plant any parish contrary to the mind of the eldership and Christian people ; with certification ; seeing there is no ground to expect that the great ends of a gospel-ministry can be obtained in such forced settlements. 4. That the Assembly would enjoin all judicatories and ministers to have a due regard Lo all the mem- bers of Christ's ilock, and to all serious praying Christ iansj and not to despise those of them who are poor and mean in the world, but to esteem and put honour upon them, and seek an interest in their prayers, and have a regard to their incli- nations in planting parishes ; and in all decisions about settle- ments and cases wherein the glory cf God and good of souls are highly concerned, to guard against the fear of man, which brings a snare. And to beware of all such lax managements, or untender steps, as may drive good men from judicatories or the communion of the church. 5. That the Assembly take care that all concerned in calling of ministers have freedom to act, without any compulsion or undue influence. 6. That the Assembly order, that congregations who have been aggrieved by the settleaient of ministers without their consent, shall be treated with compassion and lenity ; and to fall upon methods to remove such ministers from them, when parishes cannot be brought to submit to them. 7, That the Assembly appoint, that all appeals from the sentences of synods be only to the General Assembly ; and, if there be any of them which the Assembly cannot overtake, that they be referred to the Com- mission, to be judged by them at a meeting immediately after the Assembly, when their diets are numerous ; it not being agreeable to Presbyterian principles and purity, that a great number of ministers should be subjected to the authority and judgement of a lesser. S. That presbyteries be strictly en- joined to be most careful and conscientious in licensing men to preach the gospel, and in observing the many good acts of Assembly thereanent ; and that both presbyteries and synods shall inquire, not only into their literature, but also into their gense and savour of true godliness, and into their acquaintance with the true gospel-scheme of justification, and the way of making use of Christ, and living by faith upon him, and with the work of the Spirit upon their souls, and experimental re», A Fair and Impartial Testimony, 399 iigion ; and also inquire into their sentiments concerning pa- tronage, and othtr grievances of the church : And that pres- byteries recuiiuh* nd none to synods or other presbyteries to be entered upon trials, but such as they can safeiy attesi in terms of tliese acts and rules. 9. That the Assembly declare, that as it is the duty of ministers, so they are still at full fj eedom, to testily in a becoming manner, and upon proper grounds, against the prevailing corruptions of the tin;es, and even against what is wrong in the act^ and proceed iugs of church-judicatories. 10. That presbyteries be enjoined to be strictly conscientious in attesting rubng elders who are to sit in Assemblies or Com- missions, and particularly that they be qualified in terms of the I'th act of Assembly 1722, as their attestation is appoint- ed to bear ; and that every presbytery shall cause read the said act every tinje before they either chuse or attest any el- der. 11. That the Assembly make more narrow inquiry into the right and warrant which colleges and royal burghs have to chuse ministers or elders to sit in the General Assembly. 4. We humbly plead, that national fasts and thanksgivings may be more frequently appointed, when God in his provi- dence calls unto them ; and that no occasion be given to any to say that the church has resigned her power into the hands of the magistrate. And seeing at this time there is a manifest growth of infidelity, error, and impiety ; of defections, gross sins and abominations ; of contempt of God, perjuries, and unnecessary multiplying of oaths ^ of vvoful divisions, breaches, and want of brotherly love and Christian charity j besides griev- ing of the Holy ^Spirit, and manifold spiritual plagues every where abounding ; and also the terrible judgements of the sword and plague raging in other nations, which may very soon reach us ; all which are visible tokens of the Lord's an- ger and indignation gone out against us, and call us loudly to mourning and humiliation before the Lord : Wherefore we think it our duty to plead with humility, that the GcHeral Assembly would lay these things to heart, and appoint a so- lemn national fast to be religiously observed because of them ; and that they would be more particular than heretofore, in enumerating the grounds and causes of the said fast, namely, our own and our forefathers sins and defections, by covenant- breaking, and treacherous dealing with God, and the fearful indignities done to our solemn covenants in the late times, taken notice of by the Assembly 1701 ; the blasphemous ad- vancing the magistrate's supremacy over the house of God ; the imposing and taking of sinful oaths, especially the self- contradictory Test ; the shedding the blood of God's servants 400 A Fair and Impartial Testimony, and people for not complying with the evil courses of these times ; the Erastian encroachments made upon the Headship of Christ, and the rights and privileges of his church ; the encouragement which is given to all manner of errors ; our backslidings from Reformation-principles, the intrusions made upon congregations, and the scattering of the Lord's flock ; the abounding of all manner of profanity and immorality, Atheism and blasphemy, especially in our armies and fleets, which, alas ! are so great and avowed in them, that, instead of serving as a hedge and defence to us, their sins may pro- voke the Lord to bring desolating strokes both on them and us. These, and many other sins, evils, and defections, before mentioned and witnessed against in this Testivhony^ (to which we refer), may very fitly be brought in among the causes of a national fast, seeing they greatly abound in the land ; and es- pecially that sin which may be reckoned the source of all the rest, namely, the '' undervaluing of redeeming love, and slighting of the Lord Jesus Christ," offered to us in the gos- pel, and our woful misimprovement of the means of grace, and walking unanswerably to them. 5. As we think ourselves bound thus to plead with our mother, to do away her sins and provocations, and put a stop to all her defections ; so we think it our duty to plead with her to deliberate upon, and take the most proper and eifectual methods for reviving the power of godliness and the practice of gospel-holiness ; and particularly, that our General Assem- blies, when they meet, would set apart diets for these ends, and would also recommend it warmly to synods, presbyteries, kirk-sessions, and private Christians, to consult together for promoting religion and godliness in the bounds where they live, and to have their set times of meeting for spiritual con- ference, fasting, prayer and wrestling, for the down-pouring of the Spirit upon the whole church and land, for awakening, con\incing,converting,and reforming a secure and sinful people; and at these meetings to quicken, excite, and exhort one an- other to all religious duties and Christian oflfices ; looking earnestly to the Lord for his Spirit's influence and special blessing upon all these means and endeavours, and continuing still in the use of means, waiting for a more plentiful eflPusion of the Spirit, until at length the whole land arrive at the happy frame and disposition of our forefathers, when they with one consent renewed covenant with God, and dedicated themselves and their posterity unto the Lord. And that they recommend it especially to the ministers to be exemplary and actively instrumental in such religious projects and designs A Fair and Impartial Testimony* 401 among their people, and even to travail in birth till Christ be formed in their souls ; and carefully to observe the directions of the 7th act of Assembly 1736, concerning the preaching of Christ and regeneration to them, and pressing morality in a gospel-strain ; and in their ministrations to make a difference betwixt the precious and the vile, between humble, praying, circumspect Christians, and formal professors ; to honour them that fear the Lord, though they be poor ; to speak well of them, support their characters against enemies and scoffers, and carry with greater familiarity to them than others. O how pleasant and desirable a sight would it be, to see ministers, elders, and Christians, joining in such noble designs and endeavours I What a promising token for good would it be, if all the ministers and members of this church were set- ting about wrestling and prayer for the Lord's returning unto us by his Spirit, and endeavouring a personal and general re- formation of all that is wrong among us, and in this way studying to keep the unity of the Spirit in the bond of peace, with all lowliness, meekness, and long-suffering, forbearing one another in love ! These things, if gone into, we hope, would tend to the glory of God, the honour and welfare of this church, the credit of the holy ministry, the edification and comfort of the Lord's people, and the healing of our present miserable rents and breaches. Vol. IV. No. 31. 3E ADVERTISEMENT. At Is fit the Reader should know, that the preceding Testu mony was signed and sent to the press before the Assembly 1744, otherwise some occurrences, which have made some noise since that time, had been noticed in it, some of which I shall mention in a Postscript after the Adherence and sub- scriptions subjoined to this Testimony. Likewise it is proper to acquaint the Reader, (lest he be surprised with the paucity of the subscribers), that there were not very many who had opportunity to see and peruse the TeS" timony before it was published ; and a great part of those wha did see it, though they agreed to the scope and substance of it, in regard it contained their sentiments, yet they thought not proper to subscribe it upon some prudential considerations, which (with all submission) I cannot say have the same weight w^ith me as with them. Yet at the same time I am bound in justice to own, that sundry of these are persons whom I highly value, and reckon to be real friends of truth and reformation as well as others. Wherefore, when I found things turn out in this manner, and not as I expected, I desisted from asking more subscriptions to this Testimony^ which (as told in the Preface and in the Adherence') was not designed to be the badge of a party, or a term of communion. But if any now, upon seeing and considering this Testimony when published, with the reasons for it, shall incline to join with it, and send their subscriptions to the Printer, with such form of Adher- ence, Exceptions, or Amendments, as they think proper, they shall be taken in, and justice done them in a second Edition, if it be called for. As for those who have willingly offered their subscriptions to this Essay, 1 could not warrantably suppress them, though few, without their own consent. God may countenance the honest mints of a small number when he thinks lit. Wherefore 1 shall annex them here, with the form of Adherence which they agreed unto. ADHERENCE. W E, whose names are underwritten, having seen and con- sidered the above Paper, called, A Fair and Impartial Tes- timony^ &c. do hereby declare, That we think the scope and intention of it good, and that it doth express the sentiments of many ministers, elders, and Christian people of the Church of Scotland^ concerning the principles, wrestlings, and attain- ments of the said church, and concerning the defections, cor- ruptions, and evils therein mentioned. And in regard the said Testimony seems to be drawn up with impartiality, plainness, and uprightness of design, not to be the badge of a party, or a term of communion ; but a banner for truth, a prompter to reformation, and the means of healing breaches ; we humbly judge it needful and seasonable in this day oi Backsliding and Division ; hoping it may be useful for maintaining and pre- serving truth, purity, and godliness in the present age, and for transmitting the same to posterity ; and that it will either be some check to the progress of corruption, or a standing wit- ness against it. Wherefore we join with the said Testimony in witnessing for the truths, and against the evils therein spe- cified ; and in pleading with our Mother to exert herself to stop Defection^ and essay Beformation. And have subscribed these presents, Jo. WiLLisoN, M, A, Minister at Dundee, Jo. Gillies, M. A. Minister at Carraldstone. Jo. Row, M. A. Minister at Navare and Lethnof. Ja. Small, M. A. Minister at Carmylie, Dav. Blair, M. A. Minister at Brechin, Geo. Aitken, M, A. Minister at Montrose, Geo. Lyon, M. A, Minister at Long/organ, Geo. Marr, M. A. Minister at Murrose. George Peter, Elder. Gideon Rutherford, Elder. 3 E2 POSTSCRIPT. THE reason why some late occurrences are not in the Testimontf^- was given before. Wherefore I must now add a word relat- ing to some of them. And, 1st, Concerning Mr Leechman's ser- mon on prayer, first published last year, which was quarrelled by the presbytery of Glasgow, and brought before the synod, and af- terwards to the Assembly, this year l744. Had Mr Leechman written what he saith in that sermon by way of a letter to a Deist, or an enemy to prayer, in order to prove the reasonableness and advantages of prayer, it might have passed without observation : But for a preacher of Christ to deliver such a sermon to a Christian audifmce^ that perhaps never heard hira before, and might never hear him again, and to publish it too, in this form^ to the whole world, is to me very surprising and offensive. For when he pro- poses to teach his Christian hearers and readers the nature of prayer, he presents God as the object of it, merely as our Creator, without any relation to Jet^us Christ, the only Mediator betwixt God and man. He never speaks of God as upon a throne of grace, nor of the merit, satisfaction, or intercession of Christ, through which prayer can only be offered acceptably to God, more than the old heathens j nor speaks he of the influence or assistance of the Holy Spirit, by which the duty is to be performed. The dis- position of mind which he chiefly recommends to his hearers, for acceptance with God, is an assured trust and confidence in the mercy and goodness of their Creator, without once telling them through all the sermon, (which is h)ng), of the channel through which God's mercy and goodness doth fli)w to men, that he is a *' consuming fire" to sinners out of Christ, Nay, without noticing the scripture-account of the conveyance of divine mercy, he asserts, that those who pray, trusting in their Creator's mercy, shall be heard and accepted. See sermon, 2d Edit. p. 7, 8, 10, 42. I know it is said, That the preacher, notwithstanding these defects^ is orthodox j and that he made sound declarations tor the truth be- fore the judicatories. But, in my humble opinion, let his after declarations, when in hazard of censure, be never so sound, yet the foresaid omissions in a printed sermon are so very culpable, and such a bad example to students of divinity, in one that is their teacher, that the sermon ought to have been disapproven, the preacher admonished, all preachers warned against such a Christ- less way of preaching, and a warm recommendation given them to observe the 7th act of Assembly 173(5, concerning Evangelical preaching y nay, the pre.