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 ...

Domestick Dedication. The Second Part.

CHAP. I. Of Domestick Dedication, in general: Some things premised about it.

I Have, at last, got over the Dedi∣cation of the Person; now the Dedication of the House comes next to be spoken to: (which I must be the shorter upon, because I have been so long in coming to it:) This is that, which was chiefly (nay only) in my eye, when I first engaged my thoughts in this work: The Text directed me to this, (for it speaks of House-Dedica∣tion only) and the present posture, busi∣ness,

concern, of you (the Citizens of London) directed me to the Text. You are very busie in re-building your Houses, which for some considerable time have lay'n in ashes; (and I pray God to prosper and encourage you therein): But my heart's desire is also, that you may dedicate, as well as build; that as your Houses shall be finished for your use and service, they may also be devoted to the use and service of God. I could not, when I have walked in the Streets, (indeed since the dis∣mal Fire, they may rather be called Roads than Streets) and saw here and there a few Houses going up, but wish and pray, Oh that these Houses, whenever they are built, whosoevers they are, might be dedicated to God! My thoughts and desires working much this way, I resolved, by God's assist∣ance to do something that might fur∣ther a thing, so excellent and so desi∣rable; and thereupon I entred upon this Work, (though with much discou∣ragement, partly from the sense of my inward unfitness for such an under∣taking, and partly from those bodily Infirmities, which a late have been

upon me, and have very much indis∣posed and disabled me for study.)

To come then to that, which was my principal Design, the opening and en∣forcing of House-Dedication. Much hath been said to further Personal-De∣dication, and (I hope) I was not out of my way when I was speaking to that; for in furthering that, I further this; May I but prevail with Persons, to de∣dicate themselves, I am sure then, such will not stick to dedicate their Houses to God; and without the former I despair of the latter; but where the Dedication of the Person goes before, I do not question, but the dedication of the House will follow after. Oh (saith Moses) he is my God, and I will prepare him an Habitation, Exod. 15.2. This is the language of the Self-dedi∣cating Christian; God is my God, I have an Interest in Him, I have given up my self to him, and I will also dedi∣cate my Habitation to Him; my House shall be his, where I dwell God shall dwell: He hath prepared an Habitation for me, and I will prepare mine for Him. (Note by the way, that I do but allude to the words of Moses, I know they carry another sense)

For this Domestick Dedication, we have here the example of holy David, the man after God's own heart. (A Psalm and Song at the dedication of the House of David.) This godly man, could not take up with a convenient House, with all Domestick Accommodati∣ons; but these must pass under a solemn and religious Dedication: Surely, his ex∣ample calls for every mans imitation: who ever thou art, thou art to write after this copy, to follow this pat∣tern; may be, thou hast not such an House as David's was; his was a Palace, thine, but a very poor and mean Cot∣tage; yet an House it is, let it be dedi∣cated: though thou hast not David's house, if thou hast David's heart, let thy House be what it will, thou wilt do as he did. Hence I make House-Dedication to be a duty lying upon every person, who is the Master and disposer of the House: I do not only commend it, as a thing that is very good, (which yet men may do, or not do) or make it to be such a thing, as the Romanists make those to be, which they place under their Consilia Evan∣gelica: but I set it before Masters of

Families as a duty, as that which they ought to do, and are bound to do, or else they sin. I would be tender in grounding a positive duty upon a hare example, (for 'tis God's precepts not Humane presidents, that are the foun∣dation upon which Duty is built): But when I meet with an example, lying in something that is moral and obliga∣tory to all, there the example and the nature of the thing (to which the ex∣ample referrs) is a sure foundation to build duty upon. That's the case here; David's example binds us (as to House-Dedication) because the thing in it self is moral, and consists in that which is moral, (as will appear in the open∣ing of it;) and therefore it obliges all—.But over and above this exam∣ple of David (if that will not carry it) we have something that looks like a Precept, Deut. 20.5. What man is there that hath built a new House, and hath not dedicated it? let him go and return to his House, lest he die in the battel, and another man dedicate it. You see the Dedication of the House is here enjoined: Now, was this in∣junction laid only upon such as were

going out to war; were not others concern'd in it, as well as they? surely they were: Though 'tis true, the com∣mand comes in upon this particular case, yet 'tis very probable, that it was of universal and general extent. All were to dedicate their Houses, but especially (and without any further delay) such as were going out to fight; (because of the great hazards, that they were to be exposed to:) It would be no hard thing, from the Jewish Writers, and from latter Expositors, to prove that this Precept was general, and that the Duty in hand was gene∣rally practised by the Jews. And if it be further said, that this Dedication (here spoken of) was only initiation, or taking possession, (according to the import of the word in the original) (as was shown in the beginning of this discourse); I answer, suppose it to be so, yet this doth not weaken that which I drive at, because this possessi∣on was to be taken in a religious man∣ner, (as all declare who write upon the words): it was wont to be done with Solemnity, Feasting, and singing Praise to God, as the Title of the 30th.

Psalm sheweth. (So Ainsw. upon the foremention'd place.) Now this kind of initiation doth not come short of that religious Dedication, which I am to urge upon you as a duty. If you take the words then, in their due lati∣tude, and join the practice then, with the precept; they reach to all of us, and show us, how we are to make our en∣trance upon new habitations. House-Dedication is not only that, which hath been anciently used by good men, nor only that which is very fitting and commendable, but 'tis a duty, and all are under the obligation of it. And this will more fully appear from those particular branches of House-Dedica∣tion, all of which now under the Gos∣pel, are matter of duty, and obliga∣tory to all Christians.

Before I come to open the Nature of it, 'tis necessary (for the clearing up of my way, and for the obviating of all Cavils) that I premise a few things.

First, therefore observe, That 'tis only the Dedication of private Houses, that I am concerned to speak to: As to the dedicating of Churches, (the places of publick Worship,) that is an Argu∣ment which doth not properly fall within the compass of the words I am upon: If they had spoken of the dedi∣cation of the Temple, then they would have led me, to have said something concerning the dedication of Churches, under the times of the Gospel; but they only speaking of the dedication of David's House, I may confine my Discourse to the dedication of Private Houses.

Secondly, When I speak of the de∣dicating and consecrating of the House, you must not understand me, as if I carryed it so high, as to have it wholly impropriated to things of a Spiritual Nature. I would have Prayer, the Worship of God, Religion, minded and advanced in your Houses; but yet withall, you may eat, drink, trade, buy, sell, transact your Secular Affairs and businesses in them. No man will think me so absurd, as to intend any Temple-Consecration of Houses, when

I mention the dedication or consecra∣tion of them. 'Tis one thing to have the Worship of God in a Place, and another thing to have that place im∣propriated, and wholly set apart for the Worship of God, so as that things of a worldly nature may not there be managed: 'Tis the first thing only that I design.

Thirdly. In the handling of House-dedication, I do not in the least mean such a dedication as is attended with the alienation of the civil property. As the civil use, so the civil property is not struck at by me. Pray, keep your Right and Title to your Houses, and take the comfort of them; let them be yours still: only let God be ac∣knowledged, served, exalted in them. 'Tis true, in some Dedications the Pro∣prietary lost his Right; after he made them, he had nothing further to do with what he had dedicated, (for by this act he passed over his Right to God;) As in this particular case of Houses, you read Levit. 27.14. If a man did sanctifie, (or dedicate by a vow or gift) his House to be holy to the Lord; he had then no right to it till

he had redeemed it, by paying the price or rate, which the Priest did set upon it, and then it was to be his own again. I do not urge the dedication of your Houses in this sense or notion; so as that the civil property should be alie∣nated, only let it be improved for God.

Nor, fourthly, Do I put you upon House-dedication, in the setting up of Family-worship, so as to take you off from Publick-worship, and from God's Ordinances in the publick Administra∣tion of them. Both have their proper use and worth, and neither of them are to be omitted: God forbid, that the one should jostle out the other. David here dedicates his House to God; but yet withall, he was for Sanctuary-worship; and when he was deprived of this, how passionately did he desire it. You may see this in Psal. 63.1, 2, 3. (and in several other places), 'Tis said, Psal. 87.2. The Lord loveth the gates of Zion more than all the dwellings of Jacob. In the dwellings of Jacob the worship of God was more confined, it was shut up in his Family; but in Zion, there the wor∣ship of God was more open and pub∣lick; and therefore God loved the gates

of Zion more than the dwellings of Ja∣cob: O there are signal and extraordi∣nary Blessings attending Publick Ordi∣nances; and therefore when the peo∣ple of God have been deprived of these, it hath been a great affliction to them, (notwithstanding their Family-enjoyments:) you read of them that were sorrowful for the solemn Assembly, Zeph. 3.18. The more there are in the Consort, the sweeter is the Musick; the Application is obvious. So that, when your Houses are dedicated, (as to the setting up of Religion in them) I would not have them to say, to the places of Publick-worship, what once they said to Moses and Aaron, Ye take too much upon you, seeing all the Congregation are Holy; wherefore then lift you up your selves above the Congregation of the Lord, Numb. 16.3. So here, I would not have private Houses to say to places (where the Worship of God is pub∣lickly and duely administred), We have Prayer as well as you, and the Scrip∣tures read as well as you; and there∣fore why do you take so much upon you? O, though I would be earnest with you for Family-Religion, yet I desire you to

keep up high esteems of the Publick-Worship and Ordinances of God.

Fifthly, In the present discourse, I do not only aime at the bare walls, the external structure, the material buil∣ding, (as though Dedication-work did only refer to this); but, under the dedi∣cating of the House, I take-in all the Persons there inhabiting, the whole Family, Domestick mercies, Creature-accommodations; all are to be dedica∣ted to God.

Sixthly, The Persons upon whom the duty is incumbent, are those who stand in the relation and capacity of Superiors, Masters, Parents, Housholders, Governors (or call them what you please): where Power and Authority is, there House-Dedication-work lies. 'Tis true, such as are Inferiors, they must dedicate themselves to the Lord; but as to the de∣dication of the House, that's the duty of Superiors. And therefore my business in this discourse is mainly with such.

Seventhly, In speaking to these, I will not so far enlarge, as to set before them all the Relative duties that lie upon them, (that I leave to those, who have gone thorough the body of Re∣lative

duties): I will limit my self to those only, which have an immediate reference to the dedication of the House to God.

These things being premised (for the ends fore mentioned) I come now to show you, What this House-Dedica∣tion is; A little will be sufficient for the opening of the nature of it, but the applying of it will call for a more full Discourse.

CHAP. II. The Nature of Domestick Dedication opened.

THe great Question to be resolved is this, What is it to dedicate the House? or, How are men (now under the Gospel) to dedicate their Houses? I will answer this, in a few particulars.

I make this House-dedication to con∣sist in four things:

• 1. In a religious entrance upon Houses, by solemn Prayer and Praise.

• 2. In an humble and fiducial com∣mitment of them to God's Protecti∣on.
• 3. In the setting up and promoting of Religion in them.
• 4. In the devoting and improving of Domestick Mercies, to and for God.

To some possibly, the duty, (as ge∣nerally propounded) may seem novel and strange, and not at all belonging now to Christians under the Gospel: but surely as 'tis reduc'd to these Heads, it will appear to be a standing and constant Duty, and that which in all Ages ever hath, and ever will be a duty incumbent upon men. A word, and but a word, to each of these Parti∣culars.

First, To dedicate the House, it is to enter upon it, by solemn Prayer and Praise: I spoke to this in the ex∣plication of the words, showing that Dedication is the entring upon a place, or taking possession of it by solemn religious rites or acts; 'tis a Re∣ligious entrance upon possession. Now what are these religious rites or acts? They are, Prayer and Praise. And I

call it [solemn Prayer] because in House-dedication, there must be some∣thing more than usual and ordinary Prayer, (such as is performed in the Family every day;) there must be so∣lemn and extraordinary prayer suited in special to this occasion: But (I say) Prayer and Praise are those religious acts, which are to be performed by persons, when they enter into their Houses in order to the dedicating of them to God. That House-dedication was used amongst the Jews, none doth question; but what their particular rites were in this, or what the way and manner was, how they did this, that we do not find either in Scripture or in common Authors; but Divines conclude, that this was done by Pray∣er and Praisc. David here pen's a Psalm to be used at the dedication of his House; and in this Psalm there is Prayer and Praise (as hath been show'd). The Apostle tells us, that

every Creature is sanctified by the Word and Prayer, 1 Tim. 4.4, 5. And so every place is sanctified by the Word and Prayer. If you would dedicate your Houses, enter into them this way: Seek God, and bless God; call upon him for mercies to be bestowed, thankefully acknowledg mercies alrea∣dy received. The very Heathens in their Dedications, both of their Temples, and also of private Houses, they used prayer (in their blind way): surely 'tis good for Christians, when they are to enter upon their Houses, to do it by fervent and solemn prayer, and so to dedicate them to God. This I shall speak more fully to, when I come to the Application.

