Hooinh egzainiomnh, or, A treatise of holy dedication both personal and domestick the latter of which is (in special) recommended to the citizens of London, upon their entring into their new habitations / by Tho. Jacomb ...

CHAP. VII. The Second Branch enforced, concerning the Performance of Holy Duties.

SEcondly, If you would set up Re∣ligion in your Houses, (and so dedi∣cate them to the Lord); see that God be Worshipped, and Holy Duties be duely and daily performed in them: Religion (though it lie not only in these, yet it) lies very much in these; No Worship, no Religion. Now therefore, let it be thus with you; O that your Houses might be thus consecrated! that they might be as so many little Temples or Sanctu∣aries, wherein God might be worship∣ped; as so many Oratories, wherein God might be daily called upon. House∣worship, (or Family-worship), is a duty incumbent upon every Master or Go∣vernour; he is to take care of it, to see that the blessed God, in his House, have that Religious respect and homage, which is due unto him: Indeed, this is the main, the first thing, that he is to look after. The Jews, besides their Temple-worship, had also their Family-worship, which the Master of the House

was to perform. The Paschal-Lamb was to be eaten in every Family, there was to be a Lamb for an House, Exod. 12.3. this was Family-worship (in part): You read of David, 2 Sam. 6.20. He returned to bless his Houshold, Upon the bringing of the Ark into the Tabernacle, O his heart was full of joy; and this he had made great dis∣coveries of, before the people; now he'l go to his own Family, and bless them, and spiritually rejoyce with them, in Prayer and Praise, in the sense of this great mercy. O that every day, your Housholds might be blessed by you, by the administration and performance of Worship and Duty in them.

I will not any longer insist upon Generals, but presently come to those particular Family-duties, which I would press upon you.

The first is Prayer, Family-Prayer; (for I intend not to meddle with the other kinds of Prayer, but only to limit my self to this); Set up Prayer in your Houses, let your Families be praying Families. O (if it was the Lords will), that we might not have in all this City, one Non-praying Fami∣ly.

God will have his House to be an House of Prayer. Mat. 21.13. My House shall be called the House of Prayer. Isa. 56.7. Even them will I bring to my holy Mountain, and make them joyful in my House of Prayer, u. Let it be so with you, let your Houses be Houses of Prayer, then they will resemble the House of God. You must enter upon them by Prayer, (that I have spoke to); but besides this, there must be a con∣stant course of Prayer, maintained and carried on in them. 'Tis true, we have not any positive or express Command in the Word, in which this duty of Family-Prayer, is in so many Letters and Sylla∣bles enjoined; but we have enough in it, to ground solid Inferences upon, which are sufficient to evince and prove the duty. Eph. 6.18. we are comman∣ded to pray with all Prayer and Suppli∣cation, (i. e. with all kinds of Prayer); Family-Prayer is one kind of Prayer, and therefore we are bound to the performance of it. The Prophet im∣precates wrath upon the Families that do not call upon God, Jer. 10.25. Therefore 'tis a duty lying upon Fami∣lies so to do; (for it can only be the

omission of an unquestionable duty, that exposes a person to wrath): Many such things might be insisted upon, but I shall wave them, my business being rather to exhort than to argue.

That I may prevail with you, to set up Prayer in your Houses, consider the following Motives.

1. This is that which the people of God have always done. Where Grace hath been in the heart, prayer hath been in the House; as Personal Prayer, so Family Prayer, hath always accompany'd the work of regeneration. The Scrip∣ture sets many examples before us, for the proof of this; Mention is often made of Abraham's calling upon God, (as Gen. 12.8. Gen. 13.4. Gen. 21.33. & 26.25.) We may well suppose, that this was done sometimes in con∣junction with his family, (they being with him in his intinerant posture): Esther the Queen, fasted and pray'd with her Maidens, Esth. 4.16. Job that of∣fered Sacrifice continually for his Chil∣dren, (as 'tis Job 1.5); doubtless, he did not omit the offering of Sacrifices with his Children. What was David's blessing of his Houshold? (mentioned

but now), but his praying and praising, with his family. 'Tis said of Cornelius, He feared God with all his House; and he prayed to God alway, Act. 10.2. (The connexion seems chiefly to refer to fami∣ly-prayer). If these places of Scripture, and examples be not so convincing and cogent, (as to the duty in hand, and its inseparable conjunction with the truth of Grace), then you may add what your observation and experience doth readily offer to you. Look abroad a little into the world, observe how it is with men upon Conversion; As soon as ever God hath wrought a saving work in them, Behold they pray; and that in their Families too: Before this work, (alas) they pray'd not in their Houses, from week to week, from year to year; but no sooner did God seise upon them in a saving manner, but immediately they set up Prayer in their Houses. Ʋniversal experience offers it self for the proof of this. Well then, let this quicken you to this practise; Pray in your Families; for if you be gracious, renewed, sanctified, you will do thus; this is to carry it as re∣generate persons; this will be a good

evidence, that you are really God's people; whereas the neglect of this, will be a sad evidence, that you are none of them. I will trust a godly man for Family-prayer; He may indeed for sometime, (being under the power of some Temptation, or having taken in some erronious principle) omit this duty, but if he be a truly godly man, he will come to it again.

2. Family-prayer hath much excellen∣cy in it. Prayer in all the kinds of it, is very excellent: There's Secret-prayer, that's excellent; O for the Soul to be with God alone, treating with him in private, about its everlasting concern∣ments, spreading its more special and particular wants, corruptions, temp∣tations, burdens before him, Jacob-like wrestling with him, for this and that blessing; surely this is excellent. There's publick Prayer, when the Saints go together in a body, and offer an holy violence to the Kingdom of Hea∣ven, join all their force and strength together, for the obtaining of mercy; this is excellent. Family-prayer comes betwixt these, 'tis private, and yet (in part) 'tis publick; 'tis publick, and yet

(in part) 'tis private; this is excellent too: In respect of its general Nature, 'tis excellent, (for 'tis Prayer, and all Prayer hath excellency stampt upon it); in respect of its usefulness, benefits, precious effects, 'tis excellent; it pro∣cures mercies, keeps off judgments, sanctifies all enjoyments, preserves an holy awe of God in the Soul, puts a sa∣vour and rellish upon all comforts, fur∣thers Grace here, Glory hereafter; All this is done by Family-prayer, (duely performed), is it not excellent? will you live in your Houses without it? will you lose so great a part of Religi∣on? and that too which is so much to your own advantage, and to the ad∣vantage also, of all that co-habit with you? Fire is good, you'l have it; Food is good, you'l have it; Air is good, you'l have it; Prayer is good too, (nay better than all these), will you not have that also?