->bytery of Glasgow deserved thanks for the pains they had taken to inquire into that sermon, in obedience to the said act of Assembly, which enjoins all preachers to have a Postscript to the Testimony, 405 special regard and eye to Christ in all their sermons, and presby- teries to see that they do it. O how worthless, lifeless, sapless, and fruitless, must all our preachings and prayers be, if precious Christ be left out of them I Mr Leechman's sermon is one instance, among many, to shew how too- well grounded those fears are, which are expressed in the Testimony, that the said act of Assembly Is but little regarded, and that the numbers are increasing of those who preach moral duties without relation to Christ, through whose strength all our duties are to be performed, and through whose righteousness they must be accepted. And, alas ! it seems to por^ tend little good to this poor church, when men so little versant in the Christian mediatory scheme, or so unaccustomed to evangelical preaching and teaching, are made professors of divinity, and en- trusted with the education of young men for the holy ministry. Neither doth it bnde well, when men, as soon as they acquire some title to a Professor's chair by the choice of a patron, or of laics of any sort, do straightway demit their pastoral charge,, and push on their own translation to the chair, without any call or concurrence from the church. As that was not the practice of former times, so it looks too like the disallowed practice of those Frophets who raji before they were sent, Jer. xxiii. 21. A running, alas ! that greatly abounds in this day 1 May the Lord in mercy put a stop to it ! Another thing I must here notice •, there is something dropt in the Testimony, in favours of the 7th act of Assembly 1722, relat- ing to the Marrow, &.c. which act 1 see is heavily charged^ by the Associate Presbytery in their act concerning the doctrine oi grace, which I had not occasion to read befi)re the Tesiiinony was sent to the press. I have now again read over the Assembly's act, and upon second thoughts I shafl not say it is so well worded as could be wished, or that the word caimaliiy is fit to be used in asserting the necessity of holiness to salvation •, but I truly believe the mean- ing of Assembly 1722 was sound, and their intention good, viz. to disapprove every opinion or expression that tended any way to slacken our obligation to the study of holiness ; and the brethren have not just ground for their harsh censure of that Assembly, be- cause of their saying, in explaining the necessity of holiness for obtaining everlasting happiness, that " it is to be meant only of obtaining the enjoyment and possession of happiness, and not of the right and title to it j" and that " it is dangerous to assert, that holy obedience is not a federal or conditional mean, nor has any kind of causality in order to the obtaining of glory, as it seems to exclude all usefulness and influence of holy obedience, in order of means to\^ards the posses'^ion of heaven." This last clause of the Assembly's words doth plainly limit the sen^e in which they disap- prove the foresaid assertion, viz. in so far as they seem to exclude the usefulness of holiness in order of means to salvation. Yet the brethren, without noticing that explanatory clause, do in their act concerning the doctrine of grace, published this year, declare that 406 Postscript to the Testimony, the Assembly 1122, by their said 7th act, have opened a wide door to Arminian and Socinian errors to overflow the church and land. It is surprising that this heavy charge against that Assem- bly has lain dormant for 22 years, until the most part of that As- sembly are in their graves •, and that they did not openly complain of it at passing the act, but submitted and lived quietly in the communion of the church for many years hereafter. It is uncha- ritable to charge that Assembly with holding opinions contrary to the doctrine of grace ^ when, in the very act they attack, the As- sembly professes a close adherence to our standards with respect to the doctrine of grace. And, from their own words, we have all reason to conclude they really did so, and that they held, that " believers have complete salvation and happiness, both as to the title to it and possession of it, only through Christ and his pur- chase *, and that their holiness here, which is a part of their begun salvation, is also a part of Christ's purchase, as well as eternal glory j seeing it is Christ that recovers the lost image of God to us, and restores that which he took not away." And that they held, " that no believer hath any thing in himself, or of his own doing, to rest upon or glory in •, but that he owes all to Christ, who has obtained the whole of our salvation, and every part and degree of it, by his blood and merit." That they held all this, is evident from se- veral places of the said act of Assembly 1722, wherein they assert, according to our standards, that " God in the covenant of grace freely offers to a sinner life and salvation by Jesus Christ, and pro- mises and gives his Holy Spirit to all the elect, to make them able and willing to believe and give holy obedience. Also they assert, That God justifies us freely, not for any thing wrought in us or done by us, but for Christ's sake alone j not by imputing faith it- self, the act of believing, or any other evangelical obedience, to us as our righteousness ; but by imputing the obedience and satis- faction of Christ unto us only : That our repentance doth not make any satisfaction for sin, nor is any cause of the pardon there- of : that our best works cannot any way merit eternal life : that it is a precious gospel-truth, that believers are free from the law as it is a covenant of works, so as thereby they are neither justified nor condemned," &c. From these and several other expressions of Assembly 1722, we may justly conclude, that their meaning in the expressions quarrel- led was sound, and that they intended no hurt to the doctrine of grace •, that they did not mean that a believer's holiness hath any casual influence or virtue to purchase heaven ', but that it is ne- cessary in order of means (as they speak) towards the possession of it ; in regard that God requires holiness in every believer, as the means of preparing and making him meet for possessing heaven. Bo that the Assembly's sense is plainly this, That as Christ's righ- teousness is necessary in the way of merit and purchase for ob- taining the believer's right and title to heaven, so holiness in a believer (which also Christ hath purchased) is necessary in the postscript to the Testimony, 407 \?ay of preparation and meetness for qualifying him for the possession of heaven. Now, we see, it is God himself that makes it so necessary, by fixing an inseparable connection betwixt holiness and happiness, declaring, Heb. xii. 14. that ** without holiness no man shall see the Lord." Wherefore, that our brethren after all this should pass such a severe censure against the Assembly's doctrine, as opening a wide door for Ar- minian and Socinian errors, is very unjust, and unbecoming the duty of children to their mother. And it is yet more so, for them to assert, (as they do in the same place, p. 41. without any proof for it), that Arminian and Socinian errors have actually overflown this church like a flood j whereas they may see a late act of As- sembly, as well as older acts, condemning all Arminian and So- cinian errors, viz. act 7th^ Assembly 1736. Had they charged some members of the church with such errors, the fault had been less y but to assert, that a flood of Arminian and Socinian errors do overflow the church herself, as if all were covered with them, is a charge most terrible and shocking ! I scarce have any words to answer to it, except to regret that any of the reverend and dear brethren, whom I must still regard, should allow themselves to go on in such a Latiludinarian way of speaking and calumniating their brethren. Some may think to excuse themselves, that it is from zeal for a good cause, and a design to promote the interest of Christ, that they speak so reproachfully of other ministers j but let such remember what Job said to his three friends when they took the same course, Job xiii. 7. " Will you speak wickedly for God, and talk deceitfully for him ?" After all, however ill-grounded this charge be, yet, seeing it comes from a body of men within the land, the church is called to take some course to vindicate herself and her doctrine, though it were no more but to maintain her cre- dit among foreign churches. Surely such a bold charge from our brethren, with other considerations, should at length rouse us, and prevail with the General Assembly to fall in with the desire of many ministers and presbyteries, to give a testimony against these errors which abound in the land, to declare their abhorrence of them, and to give warning to all the ministers, preachers, and members of this church, to guard carefully against them, and against every appearance or approach of error. There is not room here to notice any thing in the brethren's act concerning the doctrine of grace, in which, though there be many precious truths, yet there are also some assertions too loose, unguarded, and even bordering too near the doctrine called An- tinomian j which should be carefully avoided, as well as that call- ed Neonoraian. But, notwithstanding of all these uncharitable sallies, unguarded assertions, and extravagant heights, which our brethren's desire to support their interest against the established church may drive them to at present, there is ground to expect,, thatj after calm and cool thinking, they will not approve, them- 408 Postscript lo the Testimony* selves in these things, but will come at length to a more charitable temper, and shew regard to others whom they see to be sound in the faith, and zealous for the doctrine of grace as well as them- selves. And considering our brethren's great resolution^ and their zeal for the purity of doctrine, I would fain hope God will yet honour them to be useful for maintaining his truths, and make them a witnessing remnant for Calvinislic principles, and the doc- trine of grace, against all kinds of Pelagian and Arminian errors, which this backJiding age seem too much inclined to fall in with. Upon which account I still wish well to them. There is also joined with the foresaid act, another act for reneW' ing the covenants^ national and solemn league, with a new covenant of the brethren's framing, in which some things might be noticed. Nat that I quarrel the duty itself • No j I approve of covenanting work, whether it be national, presbyterial, or congregational, when rightly managed and gone about j and I pray earnestly for a cove- nanting frame and disposition to the whole land. I likewise own, there are several excellent things in the brethren's covenant, which we are all bound to by th« word of God, and our national engage- ments •, and also in their Confession of sins, there are many evils enumerate, which all ranks amongst us ought to be deeply humbled for before the Lord \ but, alas ! they have marred their Confession, by throwing into it several things which either are dou utful, or else plain mistakes or falsehoods j and yet all these must be con- fessed and condemned as sins and evils, as if they were the most plain and undoubted facts, and that by a solemn oath : For their confession of sins (which is very long) is adopted and sworn to in their covenant. Yea, the Associate Brethren have carried this matter to a prodigious height, by making an act, dated at Edin- burgh, February 14. 1744', wherein they agree and determine, that the swearing the foresaid covenant shall be the term of mi" nisterial communion with them, and likewise the term of Christian communion to the people, with respect to their partaking of the seals of God's covenant. A surprising act indeed ! This new oath and covenant of theirs is called in it, not a term, but the term of Christian communion, as if it were the only qualification for ad- mission required, and as if it answered for the want of others j and indeed there is not another qualification besides swearing this co- venant, mentioned in their act. Now, by this new act, let a man be never so well qualified according to the terms Christ hath de- termined in his word, yet, if he have not freedom to go in to this term of the brethren's making, he must be excluded both from ministerial and Christian communion j that is, he must neither be owned as a minister of Christ, nor allowed any of the children's bread, so far as their authority can go. Wherefore I cannot but testify against this act, as framing new terms and conditions of access to the benefits of Christ's purchase, for which the framers have no warrant in God's word j and therefore it must be a m*- Postscript to the Testimony, 409 i\ifest usurpation and encroachment upon the Headship of the King of Zion, and an infringement upon that precious article of our Creed, the Comm .n'loti of Saints : which is too much for any judi- catory or power on earth to adventure upon. Though the foresaid oath w^ere in things indifferent or lawful, yet it were unwarrantable to impose it as a term of communion, but much more when it is in things sinful, doubtful, or false. ^fest. How do you make it appear that the brethren's new oath and covenant (which they make the term of communion) is iu it-- self sinful ? Ans, Because by this oath they adopt and approve a Confession of Sins prefixed to it, and swear by the great name of tJte Lord our God^ with their right hand lifted up to the Lord, ihat they shall testify against the evils named in that confession, sundry of which are false in fact, calumnious, unjust, and uncharitable •, and yet, by the foresaid solemn oath, the takers own them to be real, just, and true. As for instance, they swear that the General Assembly dis- missed Professor Simson without any censure or express testimony against his errors, p. 104. which is false. Also, they swear that the taking the oath of abjuration is a national sin, p. 103. which they cannot make out. They swear that Assembly 1736 adopted Professor Campbell's error against self-love, p. 106. which is fal»e. They swear that Assembly 1738 condemned the brethren's testi- mony in bulk, p. 107c which is not fact. They swear that Assem- bly 1739 condemned their Declinature, as containing nothing but groundless prejudices, p. 107. which is not fact. They swear that the kind reception of Mr Whitefield hath increased the sins of the land, and is a denying any particular form of church-go\'«rnment as being of divine institution, p. 109. which is false. They swear that a scheme is now laid for uniting parties of all denominations in church- communion, in a way destructive of any testimony for Christ's declarative glory, p. 110. which they can never make appear. They swear that the blessed work in the "West of Scot- land is a delusion, p. 110. though it hath been demonstrated to have the plain Scripture-tokens of a glorious work of the Spirit of God. They also by their oath condemn all the old persecuted Presbyte- rian ministers, who accepted of the liberty of preaching the gospel, under King James's toleration, as involving the land in heinous guilt 'y which is a most rash and uncharitable censure of these wor- thies, who w^ere honoured to be great sufferers for truth, were men of eminent piety and tenderness of conscience, were signally owned of God in their ministry during that liberty, and never saw cause to repent of their accepting of it to their dying hour. And now, after these glorified saints and sufferers have for many years been triumphing before the throne of the Lamb, a heavy blot and slur must be cast upon their memory by a solemn oath j and they, who have not freedom to join in that calumnious oath, must be denied Christian communion ! This indeed seems to be an act /exceeding- hard and tyrannical. Alas I there are thousands who are appointe Lord ; King David's root and offspring's one Who heaven to men rcstor'd. HYMN IX. Heaven begun on Earth. 