Secondly, To dedicate the House to God, it is humbly and fiducially to commit it to his Divine Protection, and Benediction. You will say, this is the same with the former; I conceive, it is not; I know, we usually express and

manifest this act by Prayer (for there∣in we profess that we do thus recom∣mend our selves and all our concerns to God), and in prayer, we ask of God this mercy, that he will keep and bless us and our Habitations. But yet Prayer, and This, are distinct; for, this is trust, dependance, or reliance upon God; and surely, Trust and Prayer are different things. When I dedicate my House to God, I do not only pray to him, that he will be pleased to se∣cure it; but I cast my self upon Him for this, and in a solemn, explicit man∣ner, I commend it to his Holy and Almighty Protection. This is the notion of Dedication, Nehem. 12.27. Where 'tis said, At the [Dedication] of the wall of Jerusalem, they sought the Levites. (a) Here was Dedication, and it was very solemn too, (as you may

see, by that which follows in the Chapter); The thing dedicated was the wall of Jerusalem. What was this dedication? 'Twas that which I am upon; Nehemiah and the People, in this solemn way committed this wall to God's Protection. Here was their strength, (under God); this was to se∣cure City and Temple, which much de∣pended upon it; and therefore they commend it thus to God, that he would keep that, which must keep and secure all; that this Wall might be continual∣ly before him, (as the phrase is, Isa. 49.16.)—Thus every person must dedi∣cate his House to God, in the com∣mending of it to his gracious protection: And there's reason enough for this; for, to be sure, unless God keep the House, and guard it by His especial Care and Providence, it can never be safe. Many that write Books, dedicate them to such or such Persons; and what do they aime at in this? This is one thing in their eye, that their La∣bours may be protected by them, to whom they are dedicated. The Chri∣stian dedicates his House to God, this is done by the acting of his Holy Trust

upon God, that he will defend it from all evil; I say this is one thing, that he doth in this dedication.

Thirdly, To dedicate the House to God, 'tis for a man, to set up and ad∣vance and encourage Religion in it. This (as Calvin observes) was one thing designed, in this Rite of House-dedication, that men might know that they did, then, in a right manner pos∣sess their Houses, when they did make them to be as Churches or Chappels, where Piety and the sincere Worship of God might flourish. This is a great thing in the dedicating of the House; and (indeed) if I would fasten it upon any one head, I would do it upon this. To dedicate the House, it is to consecrate it to the Lord; to set up in it Piety, Godliness, the Worship, Fear, Knowledg of God; to keep down in it sin, wicked∣ness, profaneness, whatsoever is evil; All is included in that general and comprehensive word, (which I there∣fore made use of), namely RELIGION. What did David do, when he dedica∣ted his House? O, he resolved upon this, That Religion should flourish in his Family; that Holiness to the Lord

should be written upon all in his Fa∣mily, that God should be duly worship∣ped and called upon in his Family, that he would not suffer sin to be in his Family; other Houses might be Atheistical, profane, irreligious, but his should not be so. Thus Joshuah did also, in a very eminent and ex∣emplary way: As for me, and my House, we will serve the Lord, Josh. 24.15. And Abraham hath a high commenda∣tion from God for this; I know him (saith God), that he will command his children, and his houshold after him, and they shall keep the way of the Lord, to do justice and judgment, Gen. 18.19. And 'tis said of Cornelius, that he was a devout man, and one that feared God with all his House, Act. 10.2. I might enlarge upon these Scripture-Instances, and upon several Considera∣tions, to enforce the same practices upon ourselves, but that is not my pre∣sent business; I am only now showing you, what the Nature of this House-de∣dication is, or wherein it doth consist.

Fourthly, To dedicate the House, 'tis to carry it aright under Domestick, or House-mercies; for House here, is

not be limited to the bare habitati∣on, or to the persons therein residing, (who make up the Family); but it includes all those blessings, mercies, comforts, accommodations, that there are enjoyed. Now, where a person carries it aright under these mercies, so as to devote and dedicate all to God, this is House-dedication A right car∣riage under mercies, is an expression that takes in many things; when God is eyed in them, as the Spring and fountain from which they flow; when they are all ascribed to God, and to his Free-grace; when he is admired in them; when the possessor lives un∣der a deep sense of his unworthiness of them; when they are enjoyed in God; when they are all resigned up to God's pleasure; All these particulars are wrapt up in this general of carry∣ing it aright under mercies. But that which is proper, when we speak of the dedicating of our mercies to God, is this, The devoting of all to him, and the improving of all for him. Would you dedicate your Houses to him? Consider what your Domestick mercies are, (and they are many and preci∣ous)

and see that you dedicate these to God; how? devote them to God, and improve them for God. David was as good at this piece of dedication, as at any of the former; (as I shall make it out in its proper place): But I will add nothing more at present.

Let not any think, I am too short upon this Head: further necessary enlargements will better fall in, in the Applicatory part; and if I should speak more here, I should but pre∣vent and anticipate my self there. I say again, my design in this Chapter hath been but just to show you, what House-dedication is, but all inlargements upon it, I refer to that which fol∣lows.

CHAP. III. The want of Domestick Dedication, bewailed.

ANd is it such a Thing, [Ʋse 1] as I have described it? 'tis pit∣ty then, there is no more of it in the World; There are but very few to be found, who tread in David's steps. As

I lamented the rarity of Personal-de∣dication, so I may lament also the ra∣rity of Domestick Dedication: I wish there was not as much cause for the one as for the other: And the truth is, if that be so rare and seldom, no wonder that this is so rare also; for 'tis certain (as I have said more than once), that no man will devote his House to God, till he hath first devoted Himself to God. Ah, what do the most of men do in their Houses? there they eat, drink, sleep, trade, reside; but there's no dedicating of them to God. This is a duty so far from being practised, that 'tis scarce thought of by the most of men, they do not trouble their Heads about it; the most do not go so far as to know or to believe that this is a duty: O that we had not too much cause, with bitterness of soul to la∣ment the general neglect of House-dedi∣cation!

Let me a little take notice of the Carriages of men, according to their different ranks and orders: There's our Great ones, (who are above others as much as the tall Oakes and lofty Ce∣dars are above the poor shrubs), our

Noblemen, and Gentlemen: Do they put their necks to this work of the Lord? (Nehem. 3.5.) As 'twas said, Have any of the Rulers believed on Him? (Joh. 7.48.); so may I say here, Have such a∣mongst us dedicated Themselves and their Houses to God? May not the Apostle's, Not many Mighty, not many Noble, be applyed to this? (I Cor. 1.26.) And that of the Prophet, Jer. 5.5. I will get me unto the Great men—, but they have altogether broken the yoke, and burst the bonds. Might I be so bold as to look into the Houses of these Per∣sons, should I find there religion advan∣ced, the Worship and Service of God performed and attended upon; sin and wickedness kept under, mercies impro∣ved for God, piety and godliness in∣couraged? O that it were so! But in∣stead of this, I fear I should find cur∣sing, swearing, taking Gods name in vain, drunkenness, gaming, luxury, uncleanness, oppression, pride, contempt of godliness, gross neglect of Religion? I say, I fear this is that which I should meet withal in the Houses of too many of those whom God hath exalted in the world. If I wrong them, I have

reason to beg their pardon; but I be∣lieve, they have infinitely more rea∣son to beg their pardon of God, than I have to beg my pardon of them.

My Lords and Gentlemen, Could I be so weak, as to think that ever this poor despicable Book should be taken up by your hands, I would then (with all Humility, yet with all faithfulness) thus apply my self to you— Why do not you dedicate your Persons, your Houses to God? Is this only the Poor∣man's Duty? Doth your Greatness exempt you from subjection to the Laws of that God, who is infinitely more above you, than you are over the meanest man? Doth not he expect that from you, which he doth from others? nay, doth he not expect more from you, (you having a greater share in his blessings, and being more ob∣liged by the good things which he heaps upon you)? Is not that day coming, which will set you and us upon the same Level? in which all these distinctions, (that are calcu∣lated only for this Meridian of Earth) shall all cease, and 'tis Piety only then that shall make the differ∣ence?

must you not then give an ac∣count of the Talents (of Power, Wealth, Interest), that God here en∣trusts you with? will not the Souls of your numerous Families be required at your hands? Hath God advanced you so high, and will you do nothing to advance him? Do you debase ordis∣parage your selves, by being religi∣ous, and setting up Religion in your Houses? Is not Religion your highest Honour? Here's David, a King, (and therefore above you), a King in the very Zenith of worldly grandure, de∣dicating his House to God; Is it be∣low you to do thus? Is Moraligood∣ness any diminution to your civil Greatness? Do you cease to be Noble by being truly Noble? Is God better to you than to others, will you be worser than others to Him? Shall the best Houses, and the worst Hearts, the fairest Estates, and the foulest Lifes go together? Have you so many rooms in your large Houses, and not one for God? Is it wisdom, so to car∣ry your selves in your Palaces here, as to live in a Dungeon of eternal dark∣ness hereafter? Is it not but a few days

and you will be laid in the Dust, and must bid farewel to those pleasures in which now you are swallowed up? Are former Judgments which lay hea∣vy upon you, quite forgotten? Will not God smite again, if you prevent him not, by Personal and Family-Reformation? Might not God be owned in your Houses, and you yet enjoy enough of the sweetness of Temporal Comforts? If you would dedicate your Houses to God, would not this have a great influence upon all about you to do the same? How might you by your examples promote God's Honour, and the good of Souls? Did your ancient Progenitors carry it as too many of you do? Will you inherit their Lands, Houses, Ho∣nours, and their All, save only their Virtues?

But surely, my Zeal trans∣ports me: Some will say, this is a Di∣gression; others will say, this is Pre∣sumption; and I say, 'tis weakness to write to them, who are never like to read what I write.

Come we to Persons, who move in a lower Orb; 'tis to be hoped, that they dedicate their Houses to God. I

wish they did so; but upon a very ea∣sie search, you'l find the contrary. There's the poor Country-man, he hath an House to live in, and there he feeds when he is hungry; there he sleeps when he is weary; thence he goes to his labours (which circulate upon him), and thither he returns when he hath done his work abroad; Here's his course from day to day, from year to year; But where's his Religion? He goes to Church upon the Lord's-day, attends upon the Worship of God, hears a Sermon preached; when this is done, (in a very pitiful way, God knows), home he comes, and thinks he hath done enough, and that which is very fair for one week; his religion now (like his best Clothes) must be laid up till the next Sunday (as he calls it): But what doth he do in his House? how doth he carry it in his Family? O ve∣ry sadly. Not a Prayer in his Family, not a Chapter read in his Family, all the week long: He rises in the morning, dresses himself, immediately goes to his business, but he doth not first go to God, to beg his blessing upon him and his. He calls up his Servants, hastens

them to their several imployments, but there's no calling upon God: He feeds his sheep, fothers his cattel, but starves his own soul, and the souls of those that are related to him: He goes to Market, there he buys or sells, but drives no commerce or traffick with Heaven. He minds his ground, but not his heart; the weeds must not grow in the one, but sin may grow in the other. He loves to see his Grain and Cattel thrive abroad, but he minds not how grace thrives at home, in himself and others: He pays his Tythes to his Minister, but he gives not the thou∣sandth part of his time to God; his Rent to his Landlord, but no Rent to God for all his mercies; when the night comes, he goes to bed, without any religious committing of himself and Family to God's Protection; just as his weary beast lies down, so doth he. Here's a short account of the poor Country-man's Religion, and is it not a sad one? I speak not of all, (God for∣bid, it should be thus with all), but indeed I fear it is so with the most; 'tis a very rare thing in Country-Towns and Villages, to find a House dedicated

to God, a praying Family. O it would make a man's heart to ake, to consider how 'tis with th' generality in this respect.

But 'tis better with the Citizen; He's a knowing person, hath great advan∣tages, of being informed in his duty, and quickened to it; surely he's as much above the Country-man in Reli∣gion, as he is above him in his external garb and port: one may expect in his House to find a due observance of God. O you that are Citizens, Is it thus with you? Do men think and speak of you as you deserve, or not? Are your Houses dedicated to God? Hath Religion a throne in your Family? I speak it with great comfort, (to the glory of the grace of God), that I be∣lieve, there are Thousands in this City, who desire unfeignedly to dedicate Self, and House, and all to God; and they carry it accordingly. But is it thus with All? Is it thus with the Most? Have we not even here many Houses, where there is much trading, but no praying? many Masters of Families, who can take up with a Sunday-Church-Religion, (I speak not agianst the thing in it self, nor would I cast

any disparagement upon it), but doing nothing in their Houses all the week af∣ter? And have we not some that pro∣fess God, and yet they do but half it out in dedication-work; some will pray at night, but not in the morning, then they are too busie; some will pray in the morning not at night, then they are too weary. Surely though one meal a day be enough for the body, yet one duty a day is not enough for the soul: Although we have no common Supper at night, methinks we should have an Heavenly Break-fast every mor∣ning; (but more of this hereafter). O that all such as do profess God, were sincere in this! I might go over the particulars, and show under each of them, how few (even amongst you) do dedicate their Houses to God; and I fear that hath been one ground of the Lord's late Controversie within this City. Upon the whole matter then, it is too evident that House-dedication is very rare. The most of men, whe∣ther they be High or Low, live in too manifest a neglect of it. O let such as are in dedicated Houses, bless God for themselves, and pity others which are not so.

CHAP. IV. The Duty pressed more generally.

VVEE see (by that which hath been spoken) how things stand; there are but few, who make Conscience of the Duty in hand: Well, what is now to be done? must we let men alone, under this grand O∣mission? Are there no Endeavours to be used, for the removal of this sad and sinful neglect? Surely it concerns the Ministers of the Gospel, to put forth themselves with the greatest ear∣nestness, to make this their great work and business, (as far as 'tis possible) to prevail with Masters and Governors to set upon House-dedication, that it may not always be so rare a thing, as hitherto it hath been. In order here∣unto I shall cast in my Mite, which (I hope) God will accept and bless. And so I come to Exhortation. In the ma∣naging of which, let me tell you, that though I design to reach all Persons whatsoever, and that the Arguments

used are of Ʋniversal extent; yet in special I shall direct my Discourse to you the Inhabitants of this City.