3. There are proper and peculiar Rea∣sons for House-Prayer; you pray in secret, not only because of the Command, but because of those special and peculiar reasons, which attend that duty: Fa∣mily-prayer hath the same inducements;

there are such and such cases, circum∣stances, considerations, which this duty doth best hit, and meet with, and is best suited to; O therefore make consci∣ence of it: There are Family-sins to be bewailed, Family-miscarriages to be reformed, Family-mercies to be ac∣knowledged, Family-wants to be sup∣plied, Family-undertakings to be bles∣sed, Family-afflictions to be sanctified, Family-dangers to be prevented: Now are there so many cases proper to a Fa∣mily (as a Family), and shall there not be Family-prayer to reach to all these? O that Masters of Families would con∣sider what I say!

4. Mercy and Justice, Pity and Fide∣lity, call upon you, to call upon God, in and with your Families. Have you precious souls committed to you, will you let them perish? where's your mercy and pity? shall so many Children, so many Servants, be lost for ever, for want of Prayer? be not so cruel for the Lords sake: You feed their bodies, (it would be cruelty to let them starve for want of food), but is not this wor∣ser cruelty to starve their souls? never to pray with them? never to help

them onwards in Heaven's way? O, though you have not the Grace of a Christian, yet if you have but the bo∣wels of a man, methinks you should pray in your Families; to prevent the ruine of those precious souls, that are under your roof. Besides this conside∣ration (which is proper to Mercy), Justice requires this of you: Family-prayer is a debt which you owe to them who are under you; they owe sub∣jection obedience and service to you, you owe prayer to them. The Apostle having spoke to Masters to give unto their Servants that which is just and equal; presently subjoins, Continue in prayer: as if this was one thing, that Masters, in justice, are to give to their Servants, Col. 4.1, 2. O 'tis a real wrong to your Servants when you do not pray with them; you are not only unmerciful but unjust in so doing; not only false to God, but injurious to them; you may better withhold their wages from them, than the duties of Religion.

5. If this be nothing to you, let me add further, Self-love requires this of you. I mean by this, not so much Self-love

with respect to your selves, at the great day of Account, (though that be the main); but I mean Self-love, with respect to your present concerns; you would have your Families blessed, your Houses secured, Self-love puts you upon this; and can you hope for this if you neglect Family-prayer? Ah, you and yours lie open to judgments, so long as this is neglected: Jer. 10.25. Pour out thy wrath upon the Heathen, and upon the Families that call not upon thy Name. This imprecation is a kind of commination; God will pour out his wrath upon Prayerless-families; Till Prayer be set up in your Houses, judg∣ment hangs over your heads; the curse of God is over you, and all that be∣longs to you: you live in the midst of dangers every moment; you lie down every night, liable to some sudden and sore evils; O, 'tis not only thus with you, that you are out of God's care and tuition, but (so long as Prayer is neglected), you are under his fierce displeasure, which is continually ready to break out against you. O, where's your Self-love? If there was nothing more than that, one would think, that

should put you upon Family-Prayer. Do you love your Selves, your Houses, your Estates, your Relations, and yet will you not fall upon the means which are proper to bring down the blessing of God upon them? No Prayer, no Protection from evil, no communicati∣on of Good (in a Covenant way): The unpraying Family, is the unblessed Family.

And are these things so? what rea∣son have I then to bewail the too gene∣ral omission of this duty; I speak of what is in this City: Is Family-Prayer duely performed in every House in this City? If one should go from House to House, and ask at every House, Is God here called upon? Doth the Master of this House pray with his Family? Oh, I fear, it would be answered by too ma∣ny; No, God is not here sought unto; Here we live, here we feed, here we trade, here we rush into the world as soon as we are up, and here we go to bed, as soon as our business is over; but here's no Prayer. O Lord, how sad is this! that in a City, where the Gospel hath been so long, so powerfully prea∣ched; that in a City, which hath passed

under such variety of remarkable judg∣ments, there should be so many Prayer∣less Houses. O 'tis a rocky heart, from which this consideration doth not fetch some sighs and tears! I beseech you, who have any conviction or tender∣ness upon your Consciences, let it be otherwise with you; Let the Arguments that have been used, prevail with you, forthwith to set up Prayer in your Houses (if hitherto it hath been omitted): How would it rejoice my soul, might I but hear, (upon the reading of this),

That some Citizen was wrought upon to call his Family together, and to say, The Lord forgive me, hitherto I have liv'd in the omission of Prayer with you, but now (the Grace of God enabling me) I am resolv'd to fall upon it; morning and evening we will call upon God together; we will not only eat and drink toge∣ther, and work together, but we will also pray together.

The good Lord work this resolution in many of you! O if it be not within your doors, Lord have mercy upon us, there will be too much cause to write upon your doors, The Lord have mercy upon you,

Can you read such motives as have been set down, and yet not pray? Have you liv'd to see and feel such terrible judg∣ments (by Plague and Fire), and yet not pray? Are you upon such uncer∣tainties for the future, and yet not pray? I trust in the Lord, some will be wrought upon. 'Tis your own advan∣tage that I aime at; 'tis only your own souls good, and your Families good, that I design; if you will yet go on in an un∣godly course, what's that to me? I have done my duty. Do I come with things disputable to you? do I speak as one that pursues the interest of a Party? Surely no: that which I urge upon you, is as cleer as the light of the day, and that which all parties agree in; and therefore let not any reasonings or pre∣judices, keep you off from the practise of a duty, so clear, so univer∣sally granted.

Especially, you that are Professors, do you pray in your Families; what? a Professor, and not pray in thy House? what a shame is this? what a contra∣diction to thy profession? what a de∣monstration of the unsoundness of thy Profession? what mischief dost thou

do to others by this? how many loose and carnal persons are hardned upon thy omission? what will men say? What need we to trouble our selves about Prayer in our Houses, when such a neighbour, or such a neighbour, (who go for Professors) omit it, as well as we? And will not the sad effects of this, reach to thyself too? will not the fer∣vor of thy affections towards God, very much abate? will not grace insen∣sibly decline? will not the power of Godliness languish? wilt thou not be at a stand, nay, wilt thou not go back∣wards in Heavens way? canst thou do any thing more to gratifie Satan? Do but observe how it is with persons, who cast off Family-prayer, (or perform it very seldom, and in a careless negligent manner), and tell me then, whether I speak truth or not. We read of one Baldwyn, Archbishop of Canterbury, Pope Ʋrban writing to him, he stiles him, Monachum ferventissimum, Abba∣tem calidum, Episcopum tepidum, Ar∣chiepiscopum remissum: He was, whilst a Monk, very fervent; when an Abbot, then but hot; when a Bishop, then but lukewarm; when an Archbishop, then

he was key-cold. That effect, which preferment had upon this person, the neglect of secret and Family-prayer, hath upon Christians; it makes them by little and little to cool in their spiri∣tual heat, and in time, to come to just no∣thing; you that profess God, do not you live (what ever others do) without this Heavenly duty. This in General to urge Family-Prayer.