1 Our Lamb's God-man, in person one, The great Immanuei 1 This union strange is God's device To save our souls from hell. lialehijah^ Mallehijah, Hallelujah, Amen. 2 The Lamb is worthy for to reign, Both saints and angels cry ; Let heaven and earth, with all their Adore thy majesty. [hosts, Hallelifja/i,' &CC. 3 With these to praise we do presume, As ransom'd by thy blood : Reign here, and in the world to come, Thou everlasting God. Hallelujah, Sec. 4 We praise thee, Son of God.whose powV Did bring about our peace ; We praise thee, Son of man, whose blood Redeem'd our fallen race. Hallelujah, &:c. 5 Incarnate God, our Lord, our Love, Our Lamb, our Sacrifice 1 [roar, We'll thee -adore, though hell should. And worldlings thee despise. Hallelijah^^Q. n Worthy of glory is the Lamb, Who was at Calv'ry slain ; F>r he gave np himself to death, To ransom fallen men. Hulklnjah, &c. 7 Be pow'r and <' 424 Hymns on the JLove HYMNT XXIII. The Fountain of CnmsT^s Blood. 1 We bless God for this matchless blood Winch to us trcely streams, And fallen men from sin and hell Most poweifuliy redeems. 2 Eternal thanks to God's dear Son, Who poui'd this streaming flood, To wash from sin, and to ensure Our soul's eternal good, r- Bcthesda, Jordan, Siloam's pool, Are vain, they do no good. For cleansing souls, or purging sins. As doth this divine blood. 4 Come, leprous souls, to this new pool, And bathe yourselves therein ; Why should you die, when God pro- This remedy for sin ? [vides b Unto this open fountain bring My sinful soul, O God, And all my spotted garments cleanse In my Redeemer's blood. 6 Upon this remedy divine Alone my hopes are built ;■ This many thousand souls have tiled, It purg'd away their guik. 7 Give access, Lord, unto thy blood, And faith to wash, till I Be purified, and throughly clean From all iniquity. 3 Praise for the doctrine of free grace, Which Jesus' gospel sounds ; Praise for free love, and cleansing blood That flows from Jesus' wounds. HYMN XXIV. Chkist oicr Passover sacrificed for iis. 1 Lie at the foot of Tsus' cross. See what the Lamb endur'd ; 'Contemplate there bis bleeding wounds. Which life to us procur'd, 2 Sore wounds and bruises, stripes, and With fearful agony, [pain, Did he endure to ransom us From endless misery. Tesus our passover is slain, And for us sacrificed ,• ■jbe tokens of thy death remain, Let these by us be priz'd. 4 A feast upon this sacrifice ThcM hast on men bestrnv'd, , Where we may feed upon thy flesh. And drink thy precious blood, 5 Thanks to our God who laved us. And look'd on sinking men. And for us found a sacrifice. The Lamb for sinners slam, o A sacrifice that's^ infinite Thv justice did demand, Ere guilty men should be forgiv'n, Or they in judgement stand. 7 Behold how mercy interpoS'd In this nonplussing case, And sent the Lamb, our passover^ To bleed in sinners' place I S Till we asuend to Christ above, And fully share thy feast, We'll sit content beneath thy cross, And bless thee for a taste. 9 Dear Lamb, shine on our solemn days^ Thy presence makes the feast ; Come fill our hearts with love, and joy That cannot be exprest. HYMIST XXV. Thanksgiving to the blessed Trinity, 1 Exalted Father, we thee praise, And bless thy sacred name ; Thou wast, and art, and evermore Remainest God the same. Hallelujah, Halldujah, Hallelujah, Amen. 2 Father of mereies, God of love, May thou be still ador'd, Because thou freely gav*st thy Son, To be our Priest and Lord. Hallelujah, &c. 3 O Son of God, we thee do bless, That freely undertook To be a Ransomer, to save All who to thee do look. Hallelnjah, &c. \ Unto the Lamb our Saviour-Gou, Let praises still increase ; For thro' thy precious wounds and blood Comes all our happiness. Hallelujah, Sec. 5 O Holy Ghost, we thee eXalt, Who dost with sinners strive, Till they be brought to close with And made in him alive. [Christ, HaUelujah, Stc. 6 We praise thee, O thou promis'd Dove^ Who, as Christ said, art come To raise our dead souls unto life, And safely guide us home. Hallelujah, &cc. T To purge our guilt, and buy our peace, God sent his Son to bleed ; His blood procur'd a treasure full To answer all our need. Hallelujah, &,c. 8 Thanks to our heav'nly Father's love, Who gave the Lamb to men ; The Lamb we praise, and Spirit too. These Three in One. Amen. HYMN XXVL Give Thanks toGod for a crucified Jesus. 1 Blest be our Lamb who undertook Lost sinners to deliver ; O praise our King, for he is good, His mercy lasts for ever. atid Sufferings of Christ, 425 2 No blood, but that of him who's God, Could take away our sin ; No smaller sacrifice than this Could heaven for us win. 3 This made the glorious Son of God Leave heaven for our good : Our fiesh and frailties he assum'd, To ransom us with blood. 4 Beneath the vail of human flesh His Godhead he did hide ; To pay our debt, and purge our guilt, Our sacrifice he dy'd. 5 God's praise in gospel hymns we'll sing, With thankful hearts thee bless ; We willsound forth thy glorious name, " The Lord our Righteousness." 6 In every place and company Where it may tend for good, Christ crucify'd we will extol, And tell men of his blood. 7 His wounds and merits we'll speak His steps we will pursue ; [forth, From him we'll holy learn to be, Meek, lowly, just, and true. 8 What love, what service, and what To our God do we owe, [praise, Who left his glorious throne above, To die for us below 1 9 Till we the vail of flesh put off. Accept our weaker songs ; [bright, And, when we reach the mansions We'll praise with better tongues. HYMN XXVn. The Communion-Feast. 1 How greatly should the love of God All our affections move 1 He foes forgives, and next invites Them to a feast of love. 2 The feast's prepared, we nothing want But Christ the Lord, our guest : Thy presence grant to hungry souls. And we'll begin the feast. 3 Thy presence should supply each want On a communion-day ; Communion with thyself us grant. Thy grace and pow'r display. 4 O make us witnesses to shew The virtue of thy blood, That it gives peace, and makes us cry, " My King, my Lord and God." 5 Under thy cross with great delight. Lord, make us down to sit ; For weary travellers to rest, Let's find this shade most fit. S Let's here possess thy love, and wounds In our hearts make abode ; No music hath such charming sounds As these two words, My God. 7 Pardon of sin, and peace thro' blood. Do make a glorious feast ; This food is enterrainment sweet, Which angels ne'er did taste. 8 Yet of this royal costly cheer Poor sinful men partake ; It was for Adam's race alone God did this banquet make. 9 Communion sweet is thro' the Lamb ; To him be glory giv'n, By all that dwell upon the earth. And all the hosts of hcav n. HYMN XXVIII. The free Gospel-Call. 1 Come, guilty souls, and flee away Like doves to Jesus' wounds ; Your lot falls in the gospel-day. Wherein free grace abounds. 2 How joyful is the sound you hear I To you men Christ doth call, Come to me with your loads of sin, And I will ease you all. 3 I do not say, " Depart from me Into eternal fire ;" But kindly bid you to my wounds, Where troubled souls retire. 4 Come to the balm ; behold the Lamb, Which for your sins was slain : Come flocking to my healing blood. Which eases souls of pain. 5 No more resist my pressing calls. Your souls to me up-give : O dying men, my voice regard, And you shall ever live. 6 O rebels to my sceptre, bow. Your weapons cast away ; Come to me in this day of grace, And make no more delay. 7 For, lo I the flaming sword Is drawn. And shaken o'er your head : If divine Justice be provok'J, The blow will strike you dead. 8 Comply then with my Spirit s work. In your hearts give mc room : In straits you'll find me still a friend, I'll bring you safely home. HYMN XXIX. Fitness for the Gospel-Feast. 1 Will God let worms approach to him, Heav'n's manna for to taste ; Yea, call a piece of dust and sin To sit at Jiesus' feast? 2 Come, holy, holy, holy Lord, Who lov'd us when undone ; Come, thou united mystic Three, Unite us all in one. 3 Come, Prince of love and peace, with Our grudges all remove ; [pow'r Come join our hearts, and make >-« fit To keep the feast of love. 4 Let charity our hearts possess; O shed thy love abroad : And may we Jesus all embrace As our own Lord and God. Vol. IY. No. 32, 3H 426 Hymns on the Love 5 Let Jesus' friends with humble faith His table compass round, Partake his food, admire his blood, That springs from ev'ry wound. 6 O let the flinty stubborn heart, Which threat'nings cannot move, Be broken, melted, and dissolvM By Jesus' bleeding love. 7 Let no sin in my heart remain To give my Lord offence ; Help me to act and live by faith, And not by corrupt sensf. S Let worldly clogs all stay behind, When I to Christ draw nigh ; Let faith's wings now be stretched out, And to his wouuds I'll fly. HYMN XXX. Christ the Bread of Life. CHRIST'S flesh and blood, the rarest That ever was prepar'd, [food Is set before the needy's door ; Yet few it do regard. 2 Shall starving souls slight such a feast. Made ready at such cost. And chuse to feed on swinish lusts Until their soals be lost ? 3 Here bread of life, which doth exceed The manna of the Jews : Our bread is Christ, substantial food 1 Their*s but this substance shews. 4 Their manna came but from the clouds, Ours came from heavens high : Who ate their manna now are dead, Who ate ours live for ay. 5 •' Lord, evermore give us this bread," Give daily new supply ; Give faith to eat, that we may live, And may not faithless die. C With heav'nly manna sent by God Let hungry souls be fed, Since richly is thy table stor'd With this immortal bread. 7 For multitudes there is enough In Jesus' fulness free ; Ten thousand thousands all at once This bread can satisfy. 8 Dear Jesus, meet with hungry souls, Let none of them complain They waited on thee all the day, And cry'd for bread in vain, 9 O Bread of life, we starvmg come To thee for to be fed ; When some thou fill'st, us pass not by ; With soul-food make us glad. HYMN XXXL GOD'S hiding his face is grievous. 1 A BEGGAR, Lord, cries for an alms ; Look on me not in wrath ; Thy smiles are better far than life. Thy frowns are worse than death, 2 Dear Lord, I pray thee, now be found Of souls that pant for thee ; Be not a stranger in our land, When souls their wants do see; 3 When, Lord, thou hid'st thy face from Like fading flow'rs I mourn : [me,, I droop, I grieve, I can't look up, Till thou again return. 4 rU of no other cross complain Which thou shalt me lay on ; But oh I the hiding of thy face I cannot think upon. 5 Lord, when thousmil'st, I conquer sin; I then get ev'ry thought, And all that's opposite to thee, Into subjection brought. 6 But, when thou hid'st, I lose my strength ; Like Samson when betray'd. My locks are cut, my heart is faint. My faith and hope are dead. 7 If clouds remain, I'll wander far Out of the king's high-way ; If Christ his lost sheep do not seek. Still farther will I stray. 8 Good Shepherd, seek and bring me home; Thou art the sinner's friend : Restore the shiniBgs of thy face, Let me no more offend. HYMN XXXIL The Mourning Penitent. 1 With low abasement I reflect On my original ; I see my nature black and stain'd By my first parents* fall. 2 In sin and guilt I was conceiv' Before I first drew breath, And early was expos'd imto Both tirst and second death, 3 My heart and life sin doth corrupt. Yea, makes my heart as stone ;. It makes me slight God's reniedy ; My folly I bemoan. 4 How awful is the thund'ring voice From Sinai's flaming mount. To criminals who break God's laws. Of crimes here's your account I 5 With trembling this would fill my soul, And even strike me dead. Did I not see on Zion mount The Lamb for sin that bled. 6 A sinner I, thro' Adam's fall, Have lost my way to bliss: When God a new way doth reveal, Forbid this way I miss. 7 Unto this way I mourning- look, No other help I know : If thou declinest helping me, O whither shall I go ? and Sufftrwgs of Christ* 427 S Thy word saith, I should not despond, But plead and keep in mind The blood and bowels of the Lamb, Who is lost mankind's friend. HYMN XXXIII. The Penitent Sinner's Hope. 1 In Jesus' name a penitent Doth at God's footstool lie ; My sins I do confess and mourn. And for free mercy cry. 3 Christ bids me ask, and seek, and knock. And promiseth Vilfind : Thus I seek pardon and relief; Lord, ease my grieved mind, d Christ's blood and merit is alone The ground on which I plead With God, that I may mercy find In this my time of need. 4 The doctrine of free grace I plead, Which thy dear gospel sounds, And tender love to penitents That flows from Jesus' wounds. 5 Since Christ our surety paid the debt. That souls condemn'd might live ; With honour to thy justice now, Great sins thou canst forgive. ■$ Where should I go with all my sins But to redeeming blood ? Thousands have try'd it,and are wash'd, The fountain's large and good. 7 I plead thy blood, and ancient love ; I humbly own my guilt ; Was it not for such straying sheep The Shepherd's blood was spilt ? S That trembling woman in distress To Christ was fear'd to come ; She touch'd his hem ; he heal'd her soon. And sent her joyful home. HYMN XXXIV. Thanksgiving to God the Father. 1 Pkaise to the Father's love, that gave His dear and only Son To be our priest and sacrifice. For our sins to atone. Halhliijah, Hallelujah, Hcllelujah, Amen' 2 Thou giv'st thy Son and Spirit both To free us from all fears : Dissolve our hearts in thankfulness, Melt down our eyes in tears. Hull.lujah, &CC. 3 But drops of tears can ne'er repay The debt of love we owe : Our whole selves then we give to thee ; There's no more we can do. Hi.lldujah, &.C. 4 We praise thee. Son, who in our room Was wilh'ng to be slain ; 3 We praise thee. Spirit, who applies . His blood to fallen men. Hallthijah, Sec. 5 Slain beasts for sin could not atone ; Such ofF'rings had been vain, Had not the Father giv'n his Lamb For sinners to be slain. Hdlliijcih, ^c. 6 This sacrifice, more precious Than all created things. To men eternal happiness In soul and body brings. Hulldujah, &.C. 7 Father, thy love me overwhelms •. What love like thine so free, That thou hast not withheld thy Son, Thine only Son, from me I Halli liijah, &c. 8 When men rejoice in earthly things, And sing of ^hings of nought, I'll sing of thy redeeming love. And wonders thou hast wrought. Hallelujah, &:c. 9 Father, to thee eternally Our grateful songs we'll raise ; But O I eternity's too short To shew forth all thy praise, Hctlh lujah, Halle Ivjah, Hallelujah, Amen. HYMN XXXV. The amazing Love o/* Christ, 1 Amazing love! that made Goci's Son So willingly consent For worms, yea, foes and rebels base, To bear their punishment. 