Many of you are yet in your old Ha∣bitations; For ever be the name of God magnified, for his sparing of your Houses, when all about you was laid wast and desolate; you were as brands snatcht out of the common burnings: As the shepherd taketh out of the mouth of the Lion two legs, or a piece of an ear, (Amos 3.12.) So God dealt with you: You read of God's bounding of the proud waves; and saying to them, Thus far shall yee go and no farther: You have seen God's bounding of the proud flames, when they were most fierce and raging: Now, did you ever dedicate these Houses to God? if not, be entreated now to set upon the duty: O 'tis sad, that you have neg∣lected it thus long, be sure you neglect it no longer; You are not now to enter upon new Houses, but yet you must enter upon a new course; whether the House be new or old, that's all one, it must be dedicated; As a late repentance, so a late dedication is better than none. May not God well expect that Houses

so eminently preserved by him, should faithfully be dedicated to him?

There are others of you, upon whom the late judicial Providence did fall very heavy; you were fired out of your Houses, but you are now full of the Hopes of new Habitations. This poor City (for almost two years), hath ly'ne as dead, and buried in its own ruines; but there seems to be at present some hope of its revival and resurrecti∣on; it begins to discover a little brea∣thing, I trust in God, it will come to it self again. I have sometimes fancyed to my self, when I have seen the few new Buildings, that are scattered up and down in the Ruines, that this is like to the fruits of the Earth, after a sharp and tedious Winter; the Spring comes, and then here and there you may see a blade of Corn or Grass grow∣ing up, which gives an encouragement to the beholder of a further growth: So here, we have something (pardon the expression) like the springing up of a City, here and there an House is finished; But I hope (if the Lord hath so great a mercy for us), in time all

will be compleated; as 'tis but a blade or two at the first, but in a little time the whole field is covered all over. This Summer (if God continue peace to us), we encourage our selves to ex∣pect a good and considerable progress in the rebuilding of our desolate places; and if so, then many of you will be Hous'd again. Now, if it shall please God to give you your desires, to suc∣ceed you in your building work, and to put you into new Houses, O this is that which I would earnestly press upon you, Dedicate them to God.

This is the General Exhortation; in the enforcing of which I will offer a few things. 1. Do this, (not only at your first entrance, but in the whole course of your life, for this dedication is a continued act), and it will be a good evidence of your Personal-dedication; if you have dedicated your self to God, (which if you have not done, your condition is sad), you will certainly dedicate your House to God: As no man can do the latter, unless he do the former; so whoever doth the former, he will do the latter. This will evi∣dence

also the Truth of Grace, and the very power of godliness. O, where grace is in the heart, God shall be in the House; where the person is conver∣ted, the House shall be dedicated; and I scarce know any one thing, wherein you have a better discovery of a man, whether he be gracious or not, godly or not, than his carriage and deport∣ment in, and towards his House and Family: Doth he own God there? ad∣vance God there? devote Persons, E∣state, Interest, All to God? surely he's a godly man. Abraham acted like him∣self, not only when he was willing to offer up his Son, but also when he was commanding his Children, and his Houshold to keep the way of the Lord.

2. This is to do something that is sin∣gular; this is more than what others do, (I mean such as have no supernatural work in them): To get a convenient House to live in, and there to drive on a trade for the World, and to enjoy Creature-blessings, this is ordinary; and this is all that the most do mind: and therefore, if you carry it other∣wise, viz. you no sooner have an House

but God shall have that House; you are no sooner served your selves, but God shall be served by you; where you are gratified, God shall be glorifi∣ed; This (I say) is to do something that hath a Blessed singularity in it.

3. This is the way, to enjoy the pre∣sence of God in your Houses, to have him to dwell with you. I hope you will look after this: What's the House if God be not in it? What's the most con∣venient habitation, the confluence of all external comforts and accommo∣dations, if God be absent? What dif∣ference would there be betwixt the Palace and the Dungeon, if the Sun should withdraw, and so all be cover∣ed in darkness? And so here; Make sure of God's Presence, and every Habitation will be sweet. O do not take up with good rooms, good furni∣ture, good relations, good trading, but get a good God to dwell with you; and he'l be better than all. He says of his Church, that, He hath desired it for his Habitation; This is my rest for ever; here will I dwell, for I have desired it. The name of the City is Jehovah-Shammah.

Would you have the great God to own your habitations for his Habita∣tion, to take up his rest with you? Would you have your Houses, to be called Jehovah-Shammah? then dedi∣cate them to the Lord. As you desire the presence of God in you, (in a speci∣al and gracious manner) dedicate your persons; (then you shall be as the Temple of the living God, and God shall dwell in you, and walk in you), (as 'tis emphatically expressed, 2 Cor. 6.16.) As you desire the presence of God with you, (in a more common and providential way) dedicate your Houses.

4. Would you enjoy your Houses when you have built them, let them be dedicated. It would be sad, after all your care, costs, pains, that you should not possess, what you lay out so much upon. 'Tis a severe threatning, that in Deut. 28.30. Thou shall build an House, and thou shalt not dwell therein. So also, Zeph. 1.13. Their Goods shall become a booty, and their Houses a deso∣lation: (that you have felt already; and 'tis further threatned), they shall also build Houses, but not inhabit them: (O that this also, may not be executed

upon you). And, Amos 5.11. Ye have built Houses of hewn stone, but ye shall not dwell in them. As you desire to be freed from this sharp affliction, be faithful in the discharge of the du∣ty, which I am upon; then you are in the way of the Promise; Isa. 65.20, 21. They shall build Houses and inhabit them, and they shall plant Vineyards, and cat the fruit of them: They shall not build, and another inhabit; they shall not plant and another eat; for, as the days of a tree are the days of my people; and mine elect shall long enjoy the work of their hands: They shall not labour in vain, nor bring forth for trouble. The good Lord accomplish this word to you in this City!

5. Life is very uncertain. He that was to go out to fight with the enemy, he especially was to dedicate his House, because of the uncertainty of his Life, Deut. 20.5.—I hope this will not be be your case: but however, your Life is very uncertain; you live to day, Can you say, that you shall live to morrow? who knows, how soon this poor thred of Life may break in pieces? Every man at his best state is altogether vanity.

Life and all the Comforts of it, are fluid, transitory, uncertain. Here we have no abiding City, but we seek one to come: O enter upon your Houses, as those who have death in your eye: They are built of Brick and firm materials, and may stand long; but you your selves, are made but of brittle things; you are but earthly Tabernacles, a little breathing clay; you would fall every moment, if God did not underprop you. Suppose it should please God, to send such a plague, as we had a few years ago, (we have had a strange, unusual Winter, what it may produce I know not), would you be impenetrable against the arrows that fly and wast at noon-day? (Psal. 91.5, 6.) Can you build your new Houses so, that the destroying Angel shall not be able to get into them? If you can secure them from Fire, cannot God kindle a fire in your Bodies, send a Fever upon you, that shall consume you presently? O what an uncertain thing is Life! how many ways hath God to put a period to it! Surely therefore it lies upon us, to dedicate our selves, our Houses to God; to advance him in our Hearts and Families; to improve all

we have to his glory; to be faithful in the matters of Religion; for we know not how soon Death will come; and what shall we do in a dying hour, if we have liv'd in the neglect of these things? Thou that hast not given thy House to God, and set it apart for him, Canst thou expect, that he will give thee that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that House which is not made with hands, eternal in the Heavens? (2 Cor. 5.1.)

6. House-dedication is the best House∣security. Would you have your Houses safe? dedicate them to God; thereby you prevent God's Anger, and entitle what is yours, to God's Protection. You have liv'd to see dreadful things, (God of his infinite mercy grant you may never see the like again): A City burnt! this City burnt! this City burnt with such Circumstances! Many Thousands of Houses, in the space of three days, utterly consum'd! O, What was it, that kindled this fierce anger of God against us? What shall we do, that the like may never again befall us? Sure∣ly these are two Questions, which with the greatest seriousness, we are often to propound to our selves; I shall go

no further than that which I am upon, for an Answer to them. One cause (I fear) (I dare not be peremptory in assign∣ing the causes of a judgment so unsearch∣able), was, our not-dedicating of our Houses to God: Non-dedication brings desolation; Had Religion, the power of Godliness, been set up and kept up in your Houses, they might have stood to this day, for ought I know. This, as to the first Question: As to the second, I say only this, If you would not drink of this bitter cup again, dedicate your Houses to God. Do not think your walls and bricks will secure you, if sin be harboured, and God kept out of doors: If there should be no malicious men, (or rather incarnate Devils) here upon earth, there is a just and jealous God in Heaven. This duty will be your best security: Do you dedicate, and God will protect. I always submit to God's Soveraignty, and to his secret Reserves, (which are best known to Himself), (and how much there was of these as to the dealings of God with many Fa∣milies in this City, in the late judgment, I cannot determine): But as to the ordinary methods of God, and as to his

revealed will, we have great encourage∣ment to hope for Protection and Pre∣servation, whilst we sincerely desire, to come up to House-dedicating duty.

O (my Brethren) be not offended either at my largeness or plainness in this my advice; you have not my Pen, but my heart in what I write. And I shall think, (though I am sensible of many defects), that I have wrote well, if I may but see you to do well. All that I aim at is success, in bringing you to Dedication-work. Suetonius tells us a passage of Nero, which I shall make use of; When he had built him a brave Palace, and had dedicated it, he said, Now he began to live like a man. I allude not to his sense, (for that was naught), but to his words. You are now prepa∣ring new Houses, and e're long you hope to dwell in them; Oh when ever it shall be so, dedicate them to God, then you'l live and act like true Christi∣ans. 'Tis better to be without an House than without an Heart, to dedicate it to God. 'Tis never right ordered and managed, till it be dedicated

This in General; but I must not leave the Exhortation thus; I will go over the Particulars, that make up this House∣dedication, and press them upon you distinctly.

CHAP. V. The Particular Branches of House-Dedication urged.

1. FIrst therefore, Enter upon your Houses by solemn Prayer and Praise. These two are (as it were) the staple Duties of Religion; In the One, we acknowledg what we want, in the other, what we have; In the one we testifie our own emptiness, in the other God's goodness; In the one we take from God, in the other we give to God. But 'tis not for me to run out upon these, in the general nature or notion of them; I am only to speak to them, according to the present consideration. That which I have to do is this; to exhort you, (as the good Providence of God shall fix you in New Habitations), that you would make your Entrance by Solemn Prayer and Praise. (You know what I

mean by Solemn Prayer and Praise, that hath been already opened): You must have the foundations of your Houses twice laid; they are first laid by your workmen, in a common and literal sense; then they must be laid by your selves again, in a spiritual and religious sense, by Prayer and Praise: And indeed the first laying is not safe or firm without this. In our entrings upon New Houses we have several civil rites and customs; there are Feastings, great Entertain∣ments; Friends come and rejoice with us, and send in their Provisions to be merry with us; and this they call House-airing, or House-warming: I have nothing to say against this usage, provided, 1. That this be soberly and temperately managed; 2. That the main duty to God be not neglected. But the misery of it is this, we have these external expressions of Love and Joy, when the religious part is omitted. This I find former Writers much lamenting. O let not your Dedications lie in eating and drinking, (much less in intempe∣rance

and insobriety), but in Prayer and Praise. 'Tis observed of the Jews, that they yet keep the Feast of Dedication; but how do they keep it? In swilling, drinking, im∣moderate use of the Creatures, and the like; but as for the serious remembrance of God's mercy, vouchsafed to their Na∣tion (upon which that Feast was groun∣ded), that is lost. O that it was not thus amongst Christians, upon other Accounts! what feasting are we like to have in this City, as persons shall come into their New Habitations? Pray take heed of excess; do not so soon for∣get Gods punishing of you for this, (which I look upon as one of the Ci∣ties sins); and withall make Consci∣ence of the main. As soon as you are setled in your Houses, dedicate them by Prayer and Praise. David here as soon as his House was built, (for so I told you some Expositors time the words), he falls upon the dedication of it by Prayer and Praise. I beseech you, do you do as he did.

A word to each of these; First for Prayer. That's a duty always seasonable but in the present case very seasonable. Howshall our dwellings be sanctified, but by Prayer? This is the Sanctifying Ordinance, 1 Tim. 4.5. As sin defiles the House, Prayer sanctifies it: How will you testifie your dependance upon God, for mercy in your Houses but by Prayer? How will you own God to be your Chief Landlord, that you hold all from him, that you are his, and your House is his, and your All is his? I say, how will you own God thus, if you do not enter with Prayer? Will you settle upon your Houses, and not ask God's leave? You will not enter into your Neighbours House, but you will say first, By your leave; Is not your House, Estate, Goods, All, the Lord's? and will you invade his Blessings with∣out his Leave? Do you expect Pro∣tection from God, that he will keep your Houses day and night, and will you not in a solemn and special manner pray for this? Can you look for any blessing, but in the way of Prayer? O set some time apart for the solemn per∣formance of this duty: Oh, let your

Prayers enter Heaven, as soon as you enter into your Houses; and plead with God, thus: Lord, I justifie thee in thy judicial dispensations; thou wast just in turning me out of my former Habitation, for I did not pay thee my rent for it; I did not only deserve to have my House in Flames, but to have my Soul to burn in Hell for evermore: Notwithstanding for∣mer forfeitures, present unworthiness, thou hast provided another House for me and mine; Lord, I am less than the least of all thy mercies; but since out of thy free mercy thou hast made this provision for me, help me to own thee in it, to carry it better than formerly I have done; Let my House and Heart, and all be sanctified; let me live and walk in it with a perfect heart,; Let me devote it, and all in it, to thy glory; let thy special presence be with me, and thy special providence over me; Secure me from all evil, and from mis∣chievous men, who are set on fire with Hell; Let not my House be good, and my Heart naught: As my House is new, let my Heart be new also: Lord, I here de∣dicate my House to thee: I and my House will serve thee. But I must break off from this; the Spirit of God will di∣rect

you and assist you, when with sin∣cerity you set upon the Duty.