It will be asked, How often are men to pray in their Families? I answer, Every day, morning and evening. The Jews they offered burnt-offerings unto the Lord, according to the custom, as the duty of every day required, Ezra. 3.4. (that is) they offered burnt-offerings morning and evening; (See v. 3.) They had their morning and their evening Sacrifice every day; that's clear from 2 Chron. 31.3. (and from several other Scriptures): So here, you that are Masters of Families, morning and evening, in your Houses, there must be Prayer; oftner if you please, but to be sure not seldomer. This must be the Alpha and the Omega of every day; you must begin and end all with God; Hinc omne Principium, huc refer exitum.

(Horat.) Prayer (as one expresses it) must be the key to open all in the mor∣ning, and the Bar to shut up all at night. Sit oratio Clavis Diei, & Sera Noctis. 'Tis not enough now and then to give God a prayer, under some sudden pang of devotion; but there must be a daily, constant performance of it. As to * Morning Prayer, is it not sweet? Is it not good, when the body hath been re∣freshed by sleep in the night, to get by prayer in the morning some refreshment for the Soul? to begin so as to get an heavenly tincture and savour upon the heart all the day after? Have not mercies been received in the night? must they not be acknowledged? Do not renewed mercies call for renewed praises? Do not you need God in the day, in sundry respects? and will you not therefore go to him, and plead with him? Is it not reason that God should have the precedency? will you serve the world before you serve God? what a preposterous thing is that! Is not this the way to prosper in your en∣terprizes, to be blessed in your under∣takings all the day? Is not this true, that work on earth is done best, when

work with Heaven is done first, (as one says). O in the morning let God hear your voice, in the morning do you direct your prayer to Him, (both alone, and also with your Family): 'Tis the cust∣ome of some in this City, they pray in their Houses at Night, but not at the morning; Surely this is an omission: God appointed the morning as well as the Evening sacrifice; Is there not rea∣son for the one, as well as the other? Shall we say of Prayer, what bloody Gardiner once said of the Doctrine of Justification by Faith, that it was good Supper-doctrine, but not so good to break fast on? I say, shall we say this of Prayer? And then as to Prayer at Night; O do not dare to lie down at night before you have sued out the pardon of the sins of the day past, ac∣knowledged mercies received, and solemnly put you and yours under God's Almighty Protection. Who knows what a Night may bring forth? O how many amazing Accidents may fall out before the morning? and there∣fore first commit your selves to God by fervent prayer, and then lie down to take your rest. I put in, Fervent

prayer. for this indeed is the only prayer; God will not be put off with dull, dead, sleepy devotions, he will have you pray in prayer: you do nothing, if you do not pray with holy fervour: As neglects of Prayer are very evil, so negligences in prayer are very evil also. When you are about God's work, take heed of doing it negligently, lest you meet with a curse instead of a blessing, Jerem. 48.10.

I cannot dismiss this Exhortation to Family-prayer, (though I have been long upon it) before I answer a few Objections, that many are too ready to make against it.

1. Object. Say some, We pray in secret, for our selves and for our Families; must we pray with them too? Ans. Yes; Secret prayer is very good, a great evidence of sincerity, you do very well in making conscience of it; but withal, you must make conscience too of Family-prayer: both are of divine Institution, and the one must not thrust out the other. Indeed I can hardly be∣lieve that you pray in secret, unless you pray in your Houses also: He that is sincere in one duty, will be sincere in every

duty: You may do your Relations much good, when you are alone in pray∣ing for them; but probably, you will do them more good, when 'tis not only praying for them, but praying for them and with them too; for now they too are in God's way, and so more capable of Divine impressions, and Divine blessings.

2. Obj. Others say, We go to Church on the Lord's day with our Families, and there we pray; is not this enough? Ans. No; That-God, who requires publick prayer, requires Family-prayer also; and the whole will of God must be observed. O how soon are men cloy'd with duty! They never think they have enough of the world, but they soon think they have enough of duty! You do not give God all of his Sacred Time, will you give him no part of your Common Time? Will you be Christians on the Lords day, and Hea∣thens all the week after? And wherein are you better than Heathens in your Families, if no religious exercises be there performed? (therefore the Pro∣phet joins together Heathens and Fami∣lies that do not call upon God, Jer. 10.25).

The Scripture-word, by which ungodly men are described, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; they are such as do not worship God: and this is the character of such, They call not upon the Lord, Psal. 14.4. You may attend upon publick Ordinances upon the Lord's day, but if you omit secret and Family-prayer, you are but ungodly persons, in the account of God; you defraud him of the Worship due to Him.

3. Obj. Others will ask me, What profit is there in this? (much like to them, Mal. 3.14.) Do not we see that all things happen a like to all; As 'tis with the Non-praying House, so 'tis with the praying House; we see no difference: Did not the late Fire sweep away the one as well as the other? If the Fire had pass'd over the Families where Prayer was, (as once the destroying Angel did, over the Houses of the Israelites, when the Aegyptians were smitten), then we should have been convinc'd, that 'tis good for men to be consciencious herein; but now we are of another opinion. Ans. O take heed, take heed, of drawing such inferences from the late tremendous judgment: I hope,

the most of you do tremble, at such a thought, as this objection doth suggest; but yet I fear it prevails in too many. The full answering of it would take up much time: In short, how apt are men to pervert God's Ends in his judicial proceedings; Surely in the late dread∣ful providence God's end was to fur∣ther Reformation, Piety, Religion, Prayer (in all the kinds of it) amongst us; and here men turn it quite another way, and put a contrary construction upon it. But, O the wickedness, as well as the weakness, that is in this objection! I would lay before such persons as have this in their hearts (for I sup∣pose few will speak it out), to consider these few things.

1. The judgments of God are very often promiscuously inflicted: the Good and the Bad are both equally involved in the same external calamities. As it fares with the Sinner, so it fares with the Saint: Piety doth certainly secure from eternal evils, but not from tempo∣ral evils. God hath an Eternity for the punishing of the bad, and for the re∣warding of the good; & as to that, there shall be a difference indeed, but here, as

as to temporal rewards and punishments, there is no such discrimination. He hath very wise ends in this, which though at present we cannot fadom, in time we shall. And therefore let none from the late judgment, (which was impartially and promiscuously executed) be hardened against an holy course, or religious duties; for this is no new thing, 'tis but that which hath been in all Ages. God will have none to take up religion (mainly or chiefly) upon Temporal advantages; he will let the world see he hath better recompences, than what lie in the bestowing of out∣ward good, or preservation from out∣ward evil; As also, that he is not fond or partial in his Government of the world, but very just and righteous; Insomuch that if his People sin against him, it shall be so far from their being exempted from corrective providen∣ces, that they shall be the first who shall smart under them. See 1 Pet. 4.17. Ezek. 9.6.