2 Love made him lay aside his crown And robes of majesty. And like a servant to come down To bear the cross, and die. 3 Love brought him down for worms to Love laid him in a tomb ; fdie, Love brings him down a second time, To lead his people home. 4 When devils rag'd, he then engag'd To combat all hell's pow'rs ; He them defy'd, when that he dy'd To save us from hell's show'rs. 5 When heav'n and hell both on him fell Our souls he fast did hold ; His life gave up, the flood to stop, And bring us to his fold. 6 Love made him on the cross to bleed,- And fall our sacrifice ; Love made the tree him brought to dust Raise men unto the skies. 7 Christ sufter'd ; why ? he's pleas'd to see Poor straying sheep brought home. And unbelieving souls allur'd Into his wounds to come, 8 Hence he declares none perish shall Who in him do believe H2 428 Hymns on the Love Their sins he'll pardon, and them take To heav'n with him to live. 9 Ail things to rac are dung and dross But Jesus crucifyM ; Under the shadow of his cross I'll sit down and abide, HYMN XXXVI. A Hymn to the Holy Ghost. 1 Lord, send thy Spirit down to us, Christ's purchase to apply ; He'li cause us see our fall and help. And unto Jesus fly, 2 Thou, who at Ptntecost didst send Hcav'n's wind to fill the place Where thy apostles met for pray'r. Grant us part of that grace ; 3 That gladly we, like them, may sound The wondrous works of God, And shew the might^ pow'r and fruits Of Jesui' precious blood 4 Come, Holy Ghost, thou heavenly Descending from above, [Dove Ecnew our souls, and fill our hearts With precious faith and love. 5 We are J,hy workmanship ; but sin Halh ev'ry thing misplaced ; Come o'er thy handy -work again ; Thy image is defaced^ 6 Create in us all things anew, Cause old tilings pm-s anvay ; Our corrupt habits quite subdue, •Sin weaken ev'ry day. 7 Let David's house in us grow strong. But weak the house of Saul ; Let Satan's holds and all our lusts Before God's Spirit fall. 8 O kindly guide poor travellers Into the paths of peace, And bring us to our Father's house, Where sins and sorrows cease. HYMN XXXVIL The Balm of Christ's Blood. 1 Christ's blood, that universal balm Which thousands long have try'd. Doth quicken, soften, cleanse and heal, Where'er it is apply'd. 2 This sov'reign blood doth purge out And doth allay our fears ; [sin. It gives us light and strength within. And dries up hurtful tears. 3 By this blood, hell its prey hath lost, Justice is satisiy'd ; Now willing souK may he forgiv'n Since Jesus bled and dy'd. i No blood like this was ever shed, For heav'n it makes us meet ; Men's hearts it draws, and pleads their No voice like it's so sweet, [cause, b Abel's shed bloor! did vengeance cry ; But Christ cry 'J, Mercy shew ; ' Them pity. Father, and forgive ; ' They know not what they do.' 6 What love is this, that God should In human flesh to dwell, [stoop And shed his blood for enemies. To keep them out of hell \ 7 Great love it was for God to bleed For rebels doom'd to death ; But more to suffer hell, to save Them from eternal wrath. S O let this divine blood of thine My hard heart overflow ; This blessing grant, though earthly gifts Thou shouldst no more bestow. 9 In my faith's arms 1 take the Lamb, As offer'd unto me ; His precious blood I do apply, Me from all guilt to free. HYMN XXXVIIL Shew forth Christ!s Death. 1 Since our Redeemer saith, Do this, This we will always do : Till (. hrist to us return again, Thus we his death will shew. 2 How sweet and welcome to our souls Is Christ's dear feast of love 1 Tho' it be no more but a taste Of that great feast above. 3 Thy flesh. Lord, is the sweetest food. Thy blood is drink divine ; Thy purchas'd fruits are the best fare, On which thou niak'st us dine. •i Pardon of sin, and peace with God, Do make a noble feast ; Costly to Christ, tho' free to us, Most sweetly do they taste. 5 Here we set forth our suft'iing Lord As bleeding unto death ; Likewise the sorrovvs of his soni, When lying under wrath : 6 The nails which pierc'd his hands and Which caused streams of blood ; [feet. The thorns which crown'd his blessed And swell'd the crimson flood, [head, 7 Sincf Christ requires us for to shew His love to us when lost, What wounds, and blcod, and agonies, To save us, it did cost ; 8 Thus Ue review thy death for us, O Lamb, for sinners slain ; We praise thy love, and rest upon The merit of thy pain. HYMN XXXIX. The Believer'. 1 Work at the Holy Supper. 1 I'll sit beneath Immanuel's cross. Under these show'rs of blood ; On ray hard heart cause drops to light Ficm thy wounds, O my God. and Sufferings of Christ, 429 2 My Lord 1 see, nall'd to the tree, And dying for my sin ; Thy side wide open'd with a spear, To lodge my soul therein. 3 I kiss the nail-holes in thy hands, And side the spear did pierce ; I shelter here, this cave me hides • When storms blow sharp and fierce. 4 My heart doth bleed, my eyes do drop, When I thy anguish see. And think these bruises sore and pangs Were all deserv'd by me. T I see my sins prepar'd the cross, The thorns, the nails, and spear, Which tore thy flesh ; they made thy The pains of hell to bear. [soul 6 In thy wounds I sin's ill do see ; In sin I'll not proceed. No more abuse thy love, nor make Thy wounds afresh to bleed. 7 I mourn, and hate my cruel sins. Which pierc'd my Lord to death ; These murderers shall find no more Place in my soul to breathe. 8 Awake, my soul, with allthy pow'rs Join with the hosts above, To celebrate forgiving grace. And praise redeeming love. HYMN XL. Sweet fruits o/ Christ's Sufferings. 1'Thy gospel, Lord, holds forth thy love, In sweet and melting sounds. And us a sov'reign balm presents From Jesus' bleeding wounds. 2 It is thy pain that giveth ease To my diseased soul ; When I am full of pains and wounds, Thy stripes do make me whole. 3 Thy cries bring answers to my pray'rs, Thy wounds are my refuge ; Thy blood doth wash my crimson guilt, A nd save from wrath's deluge, i Thy cross doth bring me nigh to God, And doth his wrath appease ; Thy blood brings pardon for my guilt, And gives my conscience ease. • 5 Thy death hath purchas'd life to me ; Thy grave hides all my sin. And all the eurses of the law, Which yields great peace within. ^ Vast sums of debt for us thou paid'st With thy own dear heart's blood. And call'st us to be pure and white. By washing in this flood. 7 This is our loving Ransomer, Who our whole curse endur'd ; And, having paid our dreadful debt. Our room in heav'n secur'J. 8 To him that lov'd us unto death All honour we will give ; He shed his blood our souls to wash, We'll to his glory live. HYMN XLL The Believing Soul*s Feast. 1 Here faith may spy our Saviour's flesh Upon the table ly ; Salvation flow in streams of blood, To drive our sins away. 2 Grant, Lord, thy presence at this feast, And make it a good day ; Give to each guest what thou secst best; Empty send none away. 3 To thee we look for living bread, We languish and are faint ; If fajting thou shalt us dismiss, Our souls will die for want. 4 Thy heav'nly manna, Lord, rain down, Our sp'ritual strength repair, Give food, till we shall get above, And feast with Jesus there. 5 While in this desert we sojourn, Send us grace from above ; Our souls refresh, our faith increase, And warm our hearts with love. 6 Thine ordinance, Lord, countenance; Shew us thy smiling face ; Cause streams of living waters flow In channels of thy grace. 7 Thy people. Lord, lament for thee ; O comfort them that mourn. Meet with them as in former days. To gospel-feasts return. 8 Charge not on us our former sins ; Let all thine anger cease : Look to the cross on Calvary, And bid us go in peace. HYMN XLH. T/ianksgi'-jing after a Gospel-Feast, 1 I Bless God for the food he gave To me a worm to eat, And that himself did condescend To sit with me at meat. Hallelujah, Hallelujah, Hallelujah, Amen. 2 He made me share immortal cheer, And sweetly taste his grace ; My hungry soul he did refresh. And loose my tongue to praise. Hallelujah, Sec. 3 " What shall I render to my God For all his gifts to me," And for this gift unspeakable, His Son for me to die ? H.ileluJaK &c. 4 He from his fulness did me feast With riches of his grace ; He took me in his loving arms, And shcv\M his smiling face. Hallelujah, See. 5 My heart when faint he did support, Di^peii'd my guilty fears; 430 Hymns on the Love He set my feet upon the rock, And wip'd away my tears. Hallelujah, Sec. 8 His paid'niiig voice makes me to sing, And doth inflame my love ; His spirit lifts my thoughts from earth Unto the things above. Hallelujah, &c. 7 I praise thy name who pity'd me, Possest my heart as thine, "Eestor'd me thy salvation's joy, FiU'd me with love divine. Hallelujah, &c. % In heav'n thy saints feast on thy love, Where living streams do flow. They praise their head in hymns above, And we in hymns below. Hallelujah, Hallelujah, Hallelujah, Amen. HYMN XLHI. Suitable Walking after a Gospel Yeast. 1 To Christ we now devoted are, By solemn oath we're thine ; Give grace and strength now to obey. And love thy law divine, 2 Since for us thou hast bled and dy'd. To thee our all we give ; And for our sins hast satisfy'd. To thee we'll only live. 3 Help us to grow in faith and zeal. And thrive in ev'ry grace ; And let Christ's love constrain us still To run our Christian race. 4 O let us walk with tenderness, And with humility ; Lord, break the power of unbelief. Our heart-sins mortify. 3 We'll make them our familiars, W^ho our dear Lord do love. We'll travel in their company. Who seek the land above. 6 But loose companions we will flee. Who would lead us astray ; To sinful thoughts and tempting snares W^e will no more give way. 7 May I the Lamb now imitate, And in his footsteps tread, And still grow in conformity To my exalted Head. 8 Lord, give more faith, more love and That I may live to thee, [hope, And by my conversation shew The Lamb hath dy'd for me. J Thou meetest them who do rejoice In thy sweet ways to go. Who would their days spend to thy W^hile they are here beJow. [praise HYMN XLIV. Revive Primitive Christianiti/. 1 Blest Spirit, come with mighty pow'r. And melt men's heart in tears, Thy work revive throughout the lands In these declining years, 2 Let yet God's ordinance be lov'd, Christ's dying words thought on ; Let cold and careless souls be mov'd. To honour God's dear Son. 3 When the first saints oft broke thy With love and life divine, [bread, They drank the Spirit of their Head, As well's their sacred wine. 4 Their meek and pure lives did proclaim They liv'd and walk'd with God ; To aliens they endear'd the Lamb, And spread his fame abroad. 5 Their zealous hearts would nothing But Jesus crucify'd ; [know Him they confess'd while here below, And martyrs for him dy'd, 6 Their love to Jesus was so strong. All tortures they endur'd ; While they the slain Lamb made their Thus strangers they allur'd. [song, 7 O where's that anci.^nt holy flame That in their hearts abode, Which made them witness for the And suffer for their God ? [Lamb, 8 O God, send show'rs of grace, and cause Men's backward wills to yield, And turn us from a wilderness Un^ a fruitful field . 9 Cause numbers flee to Jesus' wounds. Convince them there is room ; Rebels subdue, reign in their souls: O let thy kingdom come. HYMN XLV. Revenge the Death of Christ vpoii Sin, Question. 1 O HARMLESS undefilcd Lamb, What caiis'd thy wounds and pain? Thou knew'st no sin, and didst no wrong; What caus'd thee to be slain ? Answer, 2 ' Of all my wounds and anguish sore, My pressures and complaints. And of my racking bloody death. Your sins were instruments. 3 To you these bitter pains belong'd. On you they would been laid ; But love to you made me them bear, That God's wrath might be stay'd.' 4 O monstrous sin, thon murderer 1 Can I be reconcil'd To suffer thee to lodge with me No more to this I'd yield. and Sufferings of Christ, 431 § I bitterly bewail my sins, Which gave my Saviour pain; I them abhor, and cast to door; They shall no more remain, 6 I'll sin pursue, the Lamb that slew, All lusts I'll crucify, By nailing them to Jesus' cross, Till they expire and die. 7 Subdue my heart, O mighty King, Let no corruption live ; Kill passion, pride, and all thy foes, Let none of them survive. 8 Tear up the roots of inSred sin. And let it rage no more ; Ail Satan's plenibhing break down. And turn it to the door. HYMN XLVL The Complaints of serious Souls. 1 When doubts and fears oppress my soul» In Christ's arms let me fall ; For he's my strength and righteousness, My Surety, and my All. 2 Allow me, Lord, to fall, and lie At thy dear pierced feet, To spread out my complaints and griefs, And taste thy mercy sweet. S With shame and grief I do bewail That my heart is not soft. For all the wounds my sins gave Christ, Which made him bleed so oft. 4 Alas I I oft turn cold and dead, And backward to obey ; Yea, slow to praise the Lamb of God, And negligent to pray. 5 Backsliding hearts thou seest we have, Which wander and grow cold ; Lord, bring again thy straying sheep Into thy happy fold. 6 Whatever cross thou lay'st on us. Give strength to bear the load ; Let it be pain or poverty, We'll not refuse the rod. 7 But, Lord, we dread inward decays Of love and holiness ; From these our souls relieve and keep, And with thy presence bless. 8 My Lord, betwixt my soul and thee The breaches all make up ; !No cold nor dryness let there be ; Withhold this bitter cup, 9 Let Jesus' blood bring mountains down, And distance all remove ; Make me, like Enoch, walk with God, And spend my time in love. N. B. I advertise now (as I did before, the 13th Hymn) that the fourteen fol- lowing Hymns are composed in different Measures. See the reason given be- HYMN XLVIL The Repenting Prodigai.. 1 Father, behold thy son, A wand'ring prodigal, By sin and folly quite undone Now at thy feet doth fall. 2 Asham'd of all my ways My wand'fings I confess- I see great need of Jesus blood. And his pure rIghtcousnesB. 3 Open thine arms to me. And take the wand'rer'home • By gospel offers I'm assur'd Thro' Christ to me there's room. 4 1 selt-condemned lie ; hear my humble pray'r • Thoufeed'st the ravens when they cry Soul-food for me prepare. 5 Father of mercies, hear; Thy blessing now bestow ; For this I cry, and wrestling Ji'e And will not let thee go * 6 O say, " This is my son, * Once dead, but now doth live Once lost, but now in Chri>t is found - 1 do hmi home receive.'* ' 7 O great Immanuel, Accept my new-born cry ; Behold the travail of thy soul, ' Which doth thee satisfy. ' 8 By faith I thee embrace,' Thy blood I do apply ; ' send thy Spirit with his grace My soul to sanctify. '' HYMN XLVni. fVeak Faith ?2ot rejected. 1 I see Christ's bleeding side ; Lord, hide me in thy wonnd%; Thy sheltermg such helpless souls Unto thy praise redounds. 2 Into thy arms I fall, In free love me embrace : In weakness great on thee I call, O shew thy smiLng face. 3 I wait at thy command. Until the pool shall move When thou wilt send thy healing pow'r 10 cure me in thy Jove. 4 Thou know'st my feeble voice Which I to thee direct ; * The gospel method is my choice All others I reject. ' 5 Thou know'st my heart's desire My doubts and fears dost see • ' Thy sounding bowels cause me hear And kindly jay to me, ' 6 " Poor soul, of little faith, O wherefore dost thou dinjbt|. 432 Hymns on the Love Whoe'er he be that comes to me, Him will I not cast out." 7 On thy word I depend, Thou faithful art and true ; My weak faith streiiuthen and defend. My unbelief subdue. 8 Teach me to know thy name, Jesus, and it to bless ; Thy title also to proclaim, " The Lord our Jtiighteousness." HYMN XLIX. The Remembrance of Christ in the Supper. 