And then, as to Praise. In antient Dedications they used to give gifts and to offer Sacrifices: In the dedicating of your Houses to God, let your Gift and Sacrifices be Praise; this is more to God than all Legal, or Mosaical Sa∣crifices, Psal. 50.13.14. Psal. 69.30, 31. 'Tis of great advantage, for men to enter upon their Comforts with Thanksgiving; We do not so easily abuse mercies, which we solemnly bless God for Get such a sense of the goodness of God upon your hearts, as to call upon your selves, to bless God; Ah, and to call in others too, to bless God for you and with you; This was David's practise, (as I might show you in several places); and in the managing of this, I would have you in a special manner to fix upon those mercies which have a more immediate reference to the occasion: As for example, your Houses were burnt, but (as to the most of you), a conside∣rable part of your Estates was preserved; however your Lifes were not touch'd. Indeed this was admirable, that in so fierce, so terrible a fire the Lifes of more

were not destroy'd: It might have been with us as with Sodom, our persons as well as our Houses and Estates might have bin consumed; but the merciful God ordered it otherwise. Lot own'd it as a singular mercy, (though he lost much) that his Life was spared, (when Sodom was burnt), Gen. 19.19. 'Twas mercy that when we were in flames, we were not in blood too; that 'twas not killing and murdering, as well as burning; Blessed be God, who restrained the re∣mainder of wrath. 'Twas mercy, that he provided other Habitations for you, in your great straights; That so much of the City was spared, to be an Har∣bour to you: That many of you, who have been thrust into very incommo∣dious places, have yet enjoy'd as much health as ever you did in the midst of your best accommodations; that after a long and sad war, it hath pleased God to restore again the blessing of Peace to us, (without which this poor City must yet have continued in its ashes): That so good and so full an Act hath been passed by the Supream Authority of the Nation, to further the repairing of our breaches: That God hath bles∣sed

you with such a proportion of estate, that you are in a capacity, either to build or to take new Houses; that af∣ter a short ejectment out of your old Houses, God hath provided others for you, and brought you into them, (as your true Domiducus Deus): There are many other mercies that I am sure do occur to your thoughts: O let God in your Re-entrys have some solemn ac∣knowledgment of these signal blessings. And when you are upon this duty, I would commend three things to you. 1. Seriously enquire whether in that great distress, that was upon you in the late Fire, you did not make some solemn Vows and Promises to God, in case he should do thus and thus for you; If so, be sure (without delay) you make them good. O do not forget the vows that you made in the day of your distress! Psal. 76.11. Vow and pay unto the Lord your God. Psal. 66.13, 14. I will go into thy House with Burnt-offerings; I will pay thee my Vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble. Eccles. 5.4, 5. When thou vowest a Vow unto God, defer not to pay it; for he hath no pleasure in

Fools; pay that which thou hast vowed: Better it is, that thou should'st not vow, than that thou shouldst vow and not pay. (My Friends), I leave it with you in your own Consciences to consider, whether under the late amazing, terri∣ble Providence, you did not enter upon some solemn Vows and Promises to the great God; if you did, do not forget, or falsifie them; Sincerity in vowing, lies in fidelity in performing: When the Emperor Sigismund, (being in a sore fit of sickness, and making then high Promises of Reformation, in case he should recover) asked his Confessor, how he might know, Whe∣ther he was sincere or not, in his Repen∣tance? the Confessor answered him, If (saith he) you be as careful to make good in your health, what you now promise, as you are forward now in your extremity to promise; then your Repentance is right. So here I say, should any of you ask me, (we had great convictions and ter∣rors upon our spirits, when the City was in flames, O we vow'd and promis'd thus and thus to God, such sins we would leave, such duties we would per∣form), Were we sincere in all this? Ans. If

you now make good, what then you en∣gaged to do, then you were; but other∣wise not. Men are very forward to pro∣mise in a day of affliction, but very backward to perform in a day of com∣fort. 'Twas Pliny's wish, Ʋtinam tales esse sani perseveraremus, quales nos futuros profitemur infirmi; And 'tis mine; O that we were the same under mercies, that we are under judgments! that we were as good at performing un∣der the former, as we are at promising under the later. I did not think, to have said so much upon this, but I fearthere's need of all this, and of much more: O do not think, that God will be put off with your Praise and Thanks (when you enter into your new Houses) if you do not pay what you vowed when you were in trouble.

2dly. When you are blessing God, for what is present, do not forget what is past; whilst you acknowledg his good∣ness in your New Habitations, do not forget his severitie, in what befell your Old Habitations. As Judgments must not jostle out the remembrance of Mer∣cies, so Mercies must not jostle out the remembrance of Judgments. Israel's forgetfulness of the works of God, is

often charged upon them, Psal. 106.13. They soon forgat his works; (& pas∣sim). Are not we herein too guilty al∣so? O the great things, that God hath done in our Age, (an Age made up of wonders)! but how soon are they for∣gotten by us. That his gracious works should be forgotten, that is not so much to be wondred at, (our cursed Natures being so apt to forget mer∣cies); but that, judicial, and such ju∣dicial works of God, should so pre∣sently be out of our thoughts and me∣mories, this is very strange. I will in∣stance only, in the late Plague and Fire. Good God! How many persons were swept away by the one, how many Houses laid desolate by the other! and yet how soon are both forgot! These were Judg∣ments very hardly to be parallel'd, ei∣ther at Home or abroad; God (scarce ever) did the like before, (and I trust will never do the like again); but they are past and gone, and men scarce ever think of them. O that London's Flames that were so hardly extinguished, and put out with so much of difficulty, should so easily be put out of the thoughts and memories of the most. 'Tis but yesterday

since this poor City, was nothing but a furnace of Fire and Smoke; since this raging Element wasted all before it, (scorning all checks and controuls, laughing at our poor Ladders and Buc∣kets); since it came upon us, and went on with that fury, as if our Tides of Water had been turn'd into Tides of Fire: O the beautiful Churches, the magnificent Buildings, the convenient Houses, that it (with the greatest im∣partiality) laid desolate in a few dayes! O the many Families that were utterly undone! O the hurries and distractions that it caused amongst us! O the dread∣ful prospects that I had then in my eye, the dreadful noises that I had then in my ear, (by the crackling of the Tiles, the falling and blowing up of Houses), shall I ever forget them? O the ringing of Hands, the paleness of Faces, the weeping eyes, the great distress of poor Citizens that then I saw, shall I ever forget it? I believe, you saw the same too, and yet we do forget? Ah, if London was built again, and the Ruines and Rubbish but a little out of our eye, I fear all that God hath done, would in a lit∣tle time be remembred no more. A Py∣ramid

will not be enough to perpetuate the memorials of this, if we be left to our selves. I therefore entreat, and beseech you, (the Citizens of London) to keep fresh in your memories, the late terrible outgoings of Providence, both against your selves in particular, and against the City in general: and in the day of your Praises, and in the midst of all your rejoycings for present mercies, O remember what is past. How that should be remembred, and how the remembrance of it is to be impro∣ved, I cannot here insist upon; I de∣sire to shun prolixity, and yet I am guilty of it.

3dly. In your initial Thanksgivings, do this also; Where God hath blessed you, with considerable Estates, see that you set something apart for charitable uses. Let your Thanksgiving be Thanks-doing; Do something towards the re∣lief of them that are in want, of them, that were great Sufferers by the late Fire; and towards others too, who are great objects of Charity. Hath God yet spared you an Estate? O devote it to his glory, and the good of his poor necessitous servants; Liberality to such,

is an excellent concomitant to the duty of Praise, and a very high Testimony of the reality of your Gratitude. I leave this with you, and (for some reasons) I will not further enlarge upon it. So much for the enforcing of the First Branch of House-Dedication.

Secondly, In the Dedication of your Houses to God, I advise, Fiduci∣ally commit them to God. This implies,

• 1. A casting-off of all Creature-props and dependancies for safety and Preserva∣tion.
• 2. A flying to God for his Protection.
• 3. A resting or relying upon God, for this mercy.

Commit your Houses thus to God; and if you would do it, in a solemn explicit way, when you enter into them, and then keep the impressi∣on of this upon your Spirits all along, it would be of great use to you. The poor Heathens had their Tutelar Gods, upon whom they rely'd, for the keeping of their Houses; (These were the Lares, Penates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dome∣stick Gods), (of whom the Philologers write much). The True God must be by you owned and rested upon, for the preservation of your Houses. Alas, where can we be safe, or our Houses be

safe, but under the shadow of the Al∣mighty? (Psal. 91.1.) What can se∣cure us but that providence, that is always waking and watchful? look to your persons, what a world of acci∣dents are you liable to; each of which is enough to make a speedy dispatch of you: When you are at home, 'tis but the breaking of a beam, and you are gone; when you walk in the Streets, 'tis but the falling of a Brick, or a Tile, or a wall, or the breaking of a wheel (when you are just by a loaden Cart), or an hundred such Casualties and contin∣gencies, and there is an end put to your Life. How many in this City, every week are taken away by sad and sudden Accidents! and indeed I wonder 'tis not more. We live inviron'd and sur∣rounded by Deaths, that may come upon us in ways that we never dreamt of. Little did the Poet Aeschylus, when he was sitting in his Yard, think that there he should receive his mortal wound; but so it was, for (as the story goes) he sitting there, with his Hat off, an Engle hovering over his bald head, and mistaking it for a stone, let fall an Oyster, (hoping by the fall to break

the shell), which falling upon this poor man's head, pierced his skull, and so he dy'd. And thus it happens in a thou∣sand cases. What need have we there∣fore, to live in a constant dependance upon God for his Protection? And so as to our Houses; how many unseen dangers do hang over them, if God do not keep them: All your care, pre∣ventions, signifie nothing without this; Set your Watches, build in Brick, look to your Fires and Lights, this will not do your work, without God's keeping. Except the Lord build the House, they labour in vain that build it: Except the Lord keep the City, the watchman waketh but in vain, Psal. 127.1. I would not take you off from the use of means for your safety, but do not trust here; 'Tis God only that makes you to dwell in sa∣fety, Psal. 4.8. And therefore dedicate your Houses to God, (that is) commit them to his vigilant and Holy Protection; and then fear not. I know (upon what is past) thousands in this City, rise up in in the morning, lie down at night full of Fears; O that we could quiet our hearts by holy Trust; what we put in∣to the hands of God, is above the

reach of man; He that hath the Pro∣tection of Heaven, needs not fear the malice of Hell. Saints may encourage themselves in the midst of all dangers and enemies whatsoever, from the con∣sideration of that tender and gracious Providence, which is over them, for the preserving of their Persons, Estates, Habitations, and all that belongs to them, Ps. 121.3, 4. He that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep. The Lord is thy keeper, the Lord is thy shade upon thy right hand; The Sun shall not smite thee by day, nor the Moon by night; The Lord shall preserve thee from all evil, he shall preserve thy Soul; The Lord shall preserve thy going out, and thy coming in, from this time forth and even for ever∣more. Psal. 145.20. The Lord preser∣veth all them that love him. Isa. 4.5. Ʋpon all the glory shall be a defence. Job 1.10. Hast thou not made an hedge about him, and about his House, and about all that he hath on every side? Prov. 12.7. The House of the Righteous shall stand. Read Psalm 91. 'Tis an excellent Psalm for the support of Faith, as to Personal and House-preservation. Now

upon such encouragements as these, be perswaded, to commit your Selves, and your All to God; Put all into his Hands, fiducially rest upon him, and you engage him to take care of you, and to secure you from all evil. Prov. 29.25. Whoso putteth his trust in the Lord, shall be safe? Psal. 17.7. Shew thy marvellous loving kindness, O thou that savest by thy right hand, them which put their trust in thee, from those that rise up against them: If the Promises of Pro∣tection, and preservation be not lite∣rally accomplished, as to the keeping off some particular evils, they shall be made good some other way, which will be better for you; O therefore trust God, and do not give way to Fear: when you first enter upon your dwel∣lings, commit all to God; and every morning, every night, renew this act of trust, and it will be well. You may be called the House-keepers, but in truth God is the House-keeper, (both as to Provision, and also as to Protection): and they must needs be well kept, if the Almighty God be the keeper of them. Men and Devils can neither touch an bair of your Heads, nor a

tile of your Houses, but first they must have his permission, which he will ne∣ver grant them, but upon very wise and weighty grounds.