2ly. God's judgments are often very mysterious; they are nunquam injusta, but interdum occulta, (as Aug. speaks): Psal. 36.6. Thy judgments are a great

deep. Psal. 77.19. Thy way is in the Sea, and thy path in the great Waters, and thy footsteps are not known. Rom. 11.33. How unsearchable are his Judgments and his ways past finding out! Such was the late dismal Fire; O it was a very mysterious, hid, dark dispensation; we felt it, but we do not yet under∣stand it. But, shall any from a myste∣rious judgment, argue against a clear and known duty? (such as Family-pra∣yer, and an holy life, is); what ever God's designes were, or his reserves, that I cannot yet fadom; but surely this he never aim'd at, to take me off from Duty; and I greatly sin, if I put such an interpretation upon what he hath done.

3ly, Though the same judgments may befall God's people and others, (praying and not praying ones), yet there is a vast difference. Consider them materially, they are the same; but consider them in their ends and circumstances, they are not the same. As 'tis in Mercies; Saints and Sinners have the same Mer∣cies, yet there is a great difference; for what the one have, 'tis in Love, what the other have, is in Anger; So 'tis in

judgments: what befalls the Wicked befalls the Godly, but yet there's a great disparity; 'tis judgment, and in judgment to the one; 'tis judgment, but 'tis judgment in mercy to the other; 'tis Poyson to the one, 'tis but Physick to the other: 'tis a Knife to kill, to the one, 'tis but a Knife to cut, and so to cure, to the other: 'tis Punishment to the one, 'tis but Chastisement to the other; there's the wrath of a Judge to the one, 'tis but the anger of a Father to the other. Praying Houses ('tis true) were burnt down as well as others, (there was no difference as to the external stroke): Ah but in other respects the difference was great. Such as desir'd in all things to approve themselves to God, to dedicate their Houses to God, though they drank of the common cup, yet the case to them is altered. In the Fire they had God's presence with them, to support, teach, sanctifie, com∣fort, to make up their losses in himself, to make up outward losses with inward gain; to show them that House to which no Fire shall reach, (and the like). I doubt not but many of the people of God have found this to be true. Now

it was not thus with others; Therefore let not any argue against Religion, or a religious course, as being unprofitable: for that is false. Though it doth not keep off judgment, yet it keeps off the sting of judgment; it makes it to be a quite other thing; so that it carries Honey with it in the midst of all its gall and wormwood; it so circumstantiates the worst of common evils, that they become wholsome and tolerable. Let Atheists then be silent, here's enough to stop their mouths, though (in out∣ward appearance) all things come alike to all, Eccles. 9.2.

4ly, Where Prayer was performed, there were sins which incensed and pro∣voked God. O! God did put no differ∣ence betwixt praying families and others: for though in this they did their duty, yet in other things they did not; O the pride, the covetousness, &c: that was in praying Houses! and therefore no wonder, that they shared in the com∣mon judgment; Were there no sins with them, even with them? (as 'tis 2 Chron. 28.10.) Now let me tell you; You that neglect Religion, Prayer in your Houses, God will punish you, because

you do not pray: They that do make conscience of these, if they sin other-ways, God will punish them also, though they pray; I would not put you upon this duty, as if this would secure you, do what you will in other respects; but, do you pray walk in all things answerably to your prayers, and see if God doth not (even visibly) bless you in this world.

5ly, Though praying Houses are not always preserved from external and common judgments, yet often they are. Polanus tells us of a Town in the Terri∣tory of Bern, consisting of ninty Houses, which was in the year 1584 destroyed by an Earthquake; all of it, except the half of one House, where the Master of the Family was earnestly praying with his Wife and Children, upon their bended knees to God; this was pre∣served. And I question not, but that many such Instances might be found out, if I had time to make search. O, pray in your Houses, peradventure God will secure them from outward evils; but however if this be not done, you shall not lose by what you do; you your selves shall be secured from Hell, intitled to spiritual and eternal blessings;

you may lose your Houses, but your Souls are safe: And why now should any say, What Profit is there in serving God, and in setting up Prayer in our Houses? This objection (though I have often had it in my thoughts) yet here it came in suddenly and unexpectedly upon me; and taking me when I was in haste, I could not speak so fully to it, as the nature of the thing requires: Truly I fear, the late Judgment, in∣stead of being improved to further Holiness, and the fear and worship of God, it hardens many in Atheism and Irreligion.

4. Obj. I come to a fourth objection. Say Some; We would with all our hearts pray in our Families, but our businesses are so many, we have no time for it. Ans. No Time? a most pitiful pretence. I can scarce hear it with pa∣tience: what? no time to serve your God, (who gives you all your time), to save your own, and the souls of all the rest in your Families? what, no leisure for this? Do you say no time? that's a meer pretence; indeed it is, No heart; if you had but an heart for the duty, you would find time enough for

it. O I beseech you, set up Prayer in your Families, morning and evening, you have time enough for it; Men prodigally throw away their time, and then they complain, they have too little of it: They can spend so much in dressing, eating, recreation, sitting at an Alehouse or a Tavern, and yet they want time for holy attendance upon God: As if the Miller should pretend want of Water to make his Mill go, when he lets it run wast. O will this excuse you at the great day, Lord, we would have pray'd in our Families, but we had no time for it? you will be a∣shamed to make use of this excuse then; and yet how is Conscience baffled with it here! O, that I might prevail with you, to lay aside this objection, and pre∣sently to set upon the duty! what? hath the world so many Hours from you every day, and do you grudg God one? hath God given you such a liberal pro∣portion for the minding your affairs, and will you not spare him a little, morning and night? what? so much taken up with your Trade on Earth, as to neglect your Trade with Heaven? Shall the particular calling swallow up

all, and the general calling have no∣thing? Shall the Servant shut the Master out of doors? Martha-like, will you be cumbred with many things, and neglect the one thing needful? that which is of so great importance? Is there any business to be compared with the Salvation of Souls? (and you have many Souls to mind); Will that ever profit, either you or yours, which is gain∣ed by the neglect of God and duty? 'Tis not an hinderance, but an help to you, to begin the day with Prayer. Luther us'd to say, Benè orasse est bene studuis∣se; To have pray'd well, it is to have stu∣dy'd well: And therefore 'tis said of him, That he spent three hours every day in Prayer and Meditation; Easque stu∣diis aptissimas. Your business will go on the better for praying. A whet is no let, (is our Proverb); The Traveller doth not lose by his baiting. In Gerson's time, the Friers had a foolish opinion, that no man was the older for the time he spent at hearing of Mass: Nemo senescit pro tempore, quo quis Missam audit. 'Tis true in my case, (though 'tis false in theirs); Time spent in the service and worship of God, is no loss to a man.