1 Christ in that night he was betray'd, Tookbread, gave thanks, it brake, and said, *' My broken body here you see ; Take eat it, and remember me^"" 2 Thus also he the cup did take ; " Here sealing blood shed for your sake. Which doth my test'ment ratity ; Let all drink and remember vie.^'' 3 Your pardon, with what's for your good, Is purchas'd by my dearest blood ; My blood to you makes pardon free ; * In drinking, then, remember me. 4 For hungry souls here's manna rare, God sends from heaven for your f^rc ; This manna falls now plenteously ; In eating, then, remember me. 5 Here God sits on a throne of grace. Where sinful men may see his face ; My blood procures your access free ; In drinking, then, remember me. •i See here the Tree of Life with fruit, And leavesvvhich heal and strength recruit, These I shake down, poor soul, to thee ; Eat freely, and remember me. 7 See Jacob s ladder here set up, A covenanting God at top ; Climb, and God will transact with thee; In doing this, remember me. 8 Here runs of Life the river pure. Which our soul-wounds doth cleanse and It freely runs to all, you sec ; [cure ; By faith drink, and remember me. HYMN L. Admire the Lamb slain- 1 Come here, admire, and gaze a while ; Behold Christ plerc'd for sinners vile ; Who can this glorious truth explain 1 Th' immortal God, the Lamb is slain. 2 Look not aside to dung and dross, But glory only in the cross ; And always in your thoughts retain These melting words, the Lamb is slain. 3 Draw near the cross, that bloody tree ; Rich fruit it bears for you and me. Help, Lord, to know, and still maintain, The Lamb of God for me was slain- 4 Thy suff'rings. Lord, I weep to sec, These stripes and wounds I brought on! From sin of all kinds I'll abstain, [thee ; lliese nails by which the Lamb is slain. 5 The cross is now a tree of life That men relieves from sinking grief. Yea, life to dead souls doth regain ; Draw life from this, the Lamb is slain. 6 No flaming sword doth guard this tree, Its fruit is to all sinners free. Good news this is to fallen men ; Come eat and live, the Lamb is slain. 7 Dear Lamb, t"hine everlastmg love Draws men from hell to heav'n above ; Thy love doth us to sing constrain This heav'nly song, the Lamb is slain. 8 The Lamb redeems us by his blood. And makes us kings and priests to God ; All praise and honour doth pertain Unto the Lamb for sinners slain. HYMN LL Trace Christ's sufferings. 1 Let's trace Christ's steps, like foU'wers brave. From the blest feast unto the grave; Nor leave him when to Calv'ry led, Like those who him forsook and fled. 2 First to Gethsemane we'll go, There floods of wrath him overflow; Both fears and foes beset him round. Our sins him press dov/n to the ground. 3 There he lies in a bloody sweat, Which him o'erspread from head to feet; He's bruis'd, he pours out prayers and cries. With floods of tears from both his eves. 4 His friends prove false ; one him betrays, Another him with oaths denies. Men seize and bind him like a thief, His friends him leave without relief. 5 Amidst his foes he's left alone, He's bufteted and spit uf>on. His head is crown'd with wreaths of His body is with scourges torn, [thorn, fci He's load with scoft's and blasphemies, Basely insulted, charg'd with lies; Found innocent, yet doom'd to die. And bear his cross to Calvary. 7 For us a shameful death he dy'd ; Between two thieves he's crucify'd : He's nail'd, and jeer'd by cruel men, With ling'ring torments pierced and slain. S His God, his sun, withdrew their light ; Earth, rocks, and men, were in a fright; Yet he by death subdu'd his foes, And from the grave in triumph rose. {ind Sufferings of Christ 43: HYMN LIT. T/ie Soul wojidering at Redeemino Love. 1 How full of wonder is that love, That made God leave his throne above, To dwell in clay with men below, And death for them to undergo I 2 That God, who keeps the keys of death, Should on a cross resign his breath 1 To bring us pleasure, should feel pain ; To give us life, he should be slain 1 3 Great love I that made Christ groan and die, Yea, rend the heavens with his cry. That loud cry, " My God, my God, why Hast thou forsaken me, to-day 1" 4 Our Lamb hell's pains for us would bear ; Let him the crovv'n for ever wear ; Let all who love his worthy name In songs of triumph spread his fame. 5 Inflame our hearts, refine our tongues. To praise with heav'nly thoughts and songs : O let our hearts be tun'd with love. And make us meet for songs above. « Deep in my soul this truth ingrain. My glorious friend the Lamb is slain : I'll wond'ring lie, that God should die For man that was his enemy. 7 O Holy Ghost, come from above. Withdraw my heart from worldly love, That I may think of nought beside My God, my Saviour crucify'd. 8 With Simeon, I the Lanab embrace. And cry, " Lord, let me go in peace : Now make me meet, with saints above, To sing thy everlasting love." HYMN LIIL The blessed Fruits of the cursed Tree. 1 In mournful songs we will record The pangs and sorrows of our Lord, The tears and blood he for us spilt, To make atonement for our guilt. My Jesus on the cursed tree Did bow his dying head for me. 2 The dying pangs of our dear Lord The honour of-^od's law restor'd ; The death and! su|i'rings he endured, Eternal life for us procur'd. Our glorious Jesus, by his love, Hath made the curse a blessing prove. 3 We praise the Lamb, our dearest Lord Whose hands and feet for us were bor'd It was the cross, that cursed tree. On which'the Prince of life did die; Accurs'd it was, yet divine love Hath made the curse a blessing prove. Vol. IV. No. 32, 3 I 4 Each heavy blow, and bloody stripe. Our sins of debt quite out doth wipe : Then all our debt was fully paid. When he on Calv'ry bow'd his head. That tree of death to us is made A tree of life with pleasant shade. 5 Behold, Christ's blood his garments dy'd When he was bruis'd and crucify'd : He dy'd upon the cursed tree. My precious soul from hell to tree. That tree of death to us is made A tree of life with pleasant shade. 6 Christ bore the curse for wretched men • To buy us heav'n, our Lamb was slain ; His wounds stand open to receive All helpless sinners who believe. My Jesus on the cursed tree Did bow his dying head for me. HYMN LIV. Christ's Blood calling aloud to ns, 1 I HEAR my Saviour cry aloud, O sinner, hasten to my blood 1 Each drop of blood cries to thee, Come, In my pierc'd side yet there is room. Let sinners come, and no more doubt ; For " him that comes Til not cast out." 2 My blood shall ransom all from wrath, Who trust and look to me by faith ; My righteousness is free to all, Who came to me upon my call. Let sinners come and no more doubt ; For " him that comes I'll not cast out." 3 A Saviour you cannot find In creatures' doings who have sinn'd ; Pure righteousness you seek in vain In any but the Lamb that's slain. To my wounds let the guilty fly, For love to you brought me to die. 4 Of works no more let sinners boast ; Your inside view, and cry, We're lost ; Trust in my blood, who for you dy'd ; Look to me and be justify'd. To my wounds let the guilty fly. For love to you brought me to die- 5 Blest Lord, I hear thy gracious call, And gladly at thy feet do fall ; The welcome ofters of thy grace My soul doth heartily embrace ; To Christ I fly, and do confess. He is " the Lord our righteousness." G Dear Lamb, thy voice doth sweetly sound, I «ee a fountain in each wound ; The streams which thence do freely flow, Black souls do wash as white as snow. 1*11 shelter take, in all distress. Under my Saviour's righteousness. 434 Hymns on the Love HYMN LV. Mourn for siu, that pierced the Lamb. 1 My soul, weep o'er thy sin and guilt, lor which thy Savioui's blood was ■ spilt ; Mourn for thy pride and unbelief, For which he (tiagg'd was like a thief. He for tliydcbt his heart's blood paid ; My Lamb, my Love is crucify'd. 2 I see the drops oi" oloody sweat Fall from iliy forehead to thy feet ; These drops besmear'd thy raiment all. They move my tears as they do tall ; How heavy are my sins when weigh'd 1 My Lamb, my Love is crucify'd. 3 Upon hard hearts let these drops light, Who are not moved at the sight ; Let hearts which terror cannot move Wow be dissoiv'd by Jesus' love. Still I must look on sin with pain, Since for my sins the Lamb was slain. 4 My sins did spit in Jesus' face, They would the Prince of life disgrace ; To shame they sought him to expose, They nail'd him naked to the cross ; And bleeding, lift up on the tree, Long hung the Man that died for me. 5 My sins thee griev'd, and stabb'd thy heart ; They wounded thee in ev'ry part ; By sin thy blesrcc! flesh was torn, I view thee whom I pierc'd and mourn, Thy bleeding body, pierc'd and tore, I kiss, and bless, and thee adore. 6' Ourgriefsand burdens, guilt and shame, . Were all laid on the spotless Lamb ; Had he refus'd them, I had been Quite sunk and lost in guilt and sin ; tut justice now is satisfy'd. My Lamb, my Love is crucify'd. HYMN LVL The soul bemoaning its Case ts God. 1 To God complaints and tears 1 send ; When shall my sins and groanings end ? By unbelief I faint and fall, Yet falling 1 for pity call ; I'm weaker than a bruised reed. Always from Christ I strength do need. 2 I nothing have me to conjmend. My stony heart I cannot rend ; By nature I have nothing good ; Thou saw'st nje in my filth and blood ; Yet then, in love, thou bid*st me live, And for my soul a ransom gave. 3 I'm dull when thee I come before,^ I'm lifeless when i should adore ; From clogs of sin my soul set free ; Lord, rouse my soul to worship thee. My drowsy frame I do abhor ; Awake me, that I sleep no more. t A feeble helpless creature I Do at thy pleasure live or die ; O lift the rod, thy wrath remove, My heart subdue to thee by love ; My sins forgive, and to me turn : Spare me, for sin to weep and mourn, j Lord, rule my heart, and in me live, And let no darling lust survive ; O bring my wand'iings to an end. That so my thoughts may upward tend. Thy feeble dust with pity sec : It mint'i .md creeps to win to thee. 5 O Father of my dying Lord, Fultil to me his gracious word ; Thy Spirit grant, for which he pray'tl ; His influences on me shed. Nothing but sin I thee can give ; But quicken me, and I shall live. HYMN LVIL Give Thanks for Redeeming Love. 1 Father, thy love shines in thy Son ; Thou gav'st him, tho' thou had'st but one. To ransom a rebellious race, And us translate from sin to grace. O, for his sake, our sins remove, And we'll exalt redeeming love. 2 Dear Jesus bore the sins of men ; Th' immortal God, the Lamb was slain. Eternal blessings on the Lamb, Let angels trumpet out his fame ; With angels bright, and saints above. We'll join and sing his dying love. 3 Wo thee adore, O Christ the Son, Who with thy Father dear art One, And One the Holy Ghost with thee, The One eternal God in Three ; O make us meet with saints above To magnify redeeming love. 4 Thou saw'st that all our pow'r was gone. And to redeem us there was none : If for us thou would'st not atone, Eternally we were undone ; Therefore thou left thy throne above, Vaii'd thy'perfections all but love. a For us thou pray'd, for us wast slain, For us thou lives and reigns again; For us tliy blood did once atone. And now it pleads before thy throne. To Jtsus'ouly we do fly,^- Aiul on his sacrifice rely. 6 For us Christ lives to intercede, For us he doth this moment plead ; y* Forgive their thoughts and actions too, Father, they know not what they do." J^ord, since our Surety paid the debt. Our souls from wrath at freedom set and Sufferings of Christ. 435 HYMN LVIII. Christ's Incarnation ivonderful. 1 Jesus, immortal Son of God. Thou chose with sinners thy abode, A virgin's womb thou didst not scorn ; Angels are struck to see thee born ; Thee, who the earth's foundation laid, A little sucking infant made. 2 Him whom the heav'ns cannot contain, Behold a woman's knees sustain 1 Great God, all praise we offer thee, That thou vouchsat'st a man to be. To save lost men from wrath and sin. That we might heaven enter in. 3 Let all admire that divine love, [bove, Which brought thee from thy throne a- Our flesh and frailties to assume, To die, and lie within a tomb ; That strangers, who were far from God. Might be brought nigh by Jesus' blood. 4 Of him who did salvation bring, Continually I'll think and sing: The Lamb shall be my constant theme, I'll sing his birth, his blood and name ; The Lamb is worthy that was slain, On God's eternal throne to reign. 5 Us he did love when enemies ; To save us, on the cross he dies. ^Tbjiuislt'd, with loud voice hccry'd, * You're safe, my friends, for all is paid ; * And as my blood doth now atone, ' It goes to plead before the throne.', C No angel's tongue can ever tell The glory of Inimanuel. O, for his sake, my sins forgive. And let repenting sinners live ; For me accept Christ's righteousness. And with more grace me daily bless. HYMN LIX. Christ is oar Treasure and Bliss. \ I'll not seek my treasure here In this dry barren land ; Shadows only here appear. And cares on ev'ry hand ; I would mount above to taste The feast thou gives to saints so free. Lord, come down to me nvi'th hastCy Or take me up to thee. 2 Jesus purchas'd all my bliss. On him my hopes depend, He himself my treasure is; Lord, keep me to the end. Jesus purchas'd me a feast, When he dy'd on the cursed tree. Lord, come dowji to me nvith haste. Or take me up to thee. Hide me in thy blessed wounds. And cleanse me in thy blood ; Glory to thy name redounds, When thou dost sinners good ; Let me have thee for my guest. Be not a stranger unto me. Lord, come down to me with haste. Or take me 7ip to thee. 4 Well thou know'st my sin and shame ; Forgive me, and speak peace;' Jesus, cause me know thy name. Shew me thy smiling face ; Lord, thy mercy still doth last ; For good a token let me see. Lord, come doion to me nvith haste. Or take me up to thee. 5 Now by fiith the Lamb we see With pleasure and delight ; Much increas'd our joy will be When faith is turn'd to sight : I desire with Christ to rest, Where I his face may clearly see. Lord, come doTun to me nvitk haste, Or take me up to thee. HYMN LX. Christ interposing for fallen Man. 1 Of shadows men dream, But we will proclaim The Lamb's death and conquests, and sound forth his name. He saw when we fell. Our face was to hell ; Our Lamb interposed fur men that rebel. 2 Soon did he begin For us to step in ; [their sin ; ' O Father, forgive them, they know not ' Them do not consume. For I the Lamb come ' To satisfy justice in guilty men's room.' 3 He was not deny'd, The Father comply *d : Our guilt he laid on him, and for it he dy'dj He's nail'd to the tree. Us captives to free [my. From sin and hell prison, with God's ene- 4 Our Lamb we'll adore. Though devils do roar. Envy us, pursue us, and tempt us so sore ; They rage all in vain, But cannot detain [slain. One soul as a captive for whom the Lamb's 5 His lambs Christ doth mind, To weak ones he is kind ; He'll not dwell in heaven, and leave one For me he makes room, [behind; And then he will come. Me safely to carry to my blessed home. 6 Griev'd soul, keep his road, Pore not on sm's load, [blood. Instead of thy Saviour all cover'd with Christ saith. Look on me {Yov ease") on the tree ; [be free. Look straight to thy surety, and thou shalt 12 436 Hymns on the Love 1 When Tm with sin prest, And fears are increast, I'll look up to Jesus,who gives sinners rest. I will look to thee. Dear Lord, on the tree; [mc. Yea, sing of thy bowels, and bleeding for HYMN LXI. A Song of praise, and Address to the Blessed Trinity. 