Thirdly, Set up, and advance Reli∣gion in your Houses: This is the princi∣pal thing in this House-dedication, and this I shall spend much time upon. I say, set up Religion in your Houses; this is, To dedicate them to God. Some talk of Religious Houses, (they do but talk of them, their practices are known well enough); let yours be such in good earnest, let them be Religious Houses indeed. What is the House with∣out Religion? surely a very sad and dismal place! 'tis better to be, where there is no light, no food, no external conveniencies, than where there is no sense or due owning of God. Homer speaking of an House, where the Hus∣band or the Wife, or the Master, or the Mistress is dead, he calls it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an House that is but half-perfect; because a principal member is wanting: What is that House, where Religion is wanting? That's indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (for there the main thing, the one needful thing, is not). 'Tis said

of Constantine (that blessed Emperor), In every room in his House, he had the Name and Title of his Saviour, written in great Characters; to note, that his House, and every part thereof, was de∣dicuted unto Christ: Would you thus do? do not set up Names upon your walls, but set up Religion in your Fa∣milies. And 'tis recorded of that eminent Martyr, Bishop Hooper, that in every corner of his House, there was some sent of Godliness: O that it might be so in yours! Tremellius speaking of Fa∣mous Cranmer's House, he says, It was Schola & palaestra Pietatis & Litera∣rum; A School, a Nursery, a place set a part for the exercise of Religion, and Literature: Might your Houses be such, what a blessed thing would it be! then they would be Bethels, (as Jacob called that place, where God appeared to him, Gen. 28.19.); not Beth-avens, (Houses of vanity), but Bethels, the Houses of the Lord. Let me allude to that of David, 1 Chron. 29.1. The Palace is not for man, but for the Lord God. Your Houses are not only for you to dwell in, but God must have a room, mansion, residence in them; and

how can that be, if Religion be not ad∣vanced there?—What (saith the Apo∣stle) have ye not Houses to eat and to drink in? And (say I), have ye Houses only for this? that there you may eat and drink, and trade, and mind your Secular affairs? surely, something more must be done; they must be consecrated to God, Religion must have a throne in them, and be set up in them.

This might be urg'd upon you, from several Considerations; Some might be taken, from that intrinsick excellency, that is in Religion: O look upon it as it is in it self, 'tis a glorious and excellent thing. 'Tis the Creatures due respect to his Creator; it speaks a due sense of God, that the soul is in a right frame and po∣sture towards God. 'Tis the summe of all; All Graces, Duties, are summ'd up in this one word, RELIGION. 'Tis Man's highest advancement; what a poor thing is Man, if he be not a Saint; what is Reason without Religion!—This is a point as vast as the Ocean, if I might launch out into it. It being thus, Shall not Religion be promoted, advanced in your Houses? All speak well of it in the General, but when it

comes to particular practice and appli∣cation, there they discover but low thoughts of it. Besides this inherent ex∣cellency in Religion, pray, consider the blessed advantages and benefits, that go along with it, and flow from it. 'Tis the great prop and pillar, which su∣stains Houses and Families; take away this, the House falls, (as that did, when Samson had pull'd away the pillars of it): Prov. 24.3, 4. Through wisdom is an House builded, and by understanding it is established; and by knowledg shall the Chambers be filled with all preci∣ous and pleasant riches. Surely, the Wise man doth not so much intend here moral, as spiritual and religious wisdom: and by this, he tells us, the House is,

• 1. erected;
• 2. established;
• 3. enriched.

What a gainful thing is Religion! 'Tis the very Nerves and Sinews, the bond and ligament, the Cement of all Socie∣ties; Kingdoms, Cities, Families, are all jointed, fastned, supported by this: 'Tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as Plutarch speaks); and (as the Philo∣sopher tells us), the prosperity of all de∣pends upon it. This is that which lays the foundation of all Blessings; House-dedication

(in the setting up of Religi∣on in it) is always accompanied with God's benediction: O, Religious Hou∣ses are blessed Houses; God blessed Obed-Edom for the Ark's sake, I Chron. 13.14. His blessing upon Persons and Fa∣milies, commences from the very day and hour, in which Religion is set up. Hag. 2.18, 19. Consider now from this day, and upward; from this day will I bless you. How exact and punctual is God, in his rewarding of Piety. O mind the interest of Religion, you will never find it, to be a vain or unprofit∣able thing; all blessings lie in the womb of it; Mercies here, mercies hereafter; the Mercies of the Throne, and the mercies of the Foot-stool, all grow upon this fruitful root, 1 Tim. 4.8. Godli∣ness is profitable unto all things, having the promise of the Life that now is, and of that which is to come. Will you not encourage, and mind, and promote Religion in your Houses?

I might enter upon Particulars; Would you have your Habitations blessed? so as to be secured from all evil, filled with all good? so as to be made delightful and comfortable to

you? Let Religion be there; would you have a blessing upon your Children, your Posterity? Be religious your selves, and set up Religion in your Houses, Psal. 112.2. His seed shall be mighty upon the Earth; the Generation of the Ʋpright shall be blessed. Prov. 20.7. The just man walketh in his integrity, his Chilaren are blessed after him. Deut. 5.29. O that there were such an heart in them, that they would fear me, that it might be well with them, and with their Children for ever. The Posterity of Obed-Edom, was blessed for the Ark's sake. See it 1 Chron. 26.8. First, God blessed this Obed-Edom, with a numer∣ous Progeny; you read there of Three-score and two, who descended from him. 2dly, These were all imployed in the House of God. 3dly, They were en∣abled to discharge their imployment. 4ly, They were advanced to great dig∣nity; they were made Rulers and Commanders, through the House of their Father. (These things are ob∣served to my Hand, by an Eminent Person). So that, as you love your Children, and would entail God's blessing upon them, let Religion be re∣garded

and promoted by you. Would you have a blessing upon your Families? let Religion be there, 1 Chron. 13.14. The Lord blessed the House of Obed-Edom, and all that he had: 'Tis more express, 2 Sam. 6.11. The Lord blessed Obed-Edom, and all his Houshold. O who would not entertain the Ark in his House! That precious O intment, that was poured upon the head of Aaron, it went down to the skirts of his Gar∣ments: If you be faithful in the busi∣ness of Religion, God will pour down his blessings upon your selves, and they shall run down also upon all that belong to you. All in a Family fare the better for Religion. Would you have a blessing upon your Estates? look to Religion. Piety, the Fear and Worship of God, owned and farthered by you, are the best way, both for keeping and encrea∣sing these outward enjoyments, Prov. 15.6. In the House of the Righteous is much Treasure, but in the revenues of the Wicked is much Trouble. Prov. 13.22. A good man leaveth an inheritance, to his Children's children; and the wealth of the sinner is laid up for the just. Holy Job, thus dedicated his

House, and therefore God made an hedg about him, and about all that he had on every side, [and blessed the work of his hands, and increased his substance.] The Jews have a saying, that Decimae are sepes Divitiarum; Tythes are a fence or heag to guard and secure all that a man hath. O, would you have your Estates secured? do you secure and ex∣alt Religion, and that will secure you and yours. You see, here is blessing upon blessing, in the discharge of this weighty and fundamental Duty: But what if men will yet neglect this? and suffer Atheism, irreligion, profaneness, wickedness, to be in their Houses? what? O let such know, they are under the curse of God; they and their Houses are liable to the dreadful curses, which the Word denounces: And what are all Comforts in the House, when the curse of God is upon it. God's blessing sweetens all, his curse imbitters all; Wo to them whose Houses are under a Curse! Prov. 3.33. The curse of the Lord, is in the house of the wicked: but he blesseth the Habitation of the just. Zach. 5.4. you read of the Curse en∣tring into the house of the Thief; it shall

remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof. O let Atheisti∣cal Masters of Families, that never mind Religion in themselves, or in their Houses, tremble upon the consideration of that flying roll of Curses, that hangs over them. O you Citizens, Merchants, Tradesmen, (whatever your rank or occupation is), if you love God, if you love your Selves, your Children, your Servants, your Estates, let this be the first thing you do, Set up Reli∣gion in your Houses. This was kept up in the time of the Patriarchs, altoge∣ther by what they did in their Families (for their Families then were as so many Domestick-Churches, and all the Churches that were then in being). And Religion now rises or falls in the world, as men regard it in their Fami∣lies. How many might you bring in to God, did you thus dedicate your Houses? how many might be conver∣ted, by living in religious places? what a mercy would it be to poor Creatures, to live under your roof, if you would but do your duty herein? whereas upon your neglect of it, what

a grievous thing is it, (to persons that have any sense of God) to live with you? Psal. 120.5. Wo is me, that I sojourn in Mesech, that I dwell in the Tents of Kedar. To be in your Houses, and there to see nothing but Epicurism, Worldliness; u there to hear nothing but cursing, swearing, scoffing, at the ways of God; nothing that hath the face of Religion to be found there, O 'tis an Hell upon earth to live with such. Be perswaded therefore to do what I have spoke so much to; the fewer come up to this, the more pleasing to God, will your zeal and obedience be: you may meet with scoffs and derision from the world, but 'tis a poor thing to be derided of men, if you may be approved of by God. Let all this (like oyle cast upon the fire) make your zeal more intense and fervent; and say, If this be to be vile, you will be yet more vile. This in General, as to the Third Branch of House-Dedication.

CHAP. VI. How Religion is to be set up in private Houses: The first Particular opened, as to Religious Members.

THat I may be more distinct and clear in this Head, (under which House-dedication chiefly lies), I will fall upon some Particulars; and there∣in, both direct you, and also further quicken you, as to the advancing of Religion in your Houses. Are there any workings in you, towards this? Are you in any measure convinced of your Duty? and do you resolve to set upon it? Then let me lay these Four Things before you.

• 1. (As near as you can) take such into your Houses, who fear God; and none but such.
• 2. Set up the Worship of God in your Hou∣ses, and the Performance of Holy Duties.
• 3. Let your Education (of such as are under you) be religious.
• 4. Keep sin out of your Houses, and instead thereof, let there be an Holy course driven on in them.

Give me leave to go over these Par∣ticulars, for I am now, at the very heart of that which I mainly designed.

First, (As near as you can) Take such into your Houses, who fear God; and none but such. I put in, (as near as you can), because sometimes there are such Circumstances in the case, that a man cannot do what he desires; these must be submitted to, (in that state of things); but our general aim and en∣deavour must be this, To fill up our Houses, with persons fearing God He that dedicates his House to God, must look to the matter of it, that it consist of such as are religious. And this was one thing intended in House-dedication, or one thing, that men were obliged to, upon House-dedication, (as one ob∣serves upon my Text): we have David here dedicating his House; and upon this, you find him very zealous and re∣solute, as to that which I am treating of, Psal. 101.4. A froward heart shall depart from me, I will not know a wicked person. Mine eyes shall be upon the faith∣ful of the land, that they may dwell with me; he that dwelleth in a perfect way, he shall serve me. (v. 6.) He that worketh deceit, shall not dwell within my House. He that telleth lies shall not tarry in my sight, (v. 7.) This is an

excellent Psalm for Masters of Families, often to peruse: David, first sets down his holy Resolution, as to his Personal carriage in his House; (v. 2.) I will be∣have myself wisely in a perfect way, O when wilt thou come unto me? I will walk within my House, with a perfect heart. And then he sets down his Re∣solution as to the Member••▪ of his House; he would have such about him, as were godly; and as for wicked and irreligious persons, he would have nothing to do with them, they should not dwell in his House, nor tarry in his sight, (v. 7.) O that we had more of David's spirit; to be for House-dedica∣tion, and thus to pursue and make it good. But how few are there, that write after this Copy! The most are al∣together regardless of this; they take in any into their Houses; the precious and the vile are all alike to them; let them be Swearers, Sabbath-profaners, enemies to God and his ways, that's all one to them; if some poor worldly In∣terest may be but served, if their work and business may be but done, they are satisfy'd, and look no farther; whe∣ther the person have any sense or savour

of Religion, that they never regard. Nay, O that there were not some, who are only shy of taking in such into their Houses, who make profession of God: the worser the Servant is, the fitter he is for their turn. These are perfect Antipodes to holy David: And, as their sin here is very great, so their account hereafter will be very sad. I hope better things of the most of you in this City; yet I think it necessary to stir you up to the greatest zeal and care, and circumspection, (that is possible) in this matter. Assuredly, it will ne∣ver go well as to private Houses, and this Dedication-work will be altoge∣ther insignificant, till men be more conscientious and careful about the several Branches and Members of their Families. Let me be earnest with you, to fill up your Houses with such as are re∣ligious: Let not your Houses be like Noah's Ark, wherein the clean and the unclean were strangely jumbled toge∣ther; but let them be like little Chur∣ches, wherein there is no such mixture. O what a blessed thing would it be, if every Family was as a little Church! It hath been thus, and might be so again,

if men would but do their duty: There was a Church in the House of Aquila and Priscilla, Rom. 16.5. 1 Cor. 16.19. Salute the Brethren which are in Laodi∣cea, and Nymphas, and the Church which is in his House, Col. 4.15. So Philem. 2. And to the Church in thy House. It may be asked, What were these Churches in these Houses? Some make them to be the Saints, who (in those times of Persecution) did there privately meet, for the Worship of their God. Others make them to be the Body of the Families of these persons; which were called Churches, partly, for those holy Duties that were there per∣formed, and partly, for the religious∣ness and holiness of the members there∣of. Surely, this latter sense is not to be rejected, (though I will not say, that it is primarily and mainly intended, in these expressions): Now, will you endeavour in this respect, to have your Houses to be little Churches? Will you fill up your Families with such as fear God? Will you in taking persons in∣to your Houses, steer your course by Religion and religious considerations? Let me draw this out plainly in parti∣cular Instances.