You pretend business; what abundance of business did lie upon the hands of Job, (a person so rich that had so vast an estate to manage, who also was a Magistrate), and yet every day he rose up early in the morning, and offered burnt-offerings for his Children. And so Joshuah; he was a General, a Ruler, doubtless his business was very great, yet this would not take him off from Family-Worship, (I and my House, &c). 'Tis but rising-early (as Job did), and you'l get time enough for Secret and Family-Prayer: Why do we complain of the want of Time, when we snort it away upon a bed of Idleness? O Sluggard, rise, and call upon God; be at thy Closet, and House-devotions, be∣times, The poor birds, are chirping and singing their Mattens very early, and wilt thou sleep? and sleep away thy praying time? O do not so. I'le shut up this Head with that advice of the old Rabbins, Minue negotia ut vaces le∣gi: O whoever thou art, if thy busi∣nesses be indeed unmanageable with an holy course, lessen them, ut vaces Deo, that thou mayst have the more time and leisure to wait upon thy God.

5 Obj. One Objection more, and I have done. Some plead inability; They would pray, but (alas) they cannot, Ans. Cannot pray? that's a sad word indeed! But is it so? Hast thou liv'd so long in the world, and hast thou not learned yet to pray? Canst thou govern thy Family, provide for thy Family, train them up in their several Arts and occupations, and do all things that are proper? and is this the only thing which thou canst not do? thou canst not pray? Canst thou tell the Physician how 'tis with thy self, and with thy relations? and canst thou not tell God humbly and reverently, how the case stands, as to thy self and thine? Surely if this be so, 'tis very sad; and know that this inability is thy sin, and therefore will be no excuse to thee. O labour after a praying spirit for the time to come: And in order to this, fall upon the duty: The way to pray, is to pray; Duty is the best preparative for duty. 'Tis better to use Crutches than to stand still alway; but use legs and have them, (so we use to say): Do but set your selves to the duty, and the Spirit of God, (that blessed Spirit of Grace and

Supplication) will help you in it; 'Tis his great office to help poor Creatures in their infirmities, as to prayer, Rom. 8.26. Never did any heartily desire to pray, but this Spirit enabled them to pray. Do not mistake the duty; it doth not lie in words, in volubility of ex∣pressions, in good language, (though it becomes us to speak becomingly to Gods Majesty), in strains of Rhetorick, but in the inward pantings of the heart af∣ter God: 'Tis not the elegant, but the fervent prayer that prevails: The key opens the lock, though it be made of plain mettal: The Child is heard, though he speaks but very brokenly and imperfectly; sighs and groans must do your work: and surely, if you had but a sense of your personal and Family wants, this you would come up to. You need not teach a Beggar how to beg, nor a starving man how to ask bread: Be but sensible of your need of mercy, and you'l know how to speak to God. Optimus or andi magister, est Necessitas (saith Luther); Pinching ne∣cessity is the best Master to teach men to 〈◊〉〈◊〉 Get but a sense of this, and the •…•…'s asistance, and I'le secure you,

this inability will soon be removed. So much for the pressing of the First duty, which I would have every man to set up in his House, viz. Family-Prayer. Should I give you Directions about it, I should be too tedious; 'Tis better to say nothing in so weighty an Argument, than not to speak fully to it; and that I must not do at present.

A Second Duty, that I would com∣mend to you, is, the Frequent reading of the Holy Scriptures in your Houses: 'Tis not enough to pray in your Fami∣lies, but the Scriptures must also be read in them. Aaron was to burn the Incense, and to light up the Lamps too. Exod. 30.7, 8. The Incense was a re∣semblance of Prayer, (Psal. 141.2. Let my Prayer be set forth before thee as Incense); and the Lamps, of the Word, (Prov. 6.23. The Commandment is a lamp, and the Law is light. Psal. 119.105. Thy Word is a lamp unto my feet, and a light unto my path): Thus it must be with you, the Incense and the Lamp, Prayer and the Word, must go together in your Houses. Prayer and Reading God's Word, are two duties which do so well accord, and so mutually help each

the other, that 'tis pity to part them.

I would here speak something, to stir you up to read the Scriptures by your selves; O when you are alone, let the Bible be much in your hands, let not a day pass over you, in which you do not spend some time in this duty: The Jews were to go out, and gather a certain rate of Manna, every day, Exod. 16.4. Do you every day retire your selves from the world, for the reading of the Scriptures, and gathering something out of them. May be, you look into them a little upon the Sabbath day, but then they are laid aside all the week: surely this should not be so. Col. 3.16. Let the word of Christ dwell in you richly. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Hearken (says Chrysostome), you that are Tradesmen, get you Bibles, get you Bibles, read the Scrip∣tures, that the word of Christ may dwell richly in you: The same do I say to you; O, shall the Shop-book be minded, and shall Gods-book not be minded? shall that be altogether in your eye, in your hands, and this be neglected? Shall News-books, Plays, Romances, Histories, Philosophical

Discourses▪ take up all your time? 'Twas a most blasphemous speech that of Poli∣tian, that, There was more in one of Pindar's Odes, than in all David's Psalms: (This was the person, who said, He had never spent his time worse, than when he once read over the New Testament; and yet 'tis reported of him, that he spent three years in study∣ing this brave Criticism, Whether it should be written Virgilius, or Vergili∣us: O the desperate folly and wickedness of the man)! Do not many of you think, and interpretatively speak, that other Books are better than the Bible, because you read the one so much, the other so little? Hierome once heard a voice speaking to him, Ciceronianus es, non Christianus: Thou art a Ciceronian, not a Christian: because Tully was much, the Scriptures but seldome, perused by him. O, if such audible voices were now in use, how many might expect to hear something every day, to upbraid them with their great neglect of rea∣ding the Word, and spending their time in other impertinent, unedifying, flesh∣pleasing, but not soul-saving Writings. I intreat you to set upon daily, diligent,

serious reading of the Scriptures: Hath God in them giben you so full, so plain, so excellent a Revelation of his Will; and will you not look into them? Is such a revelation to be slighted? when God hath so condescended to give it, will you make nothing of it? They are your Rule for Faith and Manners, Isa. 8.20. Gal. 6.16. They are the foundation, upon which all is built, Eph. 2.20. They are as a Light hung out in a dark Night, to keep you off from rocks and sands; the Star which must direct you to Christ; the card or compass that you have to sail by; the glass in which you may see (not what your faces, but) what your hearts are: Are you blind? there's eye-salve; (they are a glass that mends and cures the eye, which no other glass doth). Are ye assaulted with Enemies? there's an Armory, a Maga∣zine to furnish you with weapons, offen∣sive and defensive. Are you sick? there's that which is Medicinal. Are you hungry? there's Food. Are you under wants? there's a Shop in which you may be furnished, with whatever you need. Are you ready to faint? there are Cordials to revive and streng∣then