1 To God Almighty, One in Three, Eternal praise be giv'n ; Who ns from hell, thro' Christ, set free, To reign with him in keav'n. Halldi/jah, Halklvjah, Halltlujah, Amen. 2 Unto the Father and the Son, And Spirit ever blest, The undivided Trinity, Be praises still addrest. Hallelujah, &:c. 3 Father, thou gav'st great proof of love, To men by stn undone, When for our ransom thou sent down Thy dear and only Son. Hallelujah, Sac 4 When we were sinking to the pit. How did thy bowels move '. To save us, thou wouldst have him die, Great proof that God is love 1 Halltlujah, Sec. 5 The dear Son's love let all men praise. Who from the Father came, At time appointed, for to be Our sacrificed Lamb. Hallcli/jah, &c. 6 Father, to us thy Spirit send, For which thy Son did pray '. -Let him apply Christ's blood and fruits, And banish sin away. Hallelujah, &c. May he thine image on us stamp, And what we lost restore, And cause us to obey thy will. With all cur mind and pow'r. HallelvjaK &;c. _ 8 Let saints and angels join in one. That great love to proclaim Of him that sits upon the throne, And of the worthy Lamb. Hallelujah, Hallt lujah, Hcilleh'jah, Amen* [HYMN LXIL Ch fist's Beauty and Loi'elhiess. 1 Sjncf I beheld thy wondrous love Display'd upon the cross, 'J he world and all things here below Uo look like dung and dross. 2 The Fairef't of ten thousand 1 Will make my pleasing thtmc; I'll sing his love and constancy, HiS beauty and his name. 3 There's nothing sounds so sweet to ffie. As Christ's name, blood, and ciosi: Besides the merits af his death. All things I count for loss. 4 Since Jesus for our sins would die, Who would not love the Lamb i Thy person's lovely, and to me Most sweetly sounds thy name. 5 Thou'rt ni'liite ajid ruddy in my eyes, Fairer than sons of men ; Thou altogether lovely art. The Chief of thousands ten. C Could men by faith mount up to see Our shining Saviour dear. Had they the smallest glimpse of thee. Creatures would disappear, 7 Who can thy worth and love declare i Thy pity knows no bounds ; The vilest men thou call'st to flee Into thy open wounds. 8 I then accept thine offer free To save my soul from hell : Since winds and seas thy word obey, Should hearts of men rebel 1 HYMN LXIII. Thanks to CnRiST/or his Lc^je and Svjfermgs. 1 Let us together meet and praise The slaughter'd Lamb of Gcd, And with jointhearts sing forth hisgrace, His name, his love, and blood. Hallelujah, Hallehjah, Hallelujah, Amen. -2 Into this wilderness he came For three and thirty years. To seek his poor lost straying sheep. With many piay'rs and tears. Hallelujah, &c. S The most despis'd he would not lose, But after them he sought ; He stopt not till he found them all, And with a price them bought. Hallelujah, &c. 4 The price was great; his blood divine For them must all be shed : In love, to save from hell and sin, C hrist's veins most freely bled. Hallelujah, &:c. 5 O bless the Lamb, who gave himself For Adam'i sinking crew, To purchase our redtmption, "U hen hell-fire w as our due. HcAhliijah,bLC. 6 He took our guilt and curses due. Cur freedcm to obtain : and Sufferings of Christ, 437 He lovM our souls ; and, them to save, The Prince of life was slain. HJlclKJah, Stc. 7 To Christ we'll live, to Christ we*il die, Who was our sacrifice ; He well deserves our life and death. Who bouglit's with such a price. Hr.lltlujah, &c. 8 Let hearts and tongues, and all unite, Christ's love and fame to raise ; Let all our actions honour him, And our whole lite be praise. Hulhlujah, Hallelujah, Hadelujah, Amen. HYMN LXIV. Let Christ's Kingdom come. 1 The coming of thy kingdom, Lord, Is our heart's great delight : The thrones and kingdoms of thy foes Them conquer in thy might. 2 Cause many glory in the Lord, And in his streaming blood ; For nothing can men's hearts subdue But that o'erflowing flood. 3 The well v/hich from thy side doth Keep open to us still, L^pr'^g That we and ev'ry thirsty soul May come and drink our fill, i O let the number be increas'd Of them thy wounds that know, And feel the virtue of that blood Which from the same did flow. 5 Teach men to come to God by thee. Cause them from sloth arise ; Shew them thy death is unto God A pleasing sacrifice. % Send days of pow'r to bow their wills Thine ofi^ers to embrace ; Make those w^ho earthly things admire, Admirers of free grace. 7 O Father of our slaughtcr'd Lamb, Remember men for good ; Be mindful of his pray'rs and tears, And hear his speaking blood. 8 Thy Spirit grant, for which he pray'd ; Convictions make like dart^. O Father, glorify thy Son, And melt ten thousand hearts, HYMN LXV. The convinced Soul coming to Christ. 4 I AM now sensible of guilt ; Lord hear the leper's pray'r ; O Jesus, Master, if thou wilt. Thou canst me cleanse and spare. 2 Where can a burden'd conscience go But unto Jesus' blood ? What can wash our deep stains of guilt, But this soul-cleansing flood '- 3 When I am made to see my guilt, Hide not this Wood from me : If this relief should be conceal'd, I'll sink in misery. i Such hiding sure comes not of thee ; 'Tis I who am to blame ; My heait proves false, it shuts thee out: I unbelieving am. 5 Oh, justly vile unthankful I May be shut out by thee ; But, Father, look on Jehus' wounds. And hear them plead for me. 6 Altho' my sins have swell'd up high. And do for vengeance call, Christ's blood, like to a mighty sea. Can quickly drown them all. 7 Thou ton of David, hear my cry. Let me receive my sight; Stand still and call me; pass not by. My darkness turn to light. 8 Come, say unto my grieved soul. Now sore opprest with fear, Your sins are freely pardoned j Fear not, be of good cheer. HYMN LXVL Sensible Souls crying to God, and. yleading Christ's Blood. 1 Lame souls here at Bethesda's pool Wait till the waters move; Lord, stir the pool, and help us in ; Our cure comes from above. 2 Christ's blood, which mighty changes Can all our plagues remove ; [works. Let this blood stream into our hearts, ^ Them soften by thy love. 3 Thy blood's my balm, my help,my hope; lo it with guilt I flee ; When sin me slings, I mourn, I run To plunge me in this sea, 4 When I as dead in sin do ly, Lord, hasten to my grave; Raise me, like Laz'rus, by thy cry ; From sp'ritual death me save. 5 W^hen my heart's barren, hard, or cold, With heav nly rain me bless ; Rise, shine on me with warming beams, Thou Sun of righteousness. 6 When sin and Satan me delude, And make me go astray, Lead me by faith to Jesus' clefts. So I'll regain my way. 7 Make me repent, in Christ believe, My carnal heart renew ; Thus make me meet for heav\i above. Where saints thy face do view. S In me exert thy so\ 'reign grace. And conquer all my pow'rs; Let Christ's blood draw my heart to him, And make it soft \^ ith show'rs. 438 Hymns on the Love 9 Jesiis, I ask, I seek, and knock, As thou dost me command ; Now, let me find ; make good thy word, For this I waiting stand. HYMN LXVII. The Holy Spirit makes the Gospel- Feaat. 1 Come, Holy Spirit, from above. And on my garden blonv ; Come with the ?iorth and the south And make the spices Jioiv ; [fivinds, 2 That t9 his garden Christ may come, His pleasant fruits to eat ; And let my soul be honoured To sit with him at meat. 3 Ab 1 now our love is waxed cold, Christ'3-table is despis'd ! To vice and sloth men's souls are sold, Our slain Lamb is not priz'd. 4 Cause heaven's dews drop from above, To soften hearts of stone ; Cause men to grieve for slighting Christ, And all their sins bemoan. 5 Lord, send a spark of heav'nly fire, Our coldness to remove ; To seek thy face with strong desire, Inflame our hearts with love. g O let thy Spirit stiew to us The Lamb was for us slain ; Thus warm our hearts, and thro' thy We'll not lodge sin again. [grace, 7 And when thou mak*st our hearts to Preserve this loving frame ; [burn, Send new supplies still from above. To keep alive the flame. 8 Thy righteousness and strength, dear Continually we need ; [Lord, O for our daily food us teach By faith on thee to feed. 9 Give new degrees of faith and love, Send more still from above ; Give more and more, till we perceive To us thy special love. HYMN LXVHL A Gospel-ivatk after a Gospel-feast, \ All glory to the Lamb our God, In whom we have believ'd ; The symbols of his body broke From him we have receiv'd. 2 Qreat King, rule o'er our conquer'd Our faculties possess ; [hearts, W'hate'er in them mints to rebel. That quickly. Lord, suppress. % Help me to hale sin, and it count '1 be author of my woe, . And war against it to declare, As i hrisl's most deadly foe. 4 Let bleeding love me mfluence, - God who is lovf to serve. And constantly his holy laws To love, and them observe. 5 The narrow way God did command. He walk'd himself therein : O give me grace to follow hira, Abhorring ev'ry sin. 6 The love of Christ my heart constrains To love his members too. And all that unto him pertain. Be they despis'd or few. 7 Since for his flock, where'er they dwell, Christ his heart's blood did shed, I'll fellowship still hold with all Who hold it with the Head. 5 In harmony with them I'll join Our Jesus' name to raise, And call the angels to our help, Redeeming love to praise. 9 Some lively souis in heaven's road Go forward cheerfully ; And shall we in thy ways but creep^ Whilst other Christians fly ? 10 Kill sin m us, and quite subdue All that against thee strives ; Write Holiness unto the Lorb On all our hearts and lives. HYMN LXIX. Address to the Holy Spirit, 1 Come, heav'nly Dove, and be my guide Quite thro' the wilderness: Christ is my way, with holiness, In this me lead to bliss. 2 Do thou possess my yielding heart With true faith, hope and love ; Renew my soul, and make me long To dwell with God above. 3 Me perfect make in holiness. That I may be found meet In heav'n to live with Christ and saints, Where praising work is sweet. 4 Most holy Sp'rit, I do commit To thee my heart and frame ; Thy workmanship in me maintain. For honour of thy name. 5 In me pull down all pow'r of sin^ And with me make abode. And purify my heart within, A temple meet for God. 6 Come dwell, and witness in my heart That I'm a child of God ; This would me feast, and make me sing Thro' all the heav'nly road. 7 Thy Spirit, Lord, take not from us. Lest from thy paths we slide, And all our pious purposes Quite drop and lay aside. 8 But Chribt, ^^ ho dy'd, is now alive, And lives for us to plead ; And hence we trust his Sp'rit will stay. To help us in our ne,ed. and Sufferings of Christ, 439 HYMN LXX. A Penitent returning Backslider. 1 I ONCE ray Saviour did enjoy, Sweet was his love to me : I liv'd and much convers'd with him, Then well did we agree. 2 While Christ I lovM, his love I knew ; But, when my love wax'd dry, The clouds turn'd thick, and my heart And formal was my cry. [hard, 3 Alas 1 I have God's Spirit griev'd, And caus'd him to withdraw : No wonder clouds thy face do hide, When I forget thy law. 4 When thy good Spirit is withdrawn, I lie before the Lord, Much like a lump of lifeless clay ; Lord, send a quick'ning word. 5 O that it were with me again As it was in months past I Thy Spirit I would no more grieve, Nor thy sweet favours waste. 6 Oh '. I'm unworthy of a smile, I blush with thee to meet ; If I mayn't see my Saviour's face, I'll kiss his pierced feet. 7 Backsliding souls thou bid'st return. That them thou mayest heal ; With tears let me return to thee. Whose word doth never fail. 8 In mercy turn thy face to me. And all my clouds dispel ; Thy controversy plead no more ; Thy anger is like hell. 9 My evidences, Lord, clear up ; Let sin them blot no more ; Restore my fellowship with thee, As I have had before. HYMN LXXI. View the Sufferings o/" Christ crucified. 1 Behold, the Lamb stands dumb before His raging murderers ; And while they nail and pierce him Most patiently he bears. [thro', -2 When from each pore his blood did What pangs felt he within 1 [spring, Great was the load of wrath divine, That bruis'd him for our sin. 3 On Calv'ry hill he naked hung, Pierc'd thro' till he was dead ; Thus both to men and angels he A spectacle was made. ♦ View on the cross our suff'ring Lord, With wounded head and hands, With pierced side, and bleeding heart : All red with blood he stands,. 5 '• Behold, saith he, my agonies I suffer 'd for vour ouilt ; What crimson streams run from my wounds I For you this blood was spilt. 6 Your sins me griev'd, and stabb'd my heart, They pierc'd my hands and feet ; All this I silently endur'd. For heav'n to make you meet." 7 Can I, unmov'd, Christ's groanings hear. Like to an harden'd Jew ? Can I, without a sigh or tear, This mournful scene review ? 8 Forbid it, Lord 1 I'll bear a pairt When I thine anguish see ; I feel, when I behold thee pierc'd, And nailed to the tree. 9 Lord, my heart breaks ; now thee I see Whom I have pierc'd, and mourn : Alas I mysins drove in the nails By which thy flesh was torn. HYMN LXXIL Christ's Wounds and' Blood the support of burdened Souls. 1 In all my anxious doubts and fears I flee to Jesus' wounds; His blood calls penitents to hope. To mourners peace it sounds. 2 Christ's arms outstretch'd are to em- Returning prodigals ; [brace Thy blood doth gush out for to wash Them from their foulest falls. 3 To worst of men oft virtue flows From thy wide bleeding wounds ; Thou mak'st thy grace oft most abound Where wickedness abounds. 4 Lord, where shall I my anchor cast. But on the rock alone, Christ crucify'd immoveable. The sure foundation-stone ? 5 Tho' earth's foundation be remov'd, On him my soul relies ; In him my Father is well pleas'd, Christ's blood him satisfies. 6 Thy gospel tells what thy blood works ; From terror it relieves : Its virtue many thousands know, ' It saves whoe'er believes. 7 O bleeding Lamb, with pity view These fears which me molest ; Let thy blood wash our crimson sins. In thy wounds give me rest. S When I'm distrest, here will I r£st My hea\'y laden soul ; O hear my groans, and bear my load. My sin-sick soul make whole. HYMN LXXin. Christ's Free Grace, Lcze, and Pitij to Men. 1 Our worthy slaughter'd Lamb thou art. Our great High Priest indeed : 440 Hymns on the Love Most freely on mount Calvary Thou dld'^t for mankind bleed. 2 Thy wounds tiiou niak'st our hiding- And still thou art our friend ; [place. When wrath jjurbu'd, thou bhed'st thy That so we might be skrecn'd. [blood 3 For vdcst men, and blackest hearts, Thy wounds did freely bleed ; For well thou know'st that of thy blood Such souls stand most in need. 4 In thee funt hearts do find support, And troubled minds get peace ; From thee poor hungry souls get food, And wounded spirits ease. 5 The bruised reed thou never breaks, But blows it to a flame ; Thou wilt not quench the smoaking flax, But strengthen dost the same. 6 Had'st thou left saints, sure they had sta>'d With men on earth that divell ; Thy free grace them distmguished. Or they had dwelt in hell. T To thy free love I flee, O Lamb, For scarlet sinners slain, To free me of my loads of guilt, And ease me of my pain. 8 Thou say'st, Believe, and on me rest, And you shall find relief; Thy promise sweet I would believe ; Lord, help my unbelief. •> On thy blood only I rely. As doth thy gospel call; Ihc great atonement I receive, Which saves believers all. HYMN LXXIV. The Angel s Song. 1 How sweetly did the angels sing At Christ's nativity '. Let Adam's race take up their hymn, And praise God cheartully. Hallelujah, Hallelujah, Hallelujah, Amen. 2 All glory be to God on high. And peace be on the earth : Henceforth good-will from heavn to Because of Jesns' birth. [men, Hullelnjah, &c. 3 We more than angels ought to praise ; For, tho' they see God's face, With ransom'd men they have no share In God's redeeming grace. Hallelujah, &c. 4 Hosanna to king David's Son, And to king David's Lord ; Our dear God-man, our glorious Priest, Who heaven to us restor d. Hallelujah, 5cc. 5 Let men and angels praise the Lamb, Kv'n Jesus Christ our Lord ; Let men his stripes and wounds for With thankful hearts record, [thc^i, Hallelujah, Sec. 6 Because be dy'd, God hath him raisM And glorify'd on high ; Him all the heav'nly hosts adore And praise eternal y. Hallelujah, Sec. 7 Chrisi's rising doth us justify ; And his ascent to God Doth find us room with saints to sing. And ever praise his blood. Halle lijah, 6i.c. 8 We see thee now at God's right hand ■ Lord, draw us up to thee. To triumph ever in thy love, And all thy glory see. H'llelujah, Hallelujah, H dlelujah. Amen. HYMN LXXV. Address to the Father, 1 O HEAVENLY Father, we thee bless, Who gave the Lamb to men ; The Lamb we bless, who did submit To be for sinners slain. 