Are you to Marry? to take an Hus∣band or a Wife? Make your choice, and fix your resolution by Religion; let piety have the decisive and casting voice in this grand Affair: Other things may be ey'd, and considered, in their proper place and bounds, (as Birth, Parentage, comeliness of person, sweet∣ness of Nature, suitableness: (But the great thing that must weigh down the ballance, is this, Doth he or she fear the Lord?—This is that which must preponderate, and which must chiefly be in your eye. Beauty and Portion, and Honour, are poor things to go by; 'tis Religion, Grace, Piety, that must re∣gulate and determine the Choice. This is to marry in the Lord, (as the Apostle exhorts), 1 Cor. 7.39. When we do it, not upon any by-respects, or external motives, (as preponderating, or being considered apart from the main), but the great inducement, is something that is spiritual, this is Marrying in the Lord. O that this might be the rule which you would go by: If Religion be any other than a Cypher, how dare we not re∣gard it, in our most important choice, (says that excellent Bishop). Without

this, all Matches are miserable, though they should be made up with hoards of wealth and heaps of Gold as high as Hea∣ven, crowned with Honours transcendent to the Stars, (says eminent Mr. Bolton). Let me a little argue with you; will you make those the objects of your dearest Love, who have no share in the Love of God? will you take those in∣to intimate union and conjunction with your selves, who have no union with Christ? will you lay those in your bo∣some, whom God will cast out of his sight for ever? what agreement can there be 'twixt light and darkness? In tantâ morum discordiâ, quae potest esse concordia? The one is for Holiness, the other for Sin; the one draws one way, the other another, this is the bane of that oneness and harmony that should be betwixt persons in this rela∣tion. O the mischiefs that follow upon being unequally yoked! how doth this imbitter all! To have a religious David, and a scoffing Michal; a blessing Job, and a cursing Wife; a good Sampson and a treacherous Dalilah, this must needs be very sad. 'Tis possible, the unbelieving Husband may be sanctified

by the believing Wife; and so the un∣believing Wife by the believing Hus∣band; but we must not run our selves upon so great a snare, upon presumption of a possibility: They need much grace who will not rather (in this case) re∣ceive hurt, than do good; the latter is but possible, but the former is too pro∣bable: Near Relations have a great in∣fluence upon men; (No wonder that Ahab sold himself to work wickedness, when Jezabel (his Wife) stirred him up thereunto, 1 King. 21.25. And this is rendred as the reason, why Jehoram did as the House of Ahab, for the daughter of Ahab was his Wife, 2 King. 8.18.) And for the most part it so falls out, that the good are rather prejudic'd by the bad, than the bad advantag'd by the good. O you that are yet to dispose of your selves in Marriage, look to your choice, as near as you can, pitch where the fear of God is: Are not such to be found? Is there never a wo∣man among the daughters of thy Bre∣thren, or among all my people, that thou goest to take a wife of the uncircumcised Philistins? 'Tis sad so to marry in one day, as to repent of this all the days of

your life. Are you to take an Apprentice? go by Religion; I am not against pru∣dence in your considering of Parts, Capacity, Natural temper; but withal let your eye be much (nay most) upon Religious Inclination, and Religious E∣ducation. You cannot expect much, from Plants, that are of no further growth; but this you may satisfie your selves in, how do they stand inclined? Are they pliable and tractable, as to what is good? Have they been piously educated? Do not vitious Habits al∣ready discover themselves, in lying, stealing, taking God's name in vain, pride, vanity, averseness to Family∣duties? O Citizens, do you not some∣times smart upon your taking Appren∣tices, without having that respect to Religion herein, which lies upon you? Such and such Friends mediate, thus much you are offered, (and he that offers most carries it), the Youth is ingenious, can write well, cast accounts well, is of good strength, and the like; Upon this the business is concluded, you look no further; let his inclinati∣on (as to the best things) be what it will, or his Education be what it will,

that's scarce thought of. Is this well? Surely no! Is not this a trespass com∣mited against House-dedication? do you not in a little time see cause to re∣pent of what you have done, when you have taken in one that proves a thorn, in your foot, a spear in your side, a pest and a plague to your Family? Is not God afterwards much dishonoured, and you your selves much wronged, by these persons? Do not bad Apprenti∣ces often prove the bane of your own Children? And doth not infection spread from some one Apprentice to all the rest? The mischievous conse∣quences of this, are not to be reckoned up: O that therefore, you would be very careful in this matter, to take in such, who either are religious, or at least religiously inclin'd, and religiously educated. 'Tis true, you may be de∣ceived, and Youth may miscarry (after good Education), (the more is the pity, and the greater is the grief of godly Parents): but 'tis good to go as far as you may, to pitch upon the most probable means for your security; and then if things fall out contrary to your Hopes, yet this will be your comfort,

you did your duty; you minded the main, though events do not answer your desires. Are you to take an ordi∣nary Servant? Let him be one that fears God; such as serve God, are the best to serve you; Religion makes the best in every relation: None so dili∣gent, so faithful in this relation, as those that have an inward principle of Grace; certainly, that will make them to be what I say. I know some make a Profession, and yet are none of the best Servants. I have much ado to forbear from a sharp Digression, as to these; but I must. Well, 'tis but some, and these do but profess, they do not walk an∣swerably to their profession. Think not the worse of Religion, because of the miscarriages of some, who do pro∣fess it; for all this, get religious Ser∣vants into your Houses. O they'l be faithful to you; and they'l bring a blessing with them, to the place, where

they come; God blesses the Master for such Servants sake. I have learned by experience, that the Lord hath blessed me for thy sake, (said Laban to Jacob), Gen. 30.27. The Lord blessed the Ae∣gyptian's House for Joseph's sake, Gen. 39.5. They will not only work for you, but they will also pray for you: and if you put them upon business, they will pray for success in it: So Abraham's Servant did, Gen. 24.12. O what a Treasure, is a praying Servant! Every man is to be valued by this: The pray∣ing Physician is the best Physician; the praying Friend is the best Friend; the praying Parent is the best Parent; the praying Servant is the best Servant. O the difference, betwixt a praying Ser∣vant, and a cursing Servant. The one procures blessings upon the House, the other judgments; the one is the Instru∣ment of doing much good, the other of doing much hurt. Take heed of wicked Servants, they are infectious, they carry the Plague about with them. Will you let your Houses be as so many Pest-houses? God forbid! O, the hurt that one bad Servant doth in a Family! he may infect all the rest; as one scab'd

sheep infects the whole flock; and one rotten apple spoils the whole heap. Eccles. 9.18. One sinner destroyeth much good. And do you think, that they will ever be true to you, who are false to God? Be careful therefore also in this respect: Now you are buil∣ding your Houses, you strive to get the best materials; when you furnish your Houses, you are for the best furniture; and why not the best Wife, the best Servant also? When Pharaoh would pitch upon one for that great imployment, to be set over the land of Aegypt; says he, Can we find such a one as this is, a man in whom the spirit of God is? Gen. 41.38. So here, when you are to make choice of persons, for such and such relations, can you find any such, as they that have the Spirit of God in them? Let those dwell with you, and be admitted into your Hou∣ses, who know and fear God: for, others either do not take them in, or (if the nature of the Relation will bear it) presently cast them out: This is to dedicate your Houses to God; and (if you do not look to this) never speak of House-dedication, or of your desires to advance Religion there.

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.

CHAP. VIII. The Third Branch of the Exhortation urged, viz. Religious Education.

I Go on to the Third Branch of the Exhortation: As you desire to ad∣vance, and set up Religion in your Houses, let your Education of Children and others (who are under your charge) be religious: That House can∣not

be look'd upon as dedicated to God, where Religious Education is neglected.

Now the first step in this, is Baptismal Dedication: This concerns your Chil∣dren in their Infant-state; Doth God bless you with such? dedicate them to Him in Baptism; As soon as He hath given them to you, do you (Hannah-like, 1 Sam. 1.28.) give them back a∣gain to him; and let them be consecra∣ted to the Lord in this solemn way. As to Infant-Baptism, I would advise you neither to scruple it, nor to neglect it. Do not scruple it; to me, 'tis a truth, written as with the beams of the Sun, (yet I know, that that may be clear to me which is dark to another, and so vice versa); and God forbid, that I should be uncharitable to those who differ from me herein; let them be as harsh and severe, as they please to their Children, I would be tender to∣wards themselves, (many of them I verily believe dissenting upon consci∣entious grounds and motives). But let persons go, I come to the Thing. Should I enter upon the Controversie of Infant-Baptism, I should either wrong the

Cause by saying too little, or the Reader by saying too much. The Arguments are commonly known, several Books are written about it, (that one of Mr. * Baxters, I should think was e∣nough to give every man satisfaction), and therefore, if you be dissatisfi'd, I remit you to them: For my own part, so long as I have those Scriptures, Gen. 17.7. (compared with the 10. ver.) Act. 2.39. 1 Cor. 7.14. Act. 16.15, 33. (with many others); and these two Reasons, that the first Covenant-Grant is unrepealed; that the priviledges of Believers under the Gospel are rather heightened, and amplified, then any way curtail'd or diminished; I say, so long as I have Scriptures and these Reasons, I hope I shall never scruple Infant-Bap∣tism: But I suppose you to be satisfi'd as to this; then I say, Do not neglect it, or omit it. Godly Parents have always made Conscience of this, (I mean of bringing their Children under the seal of the Covenant): when Circumcision was this seal, then they would have their Children circumcis'd: You may read it in Abraham, Gen. 21.4. In Ze∣chary and Elizabeth, Luk. 1.59. In

Joseph and Mary, Luk. 2.21, 22. Since Baptism was the seal (for there hath been a change as to the external seal, though there be none as to the matter of the Covenant it self, to which this seal is annexed) as persons were brought in, to the owning of Christ and of the Christian Faith, all along they would have their children bap∣tiz'd; Look but into the New testa∣ment, and you will find plenty of In∣stances; Will you then neglect it? Is it not an act of singular Grace, that God hath not only provided Ordinan∣ces for your selves, who are adult, but also one for your Children, in their Infant-state, and will you make no∣thing of it? Is it not admirable mercy that the Lord hath taken your seed into the Covenant too, and so will have them to pass under the seal of it? Hath God entailed Covenant-blessings upon them this way, and will you cut off the entail? Is this the first visible Act of God's grace, whereby he receives poor creatures into his favour and friendship, and the first visible means, by which he applys Christ in the me∣rits of his death and blood for sancti∣fication

and the remission of sin? Doth it please God effectually to work in and by this Sacrament, so as to exhibit grace by it? (as he doth, in the pursu∣ance of his own Purpose from everlast∣ing), and will you withhold it from your Children? Have you been the instruments of conveying the stain and filth, and pollution of sin to your Children, and will you not bring them to this Heavenly Laver, in order to the washing and cleasing of them? Is Church-membership a little thing in your eye, that you will omit that Ordinance, in which your Children, are enrolled, and admitted, as members of the Church? will you keep them (so far as in you lies), in an estate little better than Heathenish, and make them only Can∣didates of Christianity? Once more, are not delays, neglects, here very dan∣gerous? Gen. 17.14. The uncircumcised manchild, &c. that soul shall be cut off from his people; he hath broken my Co∣venant. Here the punishment is de∣nounced against the child, else where against the Parent, (upon whom in∣deed the sin lies): Moses had almost lost his life upon his omitting to cir∣cumcise

his Child, (for the most lay it upon this) Exod. 4.24. And it came to pass by the way in the Inn, that the Lord met him, and sought to kill him. O upon this (and all the foregoing conside∣rations) do not make light of this Or∣dinance, or neglect the administration of it. What if your Child should die unbaptised? Far be it from me to conclude that therefore 'tis damned, (which was once Austin's opinion, whence he was called Durus Infantum Pater); yet this I must say, this is a very sinful omission, and you have been very unfaithful to your child, and this will lie heavy upon Conscience under such an affliction; (though I hope, the child it self shall not suffer as to its eternal state upon your omission). This (lying in my way) I durst not bawk it, though 'tis not convenient, to make any long stay upon it.

That which I have most in my eye, is Religions Education, when your Chil∣dren are grown up to the use of Rea∣son; and this I will first stir you up un∣to, and then direct you about it. Surely

there's great need of the first, that men should be quickned to the religious edu∣cating of those who are under their charge. How few look after this! Look into the most of Houses, where will you find Parents or Masters, soli∣citous about good education of Children and Servants? Let me come neerer to you in this City; Are you so careful in the Religious Education of Children and Apprentices, as you ought to be? O the sad neglect of this even amongst you! What is it that many (I fear, the most) of you do mind? to feed and cloth those that belong to you, to learn them something of civility, and good manners, ('tis well, if you go so far), to provide estates and portions for them, to breed them up to some calling, (and therein, eying more a subsistance for your Children, than the Glory of God); this is all that too many of you trouble your selves about; and what Tears are sufficient to bewail this! O, the rudeness of youth in this City; O, the cursing, swearing, taking God's name in vain, that is to be heard from Children in this City; How doth it some∣times affect me, as I go along to hear

young ones with Oaths and Curses in their mouths; how soon are they preg∣nant in sin, and ripe for Hell; they can no sooner speak almost, but they are venting wickedness; and when they arrive at some further growth, how do they flock to Ale-houses and Taverns! O the early drunkards that London is full of! O the lying, gaming, drinking, scoffing at what is good, &c. that our Youth is tainted with in this place! O Citizens, doth not this proclaim to the world, that good Education is too much neglected by you: Is not that the cause of all this? Would Children, Servants, be so bad abroad, if you did do your duty at home? Indeed I must charge that abundance of sin that is amongst the Youth, chiefly upon the want of Religious Education. And O that many, even of those who profess God and Godliness, were not herein too remiss and careless! They pray in their Families, and keep up duties in their Families, but as to constant and faithful endeavours, for the well educating of those under them, therein they come very short. Surely Professors are not now (as to strict, holy pious Educati∣on)

what formerly Professors were; one might with much more of comfort, have placed a child with old Professors than he can with present Professors. It being thus, I cannot but speak some∣thing, to excite you to a further care and faithfulness, in the well-educating of those, who are under your Authority, (be they Children or Apprentices).