you: O, who would not read the Scriptures! There the deep things of God, (the whole platform and contri∣vance of God about man's Salvation), are revealed. 1 Cor. 2.10. They are able to make men wise unto Salvation, 2 Tim. 3.15. (that's an high Elogium of the Scriptures; 'tis a commendati∣on only proper to them; All the Books that ever were pen'd, cannot do this): They are profitable for Doctrine, for re∣proof, for correction, for instruction in righteousness, 2 Tim. 3.16. They are God's Letter, (indited by his own Spi∣rit, written (as it were) with his own hand), which he hath been graciously pleased to send to you; and will you not read it? If an earthly King should send you a Letter, would you put it up in your pockets, or throw it aside, and never look into it? or would you do thus to a Friend that should write to you? And will you slight what the great God, your best friend, in love to your souls, doth send to you? The Scriptures are the Touchstone for your Graces, the Test for your Evidences, the Magna Charta of your Priviledges, the foundation of your Hopes; by them

you must stand or fall, and be judged at the great day: Of all Writings they are the most delightful: O, that infinite sweetness and delight that is to be found in them! will not all this pre∣vail with you to be much in reading of them? Let Alexander be so fond of his Homer, that he cannot sleep unless Homer be under his pillow: Let * Seneca so much cry up the Books of his Sexti∣us; and Tully the Book of the Twelve Tables: Let your delight be in God's Word, to read it, to meditate on it, night and day. (Psal. 1.2).

Besides this, you must read the Scriptures in your Families; if it be possible, let these be read whenever you pray; but though sometimes you will be hindered, and you cannot be so constant in the one as in the other; yet however read the Scriptures fre∣quently in your Families, to your Chil∣dren and Servants: Would you have them perform their duty to God, to

you? let them know what it is, out of the Word.(a) There are particular di∣rections, suited to all relations; such as will make all relations good; O, there∣fore acquaint them with it. May be, they themselves cannot read, or will not read, or they want time to read, the more doth it lie upon you to spend some time with them in this duty: Who knows, but that this may be the means of conversion to them? God sometimes blesses this ordinance to this end, and doth that in an ordinary way, which he did to Austine, in that extraordi∣nary, Tolle & lege. Blessed be God, In your Religion, you are not inter∣dicted the reading of the Scriptures, they are not to you as a fountain sealed, or lock'd up from you; you may go to them when you please. The Papists will not suffer their Proselytes so to do; without a specialdispensation, their Laity must not meddle with the Bible: This (to me) is one of the most venemous opinions, and most impious practises, in the whole Body of Popery. Sixtus Se∣nensis tells us, To suffer Laymen to read the Scriptures, is nothing but to throw Pearls before doggs or swine. 'Tis

Pope Innocent's allusion, A beast (saith he) was not to touch the Mount, neither are private persons to meddle with the Scriptures. And Bellarmine says, Scrip∣turae obscuriores sunt, quàm ut à Laicis possint intelligi. But our * Protestant Divines have sufficiently proved the plainness and perspicuity of the Scrip∣tures, in the Fundamentals of Faith and Practise. May you then read the Scriptures, and will you not? O, your neglect will make your case worse than the case of Heathens, or Papists; for the one have them not to read, the other have them, but they must not

read them. To conclude, to read a Chapter or two, would not take up so much time, but what you may well part with in a work so necessary, so good as this is. I'le say no more on it.

Thirdly, There is one Duty more, (which I cannot pass over without speaking something to it; and that is, Singing of Psalms in your Families: That this is no Jewish, Legal, antiqua∣ted Duty, but that which is Evangeli∣cal and incumbent upon Christians un∣der the Gospel; several (who have wrote upon that Argument) do prove strong∣ly and convincingly: You have the practice of our Saviour, and of the Apostles for it; At the closing up of the Lords-Supper, they sung an Hymn, Mat. 26.30. The Jews us'd to conclude their Passeover with the singing of Da∣vid's Psalms; particularly they sang, Psal. 111. Psal. 112. and so on to the 116. Psalm: In imitation of them, Christ and his Apostles after the Sacra∣ment, they sang an Hymn too; which

(probably) was either the forementi∣ed Psalms, or some other Psalm or Psalms of David. Act. 16.25. You read of Paul and Silas, At midnight they pray'd and sang praises to God. Besides Examples under the New Testament, the Command is very express; (and indeed 'tis as express for singing, as 'tis for pray∣ing, or hearing, or any other duty). Eph. 5.19. Speaking to your selves in Psalms and Hymns, and spiritual Songs, singing and making melody in your heart to the Lord. Parallel to which, is that, Col. 3.16. Teaching and admonishing one another; in Psalms and Hymns and spiritual Songs, singing with grace in your hearts to the Lord. Here are three words, Psalms, Hymns, and Songs: con∣cerning the difference or distinct no∣tions of which Divines, do somewhat differ. Hierome goes one way, Beza another, Grotius a third, Zanchy a fourth: He that pleases, may look into them, or peruse Bodius, Davenant, and other Interpreters upon the Places ci∣ted, (for 'tis not my intention to stay upon this). Clearly, the Apostle al∣ludes to the Hebrew Titles or Divisions of David's Psalms. They were divi∣ded

into Mizmorim, Tehillim, and Shi∣rim; which Titles the Septuagint ren∣der, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; These are the words used here by the Apostle; and therefore the inference is good, that David's Psalms were in his eye, and that he directs Christians under the Gospel, to the singing of David's Psalms, when he enjoines them, to speak to themselves in Psalms, and Hymns, and Songs, (these being the Titles common∣ly applied to those Psalmes, and by which they were usually understood): You have another Precept for the Duty, Jam. 5.13. Is any afflicted? let him pray: Is any merry? let him sing Psalms. So that you see we have an Institution to ground our practise upon; upon which the singing of Psalms becomes not only a thing lawful, but also matter of duty: And what the practise of the Primitive Christians was in their Assemblies as to this, is very well

known out of Pliny, Tertullian, Justine Martyr, and others. I should very much swell up this Discourse, should I fall upon the drawing out of the full strength of the Scriptures alledged; upon the vindicating of them from all those cavils by which some would evade them; upon the answering of all objections made against the duty; and the explication of all difficulties about it: for brevity sake, I will pass by all this, and only refer you for fuller satis∣faction in all these things, to those who have (to very good purpose) written upon this Argument, as Mr. Cotton, Ford, Sydenham, Dr. Manton upon James 5.13. (with several others): That this Singing of David's Psalms, was used in the Temple-worship, cannot be deny'd; for, 'tis said, 2 Chron. 29.30. Hezekiah commanded the Levites to sing praise unto the Lord, with the words of David and Asaph the Seer. That 'tis now to be used in publick Worship, (as a part of it) cannot be denied neither: David in Psal. 95. reckoning up the parts of publick Worship, he instances in Prayer, v. 6. in Hearing, v. 7. in Singing, v. 1. &c. That it ought to be used in