2 Thoupity'd worms, and them did spare,. Yet spared not thy Son, But him did wound and bruise to death, For our sins to atone. 3 Father of mercies, thro' Christ's death, Thou pardon'st enemies. And send'st thy Spirit to their souls With faith and rich supplies. 4 Forgive them. Father, Christ once cry*d^ They know 7tot what they do ; Forgive us. Father, we now cry ; Christ's blood cries for us too. 5 O Father, thou dost men pursue With ofl^ers of thy grace ; And, when refus'd, thou oft repeats Thy gospel terms of peace. G With many motives thou hast try'd Our backward hearts to win ; Thy Sp'ritwith patience strives to save Men from the pow'r of sin. 7 Of thy forbearance and free grace A monument I am ; And still thou call'st me to embrace Thy sacrificed Lamb. 8 Great lovo I that I who spurn'd thy Thy pow'r and wrath defy'd. [grace, Should mercy have proclaim'd to me. Thro' thy Son crucify'd. 9 O let not men abuse thy grace, To sin because thou'rt good ; Fill all our hearts with grief and shame That we thy grace withstood. N. B, The seven following hymns arc composed mainly for young persons. and Sufferings of Christ 441 HVMN LXXVI. A Song for Young Ones. i Awake, ye little enes, and sing The honours of the Lamb ; Let every child prepare a song To God our Saviour's name. 2 Our glorious Redeemer is Most worthy to receive Our thanks and praise continually. Yea, more than we can give, 3 May his great love sink in our hearts, And evermore abide ; Since for us children, sinners vile, The great Immanuel died. 4 How hot and flaming was his love, That made him interpose His naked breast, to take the stroke For us who were his foes 1 5 May our hearts burn with love to him Thro' all eternity ; Since out ©f burning love to us, Christ on the cross did die. 6 We bless the Lord, who hath to babes This glorious truth reveal'd. Salvation thro* Christ crucify'd, From wiser minds conceal'd. 7 From many is this treasure hid ; But thou hast led our eyes Unto the pleasant gospel-field. Where this blest treasure lies. 8 By faith and meditation Here will we walk and dig, Till we make rich, and ne'er be put From creatures more to beg. HYMN LXXVn. A So77g for Children. 1 A LITTLE child, O Lord, I am ; I strength and wisdom want : I come ta thee, who canst them both In little children plant. 2 A willing child that comes to thee, Thou say'st, thou'lt not cast out : Thou bowels hast of God and man, Why therefore should I doubt? 3 Thy gospel-offers reach to all, And namely to the young ; Thy words left on record are sw^eet, How charming is thy tongue I 4 " O come to me, ye burden d souls, ♦* With guilt and fears opprest ; " By faith your burdens on me cast, " And I will give you rest. 5 " Your willing necks bend to my yoke, " Yield to my government, *' And imitate my holy life; " And this you'll ne'er repent. 6 " I'm meek and lowly, learn from me " A meek and lowly mind ; Vol. IV. No. 32. 3 " And thus your weary restless souls " Shall rest and quiet find. 7 " My yoke to you shall easy prove, " My burden also light : " For wisdom's ways are pleasantness, " And all her paths are right." 8 Lord, I believe thy faithful words, Thy offers I embrace ; Thine offices I do accept. And thank thee for thy grace. HYMN LXXVIII. A So7igfor Young Persons. 1 We mourn that converts are so few ; Cause souls like doves flee home. Make converts fall like morning dew ; let thy kingdom come. 2 O Spirit of conviction, strive With those of tender years, And cause thy darts pierce all our And melt us into tears. [hearts, 3 Discover sin in its black hue, That we may it detest ; And let us see God's remedy, Christ's wounds, wherein to rest. 4' Thou empties first whom thou dost fill ; Casts down whom thou dost raise ; Thou quickens whom the law doth kill, And glorifies free grace. 5 Lord, make thy light into me shine. To shew mc what I am ; That I am lost, without the blood Of Christ, the worthy Lamb. 6 Take this rebellious heart of mine, And bathe it in thy blood ; In it set up thy throne and reign ; • Pull down what thee withstood. 7 O comrades dear, bring all your hearts While young unto the Lamb ; No longer keep him from his right. Since for our hearts he came. 8 Who else deserves our love but he. His blood that freely spilt, To save our souls from justice' sword, And purge away our guilt ? HYMN LXXIX. A Song for Children. 1 I READ my Saviour did come down A little child to be. And on the cross did shed his blooi For children such as me ; 2 That to this fountain all may come, Their souls to cleanse from sin. Lord, grant me faith t' apply this blood, And bathe my soul therein. 3 'Tis little that I know of thee, My crucified Lord, Thy Spirit send to teach me mors Out of thy blessed vvord- K 442 Uijmns on the Love 4 Lord, in thy word thou calls us all To come to thee and live : I come to thee with all ray £^uilt ; My soul cleanse and forgive. 5 My nature change, my heart renew ; No good can I perform ; I'm weak, but yet my Surety's strong ; O help the feeble worm. 6 Lord, in thy strength I'll change my O plant grace me within, [course ; And purify my little heart From every lust and sin. *l Thou art my Shepherd ; lead me on. Let me not go astray ; In thy sweet ways cause me to walk. And thee with love obey. 8 A humble, meek, and loving frame Into my heart implant : Help me by faith on thee to lean , For ev'ry grace I want. HYMN LXXX. A Song for Yoimg Ones. 1 The gospel -sound doth reach our ears, Let young ones all rejoice : The words are charming we do hear, 'Tis Jesus' melting voice : 2 "Come unto me, incline your ear: Hear, and your souls shall live ; A covenant I'll make with you. And all your sins forgive." 3 Aly streaming blood shall purge away The guilt of all your sin ; My Spirit's warm, enliv'ning beana?, Shall life beget within. * I'll be your righteousness and strength, I'll lead you on the way, Till you arrive in heav'n at length, And dwell with me for ay. 5 We gladly hoar our Saviour's voice, Which bids us sinners live ; Cause our dry bones begin to stir. To us thy Spirit give, ty There's none our sou Is do trust but thee; On earth there is not one. Our panting heiiits desire to see. But God in Christ alone. "i That creatures got our thought's in youth, We heartily bemoan ; Now we thee chuse, receive, and love, To thee we live alone. a What shall I render to my God For all his gifts to rne. And for his gift unspeakable, The Lamb for us to die t HYMN LXXXL A Song for Yoimg Per so m. 1 To Jesus' hand we do commit The light and love we hsv« ; Preserve and cherish that in u« Which thy good Spirit gave. 2 New-listed soldiers we're to thee, Our Captain wise and strong : We're sworn to fight against thy foes ; To thy camp we belong. 3 For us Christ fought; he puU'd us from Sin, Satan, death, and hell ; The battle cost him many wounds ; But lo I it ended well. 4 His garments were all stain'd with But ne'er did quit the field : [blood. His love hath overcome our souls, And caus'd our wills to yield. 5 Let soldiers all their Captain praise. Their General so brave. Who. fought and died, and rose again,. Their precious souls to save. 6 Our Lamb alone hath vanquished Hell's roaring lions all : Unto him then let thanks be glv'n By young ones great and small. T O that I knew how to the Lamb My thankfulness to shew I Then do his will, and in no ill Or sin yourself allow, 8 May to the Lamb that once was slain. Be praise and glory giv'n By all that dwell upon the earth. And all the hosts of hcav'n. HYMN LXXXIi. A Song for Young Converts. 1 Dear Lamb, thou hast thy mysteries Unto us babes reveal'd : The weak thou takes, and keeps thv From wiser minds conceal'd, [truths 2 The nat'ral man cannot conceive Things which the Spirit teach ; But us thou makes know and believe The truths thy servants preach. 3 More blest than many righteous mea Are we in gospel-days ; What things they sought, we find in To his free love be praise. [Christ ; 4 W- ith other children, in the road To hell we lately went : From pity, thou thy Spirit sent. Our ruin to prevent. 5 To ujiper worlds we're help'd to go,. With those of heavenly birth ; While others chuse to stay below, And seek their bliss on earth, r? May we each tempting vice avoid. And no more entertain Those sins and lusts by which the Was crucify'd and slain. [Laml| 7 If in our youth thou call'st us oft From this uncertain stagp. O give us now of heav'nly bli.^s A soul-ccmfortin.g pledge. and Sufferings of Christ, 443 8 If longer thou wilt keep us here, Be with us all our days ; Fit us to honour thee on earth, And sing in heav'n thy praise. HYiMN LXXXIII. Blood and Water from Christ's Side. 1 As our Redeemer undertook, For us he satisfied ; On Calvary he bore our guilt, There on the cross he died. 2 There we may see from his pierc'd side The mixed current flow Of blood and water, for to wash Black sinners white as snow. 3 It needful was Christ's side and heart Should pour a double flood : By water we are purify'd. And pardon'd by the blood. 4 O pierced Lamb, with pity view My woful spots and stains : And with that flood them overflow Which from all sin doth cleanse. 3 May I get faith to use that blood That stream'd from thee, my Lord ; No comfort have I in the earth But what thy wounds afford. 6 Grant saving faith, thee to receive ; My unbelief remove ; May I thy suft'rings all record. With faith that works by love. 7 Let faith be waxing stronger still, To count the world but dross, To hate the most beloved sin. And nail it to the cross. 8 Author of faith, to thee we look, For faith we send our cry ; The gift of faith unto us grant. Our souls without it die. HYMN LXXXIV. A Dialogue betwixt Pilgrims. Men. 1 Tell us, O women sojourners, Unto what place ye go 1 And why you do not seem content. To stay on earth below ? Women. 2 All creatures here we empty find They can't supply our wants ; We- go to Christ above, our bliss, To praise him with the saints. M. 3 Have not you many friends on earth Who with you sympathize ? Cannot your earthly comforts here Your hearts to stay entice ? ■i We're pilgrims here, earth's not our Which makes us long to be [home ; 3 K Where Christ our friend dwells with And they him glorify. [his saints, M. 5 Why don't you seek your treasure here With others in the land. Who seem well pleas'd with sensual things. And something in their hand ' W. 6 Our treasure Christ laid up above. He dearly bought our bliss ; His blood's the price ; nay, Christ him- Our blessed treasure is. [self M. 7 Since Christ your tHreasurc is in heas'en Your hearts must mount above : Things earthly will not suit your minds, You must be where you love. W. 8 A sight of Jesus' love and blood, Down streaming from the cross. Makes all things to us here below Appear as dung and dross. M. 9 Let pilgrims here join heaven's hosts And hallelujahs sing To him that sits upon the throne And to the Lamb our King. W. 10 Hosannas of the highest strain To heaven's King be giv'n. Our Saviour-God, who came to men With news of peace from heav n. HYMN LXXXV. A Dialogue. M. 1 Dear fellow-pilgrims, we are glad To find you in the road That leads to New Jerusalem, The city of our God. W. 2 Straight to that city would we go, But we have little strength : Ah 1 in the way we move but slow Fain would we come your length M. 3 O haste unto that city fair. The Bridegroom waits for you : He'll clothe, he'll wed, and feast you Trust him, his word is true, [there ; W. 4 Our faith is weak, our grace is scant, In God's ways we but creep ; Our sins us clog, and tears we want For them to mourn and weep. M. 5 Seek for God^s Spirit you to draw And cau'-e you run with speed : By faith Christ's fulness still apply, There you'll get what you need. 414 H^mns on the Love w. 6 Lord, draw us, and thick clouds dispel, Set heaven in our sight ; Kemove our doubts, grant new supplies Of divine heat and LVht. M. ^ Tho' doubts perplex you here below, Ko clouds you'll find above ; There in God's light we light shall see, Where light is match'd with love. W, S Unto that land of light and love We'll haste, Christ's face to view ; We long to share his heav'nly fruits, Which still continne new. M. Hosanna to king David*s son, And to king David's Lord : His love proclaimwhose side was pierc'd, Whose hands and feet were bor'd, W. 10 To Father, Son, and Holy Ghost, One God in Persons Three, Who us salvation brought when lost, Still praises sing will we. HYMN LXXXVL A Dialogue. M, 1 toME, waiting virgins, join with us To praise our glorious King ; In harmony lift up your voice ; Daughters of Zion, sing. W. 2 The invitation we accept To sing of Zion's King; To us no earthly business . Can so much pleasure bring. M. 3 O virgir-souls, the Bridegroom comes The match to consummate ; Buy oil in time, and trim your lamps ; For him look out and wait. W. 4 Our lamps we'll trim, and look for Let sleep from us be diiv'n ; [Christ ; In watching we will join you here. And join your soags in heav'n. M. 5 We'll jointly cry, " The creatures vain ; O Lamb there's none but thee, Among the angels, or the saints. Our souls can satisfy." W. 6 Good cause have we all so to cry. The Lamb appear'd our friend ; When wrath for sin did burn hke fire, He from the flame us skreen'd. M. 7 Come, hear Christ's dying cries and When nailed to the cross ; [groans, Come, see him red with blood and wounds, When bearing wrath for us. W. 8 Our great delight is still to pry Into Christ's wounds and cross : Compared with this happiness, All things we count as dross. M. 9 Sisters, love Christ, be not afraid Of law's curse, death, or hell ; Christ bought your souls, and paij your debt, And you in peace may dwell. W. 10 Christ also bought your liberty To be God's sons and heirs ; And you may Abba Father cry. When you send up your pray'rs. HYMNLXXXVII. A Dialogue. M, 1 O women, what think ye of Christ ? Is he not white and fair ? Can any thing you see on earth With God's dear Lamb compare ? W. 2 Created things are vanity ; In heav'n or earth there's none Our panting souls desire to see But God in Christ alone. M. 3 Do you love Christ to serve and praise, More than the things of sense ?, What do you tfiink of wisdom's ways ? What's your experience ? W. 4 Christ's service is an easy yoke. We feel his burden light ; And sweetly in his ways we run. When his love's in our sight. M. 5 Blest they who see Christ's love to them In his sore agonie ; And in the stripes which he endur'd Their souls from sin to free. W. 6 " Cast not away your confidence,'* But trust, and still maintain. The Lamb is our inheritance, He for our sins was slain. M. 7 " No condemnation you shall know Who in Christ Jesus are ;" His daughters lodge in Jesus' wounds, And pluck you hence who dare ? W. 8 With him we close, with him we cleave, Who bled to make us free From sin and hell, and bought us life By dying on the tree. M 9 Sure nothing, then, which you do ask Shall to jou be deny'd, When you on scripture-grounds can The Lamb for you hath dy'd. [pleaji and Sufferings of Christ, w. 10 We trust we've found the Pearl of Which us enriched hath ; [price, In him we'll joy, and him we'll praise, Both in our life and death. , HYMN LXXXVIII. A Dialogue. M. 1 Rejoice, O women, for the Lamb Your great High Priest is made : He wept, he bled, to buy for you A crown that shall not fade. W. 2 With sympathy his pains we feel He suffer'd on the tree, And all the anguish he endur'd Our souls from hell to free. M. 3 What caus'd the flaming sword to strike, And wound his soul so sore. And put him to such grief and pain ? Was it our sins he bore ? W. 4 We blame not Pilate, nor the Jews ; But we our grief renew For all our sins in heart and life, Since they our Saviour slew. M. 5 Mourning with you, we'll view the A.S stretch'd upon the cross, [Lamb Who never ask'd to be reliev'd Till he aton'd for us. W. G Let's kill sin too, that slew the Lamb ; His laws let us approve ; Conformity we'll seek to him ; His saints our hearts do love. M. 7 Let's take Christ's blood, sin to subdue. And wash out ev'ry stain ; Lord, do not turn away thy face For spots which may remain. W. 8 Lord, lead us daily to this blood. To give us peace within ; And, that our peace may lasting be, Our conscience purge from sin. M. 9 Let's go to praise the Lamb above, And in his presence dwell. Who hath redeem'd us by his blood From all the pow'rs of hell. W. 10 We'll go and join the angels' song, To praise the worthy Lamb ; That he is worthy of ail pow'r, We'll evermore proclaim. HYMN LXXXIX. True Britons Thcmksghifig for their Veiii)e ranee from Pepery and Slaiiery. 