The Commands of God are very express and positive. Prov. 22.6. Train up a Child in the way he should go, and when he is old, he will not depart from it. The Hebrew word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Root from which the Word in my Text, (rendred by Dedication) is derived; Children must be initiated or dedica∣ted, (for the Septuagint translate it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉), how? by good and religi∣ous education; by training them up in the way of Duty. So Eph. 6.4. And ye Fathers provoke not your Children, but bring them up in the nurture and admo∣nition of the Lord. Parents, you see what God requires of you; those that you have brought forth, you must bring up in the nurture, &c. You must not only take care that your Children be able to live, (as to the world); but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

that they may live well, fearing God, and doing his will. The Scripture is very full both of Precepts, and also of Presidents, for this religious Education, (if it was necessary here to enlarge) but I will pass them by here, because they will better fall under the Particular Directions that I shall give presently. Let me only use some powerful motives and inducements, the better to excite you to the Duty.

First, [Motive. 1] Your Children (and others under you) they are a trust, which you must give an account for to the great God; you stand intrusted with the Souls of these, the care of their Souls lies upon you; and therefore you must be accountable for them; (for where∣ever there is a trust, there will be an account taken): Where you trust your Servants, you will expect an account: Hath God trusted you with precious souls, (so many Children, so many Ser∣vants, so many Trusts), and will he not have an account, whether you are faithful to your Trust? 'Tis a mistake to think that the Cura animarum doth only lie upon Ministers, (though in∣deed eminently it doth, Ezek. 3.18, 19.)

it lies also upon you, who are Parents and Masters; if you let the Souls of Children and Servants to perish, (for want of good Education) their blood shall be required at your Hands. Let me allude to that of the Prophet to Ahab; 1 King. 20.39. Behold a man turned aside, and brought a man unto me, and said, Keep this man; if by any means he be missing, then shall thy life be for his life: So here, God says this to you; Here's a child, keep this Child for me, if he miscarry and be lost (through thy neglect), thy life shall go for his. If men did but consider this, certainly they would be more careful and conscienti∣ous in their Education. You must an∣swer for the Souls, for the sins of those under your charge: Do not think that I speak my own private thoughts (only to affright you) I say nothing but what others have said before me: Origen tells us, That all the faults of Children shall be required of their Parents, who have not instructed them. And we read in the Con∣stitutions

(that go under the name of the Apostles) If Children through the carelesness of Parents, shall fall into sin∣ful courses, those Parents, should be guilty of the souls of those Children; and that not only the children shall be punished themselves, but the Parents also for their sake. That look as children sometimes in this life are punished for the Parents sake; so Parents in the life to come, shall be punished for the chil∣drens sake: O what an awakening con∣sideration is this! 'Tis the affliction of many, that they have no Children, they have none of these arrows in their quiver; 'twill be the affliction of others at the great day, that ever they had children; O when they shall come to witness against them, and say; Lord, here's my Father, that let me lie, steal, swear, play away the Sabbath, and he never regarded me; my sin was the fruit of his bad Education; will not this fall heavy upon the negligent Parent? will not such a child be an arrow indeed to pierce him to his very heart? Pray therefore think of this in time, that you may prevent these tremendous consequences. You take delight in

your children, but do you consider? O I must answer for the soul of every child: You imploy your Servants a∣bout your business, but do you consi∣der? I must answer for the souls of these Servants: If you did, you would not carry it as you do.

Second. [Motive. 2] Religious Education carries much of Good along with it; you can∣not imagin how much good you do, when you do this: First, you do good to your selves; for by this, you discharge your duty, and acquit your selves from the guilt of souls; and however things go, liberâ tis animam, you have freed your selves in the sight of God. What if after all your care, pains, prayers, faithfulness, your children should yet miscarry? O this would be matter of comfort to you, 'tis not upon your default or neglect: 'Tis as great an af∣fliction as can befall a godly man to see children (such as have been religiously trained up by him) to take sinful cour∣ses; but if he can make comfortable re∣flections upon his practise, that he hath not been accessary to this; that it proceeds from the child's wickedness, not from his omitting of good education,

this will much tend to his support, and to the alleviation of his grief and bur∣den. Many a good Parent had sunk un∣der this cross, if he had not had this to bear him up.

You also by this may do much good to your children. 'Tis the most effectual and the most probable way to further their spiritual and eternal good. Good Education is a great thing; Plutarch says, 'Tis the E " 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 'tis the first, the middle, the last, in order to the setting of youth right; you cannot expect, either moral, or spiritual goodness without this. O the power and virtue of Religious Edu∣cation, (when 'tis sanctify'd)! The earth often proves according to the seed that is first cast into it; The vessel retains the tincture of that with which 'tis first seasoned. Lycurgus set it forth by an allusion of two doggs; the one of which was bred up to the Trencher, the other to Hunting, which made a very great difference in them, (as he exem∣plify'd it before the Lacedemonians, to show the power of Education); Per∣sons are very much, (when they are grown up) according to the breeding,

that they had in their tender Age: A child well educated makes a goodman; and so è contrà. What is imprinted upon one in his education, usually 'tis very permanent: As in the place fore∣cited, Train up a child in the way he should go, and when he is old, he will not depart from it. What blessings might Parents prove to their children, what excellent things might be effected by them, if they did but take the advan∣tage of their tender years, and then set themselves to bring them into God. I do verily believe (saith a Reverend Author) that if Parents did their duty as they ought, the word publickly preached, would not be the ordinary means of Regeneration in the Church, but only without the Church a∣mong Infidels, &c. God would pour out his Grace so upon the children of his peo∣ple, and hear prayers for them, and bless such endeavours for their holy Education, that we should see the Promises made good to our seed; and the unthankeful Ana∣baptists that will not confess that the children of Saints are any nearer God, or more beholden to him than Pagans▪ so much as for the favour to be visible

Church-members, should by sweet experi∣ence be convinced of their error, and be taught better how to understand, that our children are holy.

Nay thirdly, by this, you would do much good to publick Societies; (whether they be Religious or Civil): Both Church and State are great gainers by good Edu∣cation; what excellent members would the Church have, if you did but do what lies upon you in private? As the Orchard is according to what the nurse∣ry is, (according to the usual similitude) So Churches are according to what Fa∣milies are. Good Families make good Churches; and good Education makes good Families; How smoothly, readily would Church-work go on, if Masters of Families did but do their duty; as the building goes on apace when the mate∣rials are prepared before hand. Cities and Kingdoms too, gain by this: and it must needs be so, for what are they, but the whole made up of these parts; The whole is such as the parts are, of which it consists; and so Kingdoms and Cities are what particular Houses are; therefore Aristotle defines the former thus. They are Societies made up of many

Families and Houses put together. Fami∣lies are but like the book in loose sheets, and Kingdoms like the book bound up; the one but like Letters that are single, and apart, the other like Letters joyned together. Now if the sheets be not good, or the Letters not good, the book or writing cannot be good neither. The Lacedemonians made a Law, that when Children did amiss, their Parents should be punished; because they judg'd their neglect of Education was the cause of this, which tended so much to the de∣triment and prejudice of the Common∣wealth. O if you neglect your duty, you fill the Nation with corrupt and ulcerous and useless members: whereas upon the doing of it, you make your Houses good Seminaries, both for Church and State. Would you have a good Kingdom? make those good, who are under your charge: Would you have a good City? look to the e∣ducating of those who are related to you. The way to have the City clean is for every man to sweep before his own door; and so 'tis in the matter I am upon. Let us have the best Magi∣strates, let them make the best Laws, and

back them with the best execution; yet Societies will be naught, so long as Parents and Masters do not do their duty in Religious Education.

Nay fourthly, By this you do good to Posterity; for hereby you keep up Re∣ligion in the World, and propagate it from age to age: The Papists speak much of their Oral Tradition, by which (they say) Truth hath been conveyed down∣wards, all along from the Apostles days, the present generation handing it down to the next, and so on from generation to generation. Surely 'tis the duty of Parents to perpetuate and convey Religi∣on from age to age; and how shall this be done, but by Religious Education. 'Tis said of Abel, Being dead he yet spea∣keth, Heb. 11.4. O, if you would but rightly train up your Children, being dead you would yet speaks you seasoned them, and they season theirs, and so Religion is transmitted and kept up in the World by your means, (although you your selves be dead and gone). Is not this glorious service? upon your not minding of Education, you are the instruments of keeping up Sin, Atheism, Ignorance, &c. in the world; but by

your sincerity and faithfulness in this, you are Instruments to continue and promote the fear of God, Piety, Holi∣ness, Faith from age to age.

Thirdly, Consider, [Motive. 3] the mischievous and sad effects that follow upon the neg∣lect of Education: They are so so many they cannot well be numbered up, and so evil, they cannot sufficiently be be∣wailed. Good Lord! how are Chil∣dren and Servants spoiled and lost for want of this; as ground proves mossy and full of weeds, for want of culture, and of being manur'd in time. The Tree that is not kept straight at the first grows crooked till it be incurable: young ones, when let alone, how soon doth sin get strength in them, how na∣turally do they fall into the way of wickedness; and then in time they are so hardened, that there's no reclaiming of them. Would it not grieve you, to see your Children to prove Drunkards, Swearers, Ʋnclean persons, every way naught? What can you expect better, if you do not at the first, principle them aright for God and duty? O this is the bane of youth, that root upon which much evil grows, the omitting of se∣rious,

early, pious Education. Daily experience is too sad a proof of what I say.

Fourthly, [Motive. 4] your Care and Fi∣delity in Pious Education, will be high∣ly pleasing to God; you cannot do a thing which he will take more kindly, and more graciously accept of. A clear proof of this you have in Abraham, Gen. 18.17. &c. And the Lord said, Shall I hide from Abraham that thing which I do. Seeing that Abraham shall surely become a great and mighty Nation, and all the Nations of the Earth shall be blessed in him: Why will God do all this for Abraham, and give out such eminent acts of Grace to him? you have the reason of it, (v. 19.) For I know him (saith God) that he will com∣mand his children and his houshold after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him. All the great favours designed and promised by God to Abraham, were laid upon his zeal and religious care, as to those who were under him; God would not hide

Secrets from him because he would not hide the ways of God from them; God will make him great in the world, be∣cause he would make God great in his Family. O, how doth it please God, when he sees Masters and Parents, treading in the steps of Abraham, and what blessings doth he heap upon such! Holy Education will be a singular dis∣covery of your love to God, and if you discover your love to him, he will discover and act his love to you.

That I may shorten as much as may be, let me put things together. Will you neglect the main? what are the things of the world in comparison of Grace? You are industrious about worldly things for yours; to get wealth for them, to leave them Estates, Portions, ample Possessions; you spare no costs, no pains for their Preferment, the heightening of their parts, the en∣riching of them with Natural knowledg, and the like; and will you do nothing for them, as to that which is infinitely better than all this? Is not the fear of God, saving grace better than all this? should not your love run out after the best things for them you love? Will

not Christ be better to your Children than the world? Will the trial at the great day be this, whether you have made them rich and knowing, and great; or whether you have made them reli∣gious, gracious, holy? Did not the Hea∣then cry-out of the folly of Parents in this? O (saith Crates), that I could so speak as to be heard by all men: this I would then say to them; What do you mean in laying out all your endeavours and industry to get wealth, and in the mean time neglecting the education of those to whom all is to be left? This is, (saith Charron) as if a man should take care of his shoo, but not of his Foot: or (as ana eminent Writer of our own hath it), this is as great folly, as to be curious for an handsome shoo, and then to put it upon a gouty foot.