Family-Worship also, cannot be deny'd neither. Surely, they that grant the duty must grant also, that 'tis very necessary, proper, useful, in private as well as in publick; O therefore let me desire you to setup this holy exercise in your Houses; Pray there, read the Scriptures there, and sing Psalms too there. The general omission of this, is much to be lamented; what through profaneness in some, and groundless scruples in others, how few Families are there in this City, in which 'tis practis'd? How many Houses may a man pass by upon a Lord's day, before he come to one, where he hears this Heavenly Mu∣sick. You that are Masters of Families, be perswaded to make Conscience of this duty; let the praises of the most High God be sung in your Families. O what a blessed duty is this! how is Hea∣ven delighted with it, how is the heart raised, the affections excited and war∣med by it; how doth it please God, to come in upon the soul in this as well as in other ordinances; O the sweetness, delight, that the sincere Christian finds in it; and the profit, advantage, that he reaps by it. To my thinking (saith one)

there is not a more lively resemblance of Heaven upon Earth, than a company of godly Christians singing a Psalm together. You rejoice in God, you rejoice in those many mercies, you receive from God; Singing is the best expression of your re∣joycing. Are you merry? let not your mirth run out in vain frothy things, but in the singing of Psalms. Paul and Silas were full of joy, and they fall upon singing. The Church upon the receipt of eminent Mercy, vented her joy this way: Psal. 126.2. Then was our mouth filled with laughter, and our tongue with singing. Let it be thus with you. The holy Spirit of God puts men upon this rejoicing. That of the Apostle in the connexion is very observable; He had dehorted from drunkenness with Wine, (Eph. 5.18), by way of opposition he exhorts to be filled with the spirit; what will follow upon this? He tells you, ver. 19. Speaking to your selves in Psalms and Hymns, &c. Where any are full of the Holy Ghost, this will certainly put them upon holy expressions of their joy, in Psalms and Hymns, and Spiritual Songs. Look as men that are full of Wine, or

Drink, they'l be singing and venting their mirth in their carnal and sinful way; so they that are full of God, they'l be singing too, but 'tis Psalms and spiritual Songs; 'tis not chanting to the viol, (Amos 3.5.) 'tis not Songs that God will turn into lamentation, (as he threatens, Amos 8.10.) but 'tis that which is spiritual, in which their holy joy doth run out. It would grieve a man, as he walks in your streets, by your Taverns, and Alehouses, Lord! what tearing, ranting, cursing, singing, (in a scurrilous and filthy manner), may he there hear from day to day: 'Pray, let something else be heard in your Houses; you that profess God, and have any sense of Religion, O let men hear you, singing of Psalms, and therein celebrating the memorials of God's mercies to you: If you be filled with the spirit, you will as certainly do this, as men that have drunk to ex∣cess do the other.

And especially upon the Lord's day, let this duty be performed in your Houses; this is work very proper to to the Sabbath: See Psal. 92. The title of it is, A Psalm for the Sabbath day:

And how doth it begin? thus, It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O most High, &c. Psal. 100.2. Serve the Lord with gladness, come before his presence with singing. O the admirable mercies that you are to commemorate upon this day! That ever to be adored Work of your redemption by Christ, is to be fresh upon your thoughts this day! should not this put you upon singing of Psalms? That you enjoy the Gospel, are admitted into God's presence, sit under his Ordinances, meet with God in them; these are signal mercies; do you rejoice in them? and will you not by Singing, manifest your thankeful re∣sentment of them? I press you upon nothing, but what hath been the custome of the people of God, from age to age; they would not let a Sab∣bath pass without singing of Psalms in their Families. Set up this duty I in∣treat you; it may possibly expose you to some derision and scorn from your carnal Neighbours: but who will va∣lue the scoffs of Michals, in the dis∣charge of Duty? O, that as persons walk in the streets, they might hear in

many Houses in this City, praying, rea∣ding the Word, repetition of Sermons, singing of Psalms! what a comfortable hearing would that be! how doth it rejoice my heart, when I hear this at any time!

When God hath inclined you to the duty, then be careful that you perform it in a right manner. I do not know any part of Worship, wherein men do more generally miscarry, than in this, which I am upon; O let it be so ma∣nag'd that you may please God, profit your selves, and edifie one another; Da∣vid's Psalms must be sung with David's Spirit, (as 'tis usually expressed): See that the heart be in the duty: Ephes. 5.19. Making melody in your heart to the Lord. There must be the external voice, but the main thing is the Heart. David would have both, imployed in this ser∣vice: Psal. 57.7. My heart is fixed, O God, my heart is fixed: I will sing and give praise. (v. 8.) Awake up my glory, &c. (He means his Tongue, and he calls it his glory, because that was the member by which he praised, and so glorified God). So Psal. 108.1. O God my heart is fixed, I will sing and give

praise even with my glory. And Psal. 71.23. My lips shall greatly rejoice, when I sing unto thee, and my soul which thou hast redeemed. I say, look to the Heart, that that be in the duty; without this, the voice is but bodily exercise, and that profits not, 1 Tim. 4.8.) 'Tis the Heart that God minds; the suavity, tune able∣ness, modulation of the voice is nothing to him; 'tis the melody of the Heart, which pleases him. Let the Heart, and the whole Heart be engaged in this work; See Psal. 103.1. Luk. 1.46. Mind what you are about, attend to the matter that you sing: (so Chrysost. opens that of the Apostle, of making melody in the heart, by attending with understanding). Many sing, but they do not mind what they sing; take heed of this; Cum in conspectu Dei can∣tas Psalmos, hoc tract a in mente, quod cantas in voce, (saith Bernard): And let the Heart be affected, and wrought upon by this; every duty should have some influence and impression upon the heart; and this too, as well as any other should have this effect; Doth the Psalm present me with the glorious excellencies of God, the glorious works

of God, the precious mercies of God? all this should affect my heart. Is it a Psalm of Prayer, of Praise? whatever the matter be, the Heart must be duly affected with it. Ʋnderstand what you sing; I will sing with understanding, (saith Paul) 1 Cor. 14.15. (though I conceive he speaks there of understan∣ding, rather in a Passive than in an Active sense): Surely, we cannot be affected with that, which we do not understand. And in an especial manner take heed that the carnal part (being taken with the external melody), do not steal away the Heart from God in the duty. O how apt are we to be over∣come by this! the flesh is pleased and gra∣tified by melodious and musical suavities, and then the heart is lost, and the spi∣ritual part of the duty is lost. How fully and Pathetically doth Augustine bewail this, as to himself. But (that I may shut up this), See that you sing with grace in your Hearts, (as the Apostle commands, Col. 3.16.) Though you have not the faculty or skill, of