1 Let British hearts and tongues bless And in his name rejoice ; [God, All Protestants, come sing aloud. And make a joyful noise. Hallelujah, Hallelujah, Halltliijah, Amen. 2 Praise God for kindness to this isle. And lo our native land, Who made the battle on us smile, And sav'd us by his hand. " Hallelujah, Sec. 3 In mercy, God preserves our crown In the reformed line ; French schemes and projects he breaks down When hell and Rome combine. Hallelujah, &c. 4 Papists and masked Protestants Still new rebellions try, Pop'ry and slav'ry to advance 'Gainst truth and liberty. Hallelujah, &c. 5 Rome's friends do plot and fight in vain, Them Zion's King doth see ? His gospel pure he doth maintain, And gives us victory. Halltliijah, &.c. 6 To two Prince Williams, under God, Great Britain stands in debt ; They stopt her foes here and abroad ; Let God the glory get. Hallelujah, &.c. T He rais'd and blest them ; his strong hand Our laws and rights maintains : He keeps his gospel in the land. Us frees from racks and chains. Hallelujah, &c. 8 We thank God, we're in Britain born, And not in France or Spain, Or nations who the gospel scorn, And worship pure disdain. Hallelujah, Hallelujah, Hallelujah, Amen. HYMN XC. ANOTHER. 1 Christ sees his church in all her states, And hears his people's cries. The plots of foes, however close, Are all before his eyes. 2 When Antichrist, with all his train, Ra'Xie Zion quite, does cry ; Her mighty King above doth reign, And all their rage defy. 3 Let Britain ne'er forget her God, Who guards her, and preserves Religion, laws, and liberties ; Smites not as she deserves. 4 Ah I Lord, our land's provoking sias ' Call for a second flood; A deluge send from Calvary, To drown them in thy blood, ' 5 To Britain true repentance givcj . 1 On fleets and armies smile ; 446 Hymns on the Love Change hearts and Jives, their sins for- Abide still in our isle ; [give ; 6 About her be a wall of nre. The glory us among ; Protect us still from Komish ire. And all who would us wrong. 7 Let reformation from the throne Spread both 'mong rich and poor ; In ev'ry house let God be prais'd, And sin cast to the door. % What shall we render to our God For all his gifts to us 1 And for his gift unspeakable, Christ bleeding on the cross I HYMN XCI. Believers Food at Christ's Table. 1 The angels bright above Do not partake this food ; They feast upon their Maker's love, But not a Saviour's blood. 2 Here Christ his flock doth feed With food of rarest kinds, Pardon and peace bought with his Most fit for troubled minds, [blood, 3 I'll feed and wash me clean In streams of Jesus' blood ; Lord, purge my soul from ev'ry stain In that soul-cleansing flood. 4 God's pity 1 admire; When wrath 'gainst men did swell, He sent his Son to bear our sins. And save our souls from hell. fe Father, regard thy Son, Who for us intercedes ; His blood cries louder than our sins, And for remission pleads. 6 Thou say'st, a feast above Shall to thy flock be giv'n ; What's wanting at the table here Shall be made up in heav'n. 7 To Christ when they ascend, They'll need these signs no more ; They'll feast and share of heav'nly fare Christ keeps for them in store, I Lord, take me to that feast. Where I shall see thy face, And evermore feed and adore, And bless thee for thy grace. HYMN XCIL Christ's dying Lo've to be remembered. 1 Christ said, when men fell under doom. To do thy tuill, God, I come ; I freely come, I freely die, For guilty men to satisfy. 2 Thou, Lord, for them who hated thee. Didst shed thy blood abundantly; Thy soul for sin an off'ring made. And thus our dreadful debt was paid. 8 That tiight our Jesus 'was betray'' d. He ibok, he blessed, he brake the bread. In mem'ry of Christ crucify d, He said, Do this, then went and dy'^. 4 " Do this, my friends, till I return ; Look on my wounds for sin, and mourn ; Yet eat and drink still thankfully ; This feast keep, and remember me." 5 A moving sight, Lord, here I see, My bleeding Lamb nail'd to the tree : May I, while feeding here, be found Close prying into ev'ry wound. 6 Hcreis God's righteousness brought near, Clothing for luked souls to wear : This robe, saith Christ, I wrought for thee ; Come put it on, rememb'ring me. 7 Here's refuge, peace, eternal life, Come share and banish unbelief; My blood wipes out the deepest stain ; Feed on this truth, the Lamb is daiti. 8 This truth makes angels fall and cry, How wondrous is this mystery 1 Ten thousand thousands do the same, Who minister before the Lamb. HYMN XCHL ' Christ our Righteousness and the Soul's ALL. 1 Christ feeds his flock, he calls their names, His b(Jsom bears the tender lambs ; Look on the weak and bruised reed. Which fiom thee strength doth alwa}s need. 2 I'm weak and sinful, dearest Lamb ; But come and take me as I am ; wash me in thy precious blood, And so present me unto God. 3 The gospel-news my faith sustain ; Which say, for us the Lamb was slain • To Jesus let the guilty fly, Who out of love for men would die. 4 " I none desire to know beside Christ Jesus and him criicify'd." Accept me in his righteousness. And in my heart his love increase 5 My robes are Jesus' righteousness. My soul is fairest in this dress ; Put on me righteousness divine ; Say, Christ, with all he hath, is mine. 6 Thy visit would revive my soul, Thy gracious presence makes me whole; Come down. Lord, shew thyself to me, Or else take up my soul to thee. 7 When Christ draws nigh, there's none can movt, Nor part my heart from his sweet love; 1 then cry, " I'll not let thee go, Till from thee blessings to me flow." 8 I'll glory only in our Lord, By whom our nature is restor'd; On Jesus all my hopes depend. Lord, love me, keep me to the end. and Sufferings of Christ. U7 HYMN XCIV. Christ's 'wondrous Love and Blood. J The heav'nsand earth dobrightlyshine, With rays of glorious pow'r divine ; But of our mercies Christ's the spring, Let men his acts and battles sing ; His wondrous love that made him die For man, his mortal enemy. 2 Since finite ofF'rings all were vain, Of sin to purge away the stain ; Christ said, I come a sacrifice That justice fully satisfies. Amazing love, that God should die For man his morcal enemy I 3 My Lord, amidst his agonies, H'.s dying groans and bitter cries, Did pray for us who us'd him so, *' Father, they know not what they do." Christ's blood did then for us atone. And now it pleads before the throne. 4 They're blest who know their sins for- giv'n, In Jesus' wounds they have found heav'n, With faith I'll view thy blood and cross ; The world compar'd with thee is dross. I'll praise King David's son and Lord, Ail wish him cv'ry where ador'd. f> No angel's tongue can ever tell The glory of Immanuel ; All his love-wonders, and his name, Eternity cannot proclaim. Lord, make us meet, with saints above. To sing thy everlasting love. HYMN XCV. The Riches and Glory o/ Saints above. 1 Christ's poverty and state so mean For us great riches did obtain. Tho' strangers here, and poor in hand. We journey to the prorais'd land ; Christ's riches there are largely giv'n ; All wants shall be made up in heav'n. 2 In heav'n the Kmg unvails his face. Which mak'st a glorious dwelling place; When shall the happy minute come, I'll change my bani>,hment for home, And mount and make my blest abode With my dear Lamb, my Lord and 3 Above the saints for ever rest [God ? In Jesus their Redeemer's breast ; In holiness they're pure aiid white. They spotless shine like morning light. O draw me up, the Lamb to see, And live with him that dy'd for me. 4 For us our Lord rose from the dead, And did ascend his blood to plead ; The napkin left, when he did rise, From tears may vvi()e the mourners eyes. Since be has got the victory, Sufficient is his grace for me. 5 Let's wait till Christ our judge appear, And caus^ the dead his voice to hear j My absolution he'll proclaim, And 'mong his saints enrol ray name ; He'll with his hands put on my crown, And bid me on his throne sit down. HYMN XCVL The Lord's People feasting at his Table. 1 Jesus, thy feast we celebrate ; At thy command the bread we eat. And drink the cup of sacred wine ; To shew thy death thy friends combine. Do this we will, and so prepare To meet thee coming in the air. 2 Thy table shews thy love aod grace. And entertains our souls with peace ; Our hearts by right are only thine. Possess them. Lord, with love divine ; Nail our desires unto the cross, For all besides thee is but dross. 3 Feed souls, and on their graces shine. And all their pow'rs possess as thine ; In strength of this meal let us move Towards the mount of God above. To feel thy pow'r, to hear thy voice. To taste thy love is all our choice. •t Christ made me at his table dine. He ravish'd me with love divine ; He gave a taste of future bliss, I said. He's mine, and I am his ; All treasure here thou'rt far before ; Since Christ is mine, I ask no more. 5 My heart and pow'rs invite the King, My tongue is loos'd his praise to sing ; With me, let all the hosts above Shew forth the praise of matchless love; Jesus, possess my heart alone. And in me let thy will be done. HYMN XCVIL The Love and Sacrifice o/'ChHist. 1 Christ Jesus the Lamb, To save us he came ; His love to poor sinners is always the 2 The love in his breast [same. Cannot be exprest : Part of it we'll utter, and wonder at the 3 When no sacrifice [rest. Could for man suffice, Christ would be incarnate, to pay his soul's 4 In sin men did lie, [price. None pardon could buy ; Love brought the Creator for creatures to 5 Man he would be made, [die. His blood all v^'ould shed. Even lie in the grave that all might be paid, 6 All off'rings were vain But Christ for us slain ; This sacrifice only our peace can obtain. 7 His dear Son God gave To lie in a grave, [to save. And v.-ade thro' hell's sorrows, lost sinners S Christ's death makes us gaze ' Who can this love praise 1 [maze. It doth the bright angels and saints all a^ 418 Itymns oil tlie Lorn 9 Christ for us was dead, Now lives as our Head ; For us in the heav'ns his blood he doth 10 Exalted he stands, [plead. Shews his bleeding hands : Christ, having paid justice, our freedom 11 Salvation he brings, [demands. Which in our ear rings, To make us more happy than great earth- ly kings. 12 Christ's blood we hear call All sorts great and small ; [fall. His wounds do persuade us in his arms to HYMN XCVm. Christ's Love makes him die, rise, as- cend, a7id return. 1 Love did condescend Our Lord down to send To be our peace-rraker, the strife for to 2 Christ weep did and cry, [end. And for our sins die ; Love brought him from heaven, in grave 3 Love made him awake, [for to lie To heaven go back ; Love will make him return again for ou« 4 Above Christ makes room [sake. For saints when they come : First here he prepares them, then brings them all home. 5 Some time he now stays. Yet he'il the dead raise. And convene his people to shew forth his 6 O when shall time end, [praise. That I may ascend. Eternity wholly m praises ro spend I 7 The love of the Lamb To sinners doth flame : Though sin do defile me, take me as I am. 8 Thy blood can me cleanse From my foulest stains ; Of sin it can purge out the very remains. 9 Things small to me seem Which here men esteem : Christ only I want, me from sin to redeem. 10 Let all him believe. Who c:m sin forgive, And all from its bondage their sins can 11 Christ all men will try, [relieve. Our Judge comes away ; His flock he wi] I gather in that solemn day. 12 Their names he doth mind, To weak ones he's kind ; [hind. He'll not go to heav'n, and leave one be- HYMN XCIX. Faith struggling ninth Unbelief. 1 Christ doth save men in his love From death's sting, sin and hell ; Them he fits to sing above, And in his presence dwell. From our fears, Lord, us relieve ; To penitents thy word speaks life Thy sure promise I believe ; " Lord, help my unbelief." 2 Let my lamp be ready trimm'd Against the Bridegroom come 5 Let my soul be well prepar'd That with him I get room. All believers thou 'It receive. And bear up under fear and grief ; Thy sure promise I believe : ♦' Lord, help my unbelief." 3 Love brought Christ down for to die. Love laid him in a tomb ; Love caused him ascend on high. To find his people room. All thy friends wilt thou revive. In straits and fears grant them relief: Thy sure promise I believe ; '• Lord, help my unbelief.'* 4 Cause us to see thy love to us In thy sore agony, And in thy wounds upon the cross, When for us thou didst die. Them thou loves who to thee cleave. And of all friends thee count the chief ; Thy sure promise I believe ; " Lord, help my unbelief." 5 Here 'tis sweet to view thy love. And see thy face in part ; Far more sweet it is above To see thee as thou art. Thou to meek ones life wilt give, And them wilt save from sin and strife ; Thy sure promise I believe ; '• Lord, help my unbelief." HYMN C. Christ our Shepherd. Psal. xxiii, 1 The Lord himself my Shepherd is, That doth me daily feed ; Since he is mine, and I am hisj He will supply my need. 2 To verdant fields he doth me lead For pasture and for rest. Where living streams do gently glide ; He feasts me with the best. 3 In love he doth my soul reclaim, When from him I do stray : Not for my worth, but for his narhe, He guides me in his way. 4' When I go thro' the shades of death, No evd then I'll fear : His rod and staff, and heav'nly breath, W;ll yield me comfort there. 5 In sight of all my deadly foes Thou dost my table spread : My cup with good things overflows, Fresh oil anoints my head. 6 Goodness and mercy, I believe, Shall wait me all my days ; And in God's"house I'll ever live, To trumpet forth his praise. FINIS. DATE DUE mrQ^ r JiA4 tt 1 j Jiig-^^- 1 i ' DEMCO 38-297