O Parents are not your Children dear to you? Are not your souls knit to them by the strongest bonds and li∣gaments of Love? and will you look on, and let them perish for ever? Can you be content to see your own Image

upon them without God's Image? Shall they lye as the Devils fallow? Shall no∣thing but weeds and briars grow upon them, for want of your mature cultiva∣ting of them? Will you be cruel to the souls of these, who are so near to you? (the not giving of good Education to them is unnaturalness; nay the highest cruelty): Will you be worse than Di∣ves in Hell? he would feign have had the damnation of his Relations pre∣vented, Luk. 16.27. &c. and will you do nothing to prevent this as to your Children? shall there be more of bo∣wels in Pharoahs daughter towards the child of another, (when she saw the poor babe floating upon the waters) than in you towards your own Chil∣dren? Shall the Heathens who had no∣thing but moral light, (and yet were very careful and solicitous about the Education of their Children) rise up in judgment against you, (who have an higher light), and condemn you? O quanta damnatio, à damnatis damnari, (as one says)! How great a condemnati∣on is that, to be condemned by the Con∣demned. Will you like it, when the wickedness of your Children will

break your very hearts, and you will not know how to help your selves? (nay your own Consciences will tell you that all this is the fruit of your Neg∣lect)? Will it not be sad, when your Children shall curse the day that ever they knew you? and say, (as 'tis in Cyprian.) Parentes sensimus Parricidas; our Parents have been little better to us than Murderers; and they that were the Instruments of our being, have also been the occasions and means of our everlasting undoing: Are not the times you live in, very evil? Will you make them worse and worse? Ah Lord, what will become of Religion in England, in a little time, if Professors now do not mind the Education of Children! 'Twas pro∣mis'd, Isa. 58.12. They that shall be of thee, shall build the old wast places. O the sad wasts and ruins of Religion that are now amongst us! and therefore, O that your Children might be so brought up, that they who are of you might build the wasts thereof. I beseech you, if you have any love to God, to your own souls, to your children, to this poor Nation, to Posterity, make more Conscience of this duty, than hither∣to

you have done: Believe it, Good Education is better than a great Portion; Do but cast into your Children the seeds of Virtue and Piety, for other things you may trust God. I do too well know, that after the very best E∣ducation, some may and do prove very bad; (as some ground, let it be never so well dress'd, till'd, manur'd, yet after all this, nothing but weeds and briars, and thorns do grow upon it): I wish we had not too many Instances of this; (some of which sometimes come very neer unto our selves); Be it so, (though 'tis a thing much to be la∣mented), yet 'tis good to do our duty, to go as far as we can, and then to leave events and success to him, who doth what he pleaseth. I had almost for∣got a passage of Mr. Herbert, let me bring it in here, and close with it.

This loss springs chiefly from our Educa∣tion. Some till their ground, but let weeds choke their Sun. Some mark a Partridg, never their childs fashion.

Some ship them over, and the thing is done. Study this Art, make it thy great design, And if God's Image move thee not, let thine.

So much for the stirring of you up to this Religious Education; I proceed to give you some Directions about it: I enter upon an Argument of great weight and importance. What are Pa∣rents to do, in order to the religious edu∣cating of their children? or, wherein are they to come up to this? 'Tis a very serious Question, and that which de∣serves our most serious thoughts: As Socrates in Plato, speaks to Demodocus, There is nothing that a man can advise upon, more divine and weighty, than how to educate well his Children and Servants. In answer to the Question, I will not run out upon all the Duties of Parents and Masters, towards Chil∣dren and Servants, but confine my self to those only, which have a more direct and immediate reference to Religion. And wheras the constant performance of Family Duties, (as Prayer and Rea∣ding the Scriptures) is a great part of

Religious Education, they having been already spoken to, it will not be requi∣site, that I should here further insist upon them. That which I have to say, by way of Direction, I will give you, under the following Heads.

First, Be frequent in spiritual In∣struction; for this is a very considerable branch of Religious Education; this is like the setting or planting of the Root, upon which all must grow; or like the laying of the foundation, upon which all is to be built. Unquestion∣ably this is the duty of Superiors to∣wards Inferiors: What the Preacher is in the Pulpit, that the Master of the Family is in the House, (saith Origen): This is a part of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nurture and Admonition, in which Fathers are to bring up their Children, Eph. 6.4. Abraham was much in this duty, Gen. 18.19. And 'tis said of him, Gen. 14.14. When he heard his Brother was taken captive, he armed his trained Servants, born in his own House, &c. We read it, (his trained servants), in the Hebrew 'tis, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉), initiatos suos his initiated, or dedicated ones; or, (as 'tis noted in the margent;

and as Pagnine opens the word) his in∣structed ones: All in Abrahams Family were instructed by him; O, those are blessed Families, where all in them are instructed in the things of God. This was Davids practise; so his Son tells us; Prov. 4.4. He taught me also▪ and said unto me, Let thine heart retain my words▪ keep my Commandments and live. And Bathsheba's too, Pro. 31.1. The Prophesie that his mother taught him. And (saith David), Psal. 34.11. Come ye children, hearken unto me, I will teach you the fear of the Lord. You read of Je∣hoash, He did that which was right in the sight of the Lord all his days, wherein Je∣hoiada (who was instead of a Father to him) the Priest instructed him. Now you that are Parents, do you thus do? when shall I come to that duty which is not notoriously neglected? Sure this must not be it; for 'tis too manifest, that this is generally neglected. You converse much with your Children, spend much time with them, do you improve your converse, or your time, in speaking to them of the things of God? You teach them your Callings, learn them this and that; do you teach

them to know God and Jesus Christ? O that this Heavenly instruction might be more minded by you! when you are with your Children, be instilling and dropping spiritual things into them, (as their capacities will bear); be in∣structing of them, as to what they are to know and practise: Poor Creatures, they come blind and ignorant into the world, let pity move you, to inform them, and to give them an insight into the mysteries of Religion. Are not these the things, that are most necessary to be known? Is not knowledg the way of God to Salvation? (Joh. 17.3.) Is not ignorance a soul-destroying thing? O let these things prevail with you, to do what the people of God all a∣long before you, have done: Let your Children be well taught, as well as well fed; let not a servant go un-instructed, for he is a part of your charge; Nay, let not the meanest servant be without this: As 'tis said of Lewis the Ninth, King of France; he was found in∣structing his poor Skullion; and being ask'd why he did so, he answered, I know the meanest in my Family hath a Soul as precious as mine is.

If you ask me, Wherein you are to instruct yours? Ans. There are two things, that the Scripture in special di∣rects you to; The Word of God, and the Works of God: Deut. 6.6, 7. These words which I command thee this day, shall be in thine Heart; (Is that all? no:) And thou shalt [diligently teach them un∣to thy children], and shalt talk of them, when thou sittest in thine House, &c. To the same effect, Deut. 11.18, 19. Timo∣thy from a child knew the holy Scriptures, 2 Tim. 3.15. How came this about? He had a good mother, and a good grand-mother, and they instructed him in the Scriptures. So for the works of God. Psal. 78.4. &c. We will not hide them from their children, shewing to the generation to come, the Praises of the Lord, and his strength, and [his wonderful works] that he hath done; For he established a testimony in Jacob, and appointed a Law in Israel, which he com∣manded our Fathers, that they should make them known to their children: That the generation to come might know them, even the children which should be born, who should arise and declare them to their children: That they might set

their hope in God, and might not forget the works of God, but keep his Com∣mandments. Deut. 4.9. Only take heed to thy self, lest thou forget the things which thine eyes have seen, &c. but teach them thy Sons, and thy Son's Sons, Josh. 4.21, 22. When your children shall ask their Fathers in time to come, saying, What mean these Stones? Then ye shall let your children know, saying, Israel came over this Jordan on dry land, &c. Exod. 12.26. 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 Passeover, who passed over the Houses of the children of Israel in Egypt, &c. Me∣nochius relates, That the Jews the night before the Passeover, They were wont to discourse with their children thus; Why is it called the Passeover? the Father answered, Because the Angel passed over us, when it slew the Egyptians, and de∣stroy'd us not: Why do we eat unleaven∣ed bread? the Father answered, Because we were forced to hasten out of Egypt: Why do we eat sowre grapes? To mind us of our afflictions in Egypt. So again, Psal. 44.1. We have heard with our ears

O God, Our Fathers have told us, what work thou didst in their days, in the times of old. You see how in special the Scripture instances in these two things, (wherein Children are to be instruct∣ed) God's word and works; and is not all comprehended under these two? Is not here a large field for Instruction and Information? Let me intreat you to be speaking much of these unto your Children. Do what in you lies to ac∣quaint them with the Holy Scriptures, and those great Truths which are there∣in revealed; (especially those which do more nearly concern Salvation); Tell them, what there you find, concerning God, Christ, mans fall and recovery, the Covenant of Grace, the conditions thereof, Faith and Repentance, &c. Be often opening these things to them: The Eagle carries her young ones to the Sun; O bring your young ones to the Light of the Word, and help them to look upon it, and into it. The Children of the Jews were very well vers'd in the Scriptures, even when they were young, because their Parents did frequently herein instruct them; (so * Josephus tells us). What a shame

is it, that 'tis so long before the Chil∣dren of Christians come to any consi∣derable knowledg of them! O do not only read the Scriptures to them, but often be discoursing of Matters therein disclosed; and put them themselves upon the reading of them also; and call them often to an account of what they read, (as Hierome advised Laeta in order to the religious Education of her Daughter). Reddat tibi pensum quo∣tidiè die Scripturarum floribus excerp∣tum. Hieron. ad Laetam.

Here, as an excellent way for the in∣structing of Children and Servants, let me advise you to set up Catechising in your Families: O set some time a∣part for Catechising; 'tis one of the best means that I know, for the advan∣cing of Scripture-knowledg. In Cate∣chisms you have a Summary of Divi∣nity, (both Doctrinal and Practical), in a plain and familiar way set before you; there Matters of Faith and Practise are succinctly handled, and brought down to the weakest capaci∣ty: There's no such compendious way for the attaining of Heavenly knowledg

as this is. Whence is it, that persons are so ignorant when they are men? but from this, they were not well Ca∣techiz'd when they were children! And whence is it, that so many leave the way of Truth, and desert that true Re∣ligion wherein they were bred, and turn Papists, and what not? but be∣cause the foundation was not well laid at the first, in Catechetical exercises. The * Greek word, which signifies to Catechise, signifies also to teach and in∣struct; as in 1 Cor. 14.19. Luk. 1.4. Act. 18.25. Gal. 6.6. Catechising is the best way of instructing. If I could but prevail with you once a week to call your Families together, and to spend some time in this exercise, O how would Gospel knowledg encrease amongst us!

Secondly, To Spiritual instruction, add holy admonition, exhortation, good advice and counsel. You must not only let them know (by instruction) what their duty is, but you must press, urge, enforce this duty upon them, by admonition, good counsel. O my child, thus and thus the word speaks, O do thou do accordingly: O my child, do not lie, do not swear, do not profane the Lord's day, do not associate with wicked persons; but fear God, walk in the good ways of God, keep the commandments of God. I say, thus admonish, advise, counsel, those that are under your charge: What abundance of good might you do by this! what a prevailing influence, hath good coun∣sel, when 'tis duly appli'd! How many are there now rejoicing in Heaven, and blessing God for good Parents and Masters upon earth, who gave them pious admonitions from time to time: Whereas, there are others bur∣ning in everlasting flames, who are cursing the day that ever they had to do with those who altogether neglect∣ed this duty. This also is included in that admonition, (which the

Apostle speaks of in the forenamed place), Ephes. 6.4. (if you take the word in the active sense, for it may be taken passively).

In the further prosecution of this Direction, I might much enlarge upon such Heads as these.

1. Be sure your admonition be holy and good: Take heed of giving bad advice, of counselling Children to do what is evil; this is dreadful: Yet I wish that some Parents were not guilty of it, they put their Children upon wicked acts and courses; Athaliah (the mother of Ahaziah) is branded for this, 2 Chron. 22.3. His mother was his Coun∣seller to do wickedly. Have we not some such amongst us? Surely, this is the very heighth of wickedness; and God will sooner or later find out such Pa∣rents, and severely punish them. Epi∣phanius hath a pretty observation upon Terah, (the Father of Abraham).

For 3332. years, there was not (saith he) one example of a Son, that died before his Father, but the course of Nature was kept, that he who was first born did first die, (you are to understand it of Natural death, and

therefore Abel cannot be opposed to this observation) till that Terah taught the people and his Relations a new Religion, to make Images, and wor∣ship them; and concerning him it was first remarked, that Haran died before his Father Terah in the land of his Nativity: and so God punished him for his sinful counsel, by the un∣timely death of his Son.

Let Parents look for some unusual, remarkable judg∣ment, either upon themselves, or upon theirs, who counsel to sin.

2ly. Your Admonition being good, (for the matter of it) see that you back it with Scripture, and with the most con∣vincing Arguments you can think of; for you will find all little enough; and good advice without these is but like a bullet without powder.

3ly. Act Prudence as to the best timing of good counsel; If it be given unsea∣sonably, it will be taken unsuccess∣fully.

4ly. For the manner of it, let it be

• 1. hearty,
• 2. serious,
• 3. affectionate; (for Love is like the oyling of the key, which makes it to open the lock more easily; or like the greasing of the nail, which

• makes it to enter with more facility);
• 4. frequent.

Good counsel must be of∣ten inculcated; if it prevails not at the first or a second time, it must be set on, again and again. The Iron by often filing grows smooth and bright at last: The nail that doth not enter by one or two blows, by the reiteration of them is driven to the very head; And thus it is in the case I am upon: Deut. 6.7. Thou shalt teach them diligently unto thy Chil∣dren, &c. In the Hebrew, 'tis, Thou shalt whet them diligently, &c. Counsel is blunt and ineffective, if by frequent re∣petition, it be not whetted and sharpened. These are Things that admit of much enlargement, if I could dwell upon them; but Travellers are loth to make any long stay, when they are almost at the end of their journey; and so I hope I am.

Thirdly, Back Instruction and Ad∣monition with the putting forth and due improvement of your Paternal Authority. This religious Education calls for, as well as