ordering your voices in so tuneable a manner; yet be sure, you sing with Grace in your Hearts. This some do open by Thanksgiving or Thankfulness (so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken, 1 Cor. 15.57. 2 Cor. 2.14.) but the most by the exercise, the actual stirrings up and ex∣citations, of Grace in the Heart; or by gracious and holy dispositions of Heart: O when you are singing, let Grace be up, as well as the voice; let the one be stirred up, as the other is lif∣ted up; let gracious affections, desire, love, joy, godly sorrow, accompany you in the work; such as are proper and suitable to the matter of the Psalm which is sung. These things I could not but thus briefly hint to you. And so I have done with the enforcing of the Second Branch of the Exhortation: If you would advance Religion in your Houses, (and so dedicate them to God), then set up the Worship of God, the performance of Holy duties in your Families, viz. Prayer, Reading the Scriptures, Singing of Psalmes. I hope none will be offended, because I have stay'd so long upon so common a subject; and gone over that which Hundreds

wrote of before: 'Tis true, the subject is common, but withal 'tis of such im∣portance, that we cannot speak too much of it: And as common as 'tis, I think 'tis very rare, (I mean in men's practises): Let the thing be done, you shall hear no more of it from me; but if not, I hope some other person will re-assume this work, and go over it a∣gain, much more effectually and con∣vincingly, than I have done. We must never let you alone, till we have brought you to the doing of your duty. And this, both fidelity to our Master, and also love to your Souls, calls upon us for.

Notes

• Acts 9.11.
• Gen. 32.24.
• Coimus ad Deum, quasi manu factâ precationibus ambiamus. Haec vis Deo grata est. Tertul. Apolog c. 39.
• Girald. Itiner. Camb. L. 2. C. 14.
• See Whole Duty of Man, p. 110.
• I cannot ope mine eyes, But thou art ready there to catch My morning soul and sa∣crifice, Then we must needs for that day make a match. Herb. Poem. p. 54.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ʋ Ch rond. in Pythag. Fragm. p. 205.
• Psal. 5.3.
• Jam. 5.17.
• See Gu••n. Christ. Arm. 3d. part, ch. 40. pag. 421.
• Exod. 12 27.
• Isa. 27.7.
• Out of Mr. Gurnal, 3d. Par. ch. 37: p. 413.
• Non exigu∣um Temporis habemus, sed multum perdi∣mus. Senec. Ʋ Non inopes e∣jus, sed prodi∣gi sumus. Id.
• Luk. 10.41, 42.
• Melch. Adam. in Vitâ Luth.
• Bishop Brom∣rigge, Serm. 1. p. 6.
• Job 1.5.
• Josh. 24.15.
• Ezek. 12.10.
• Jam. 5.16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Athanas.
• Quid est Scriptura Sa∣cra, nisi quae∣dam Epstola omnipotentis Dei ad Crea∣turam suam? Disce cor Dei, in verbis Dei. Gregor.
• Joh. 12 46.
• Senec. L 8. Ep. 6. Cum ••egeris Sexti∣••••••, &c. liber est supra ho∣minem, dimit∣••ie ••e plenum ingentis fid•• ••iae, &c.
• Cicero•• lib. 1. de Orat. Bibliothecas omnium Philosophorum, 〈◊〉〈◊〉 mihi videtur Duodecim Tabularum, si quis rerum fontes & capi∣n•• viderit, & authoritatis pondere, & utilitatis ubertate, liber ssuperare.
• Dei ver∣lium non modo in Templis pub∣••ice praedicari, ssed in privato∣num aedibu•• ••ectitari & au∣diri oportet. Daven. in Col. 3.16.
• (a)

  Ibi bellator reperit unde virtute animi roboretur; Inde Princeps accipit, &c. Cassiod. Ep. 3.
• viz. Rivet, Chamier, Whit∣taker, Dr Fr. White, (with very many others.
• Num Deus, & mentis & vocis & Linguae Ar∣tifex, disertè loqui non po∣test? Imo verò summa Provi∣dentia carere faco voluit ea quae divina sunt, ut omnesi••telligerent, quae ipse omnibus loqueretur. Lactant. lib. 6. c. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysost. in Ep. 2 ad Thes. Hom. 3. August. de Doctr. Christ. l. 2. c 9. In his quae apertè in Scripturâ posita sunt, inveniunturilla omnia, quae continent fidem moresque vivendi. (vid. etiam in Psal. 8.) Fulgent: In verbo Dei abundat, quod perfectus comedat, & quod parvulus fugat. Gregor. Divinus Sermo, sicut my••teriis prudentes exercet, sic plerun{que} superficie simplices refovet; Habet in publico, unde parvulos nutriat, servat in secreto unde mentes sublimium in admiratione suspendat: Quasi quidam fluvius, plenus & altus, in quo & agnus ambulet, & Elephas natet. Aug. Spiritus Sanctus it a Scriptur as modificavit, ut locis apertioribus fami occurre∣ret, obscurioribus fastidia detergeret. This is in his Treatise, De Doct. Christ. l 2 c. 6. Id. de Verb. Dom. Pascimur apertis, exercemnr obscuris: hinc Fames pellitur, illinc Fastidium. Chrysost. Hom. in Mat. The Scriptures are easie to be understood, and exposed to the capacity of every servant and plowman, and him that is most unwise. Therefore God penned the Scriptures by the hands of Publicans, Fishermen, Tent-makers, &c. that none of the simple might have any excuse to keep them from reading, that so they might be easie to be understood of all men, the Artificer, the Housholder, &c. Ambros. Ep. 44. Mare est Scriptura divina, habens in se; &c.—Cyril. Nihil in Scripturis difficile est iis, qui in illis versantur ut decet.
• vid. Gatak Adver. Sacra, l. 1: c. 10: p: 124.
• Affirmaba•••• hane fuisse summam vel culpae suae vel erroris, quod essent soliti stato die ante lucem convenire, carmen{que} Christo, quafi Deo, dicere secum invicem. Pliny, in that most remarkable Epist. Lib. 10. Epist. Ep. 97. Tertul. speaks of Hymni antelucani. Apol. c. 2. &c. 39. Ʋt quisque de Scripturis sanctis, vel de propri•• ingenio potest, provocatur in medium Deo canere. (This, as to the manner, was something extraordinary) vid. Just. Mart. in Quaest. & Resp. ad Orthod. Quaest. 107. p; 462.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And much he adds, touch∣ing the ex∣cellent effects of this Ordi∣nance. Just; Martyr, ut suprà.
• 〈◊〉〈◊〉 modo bene vivendi. Serm. 52.
• Ita fluctuo inter pericu∣lum volupta∣tis, & salubri∣tatis experi∣mentum, &c. Quum tamen mihi accidit, ut meam ampliùs cantus, quam res quae canitur, moveat, poenaliter me peccare consiteor; & tum mallem non audire cantantem; Ecce ubi sum! Elete me cum & pro me flete. &c. Aug. Confess. lib. 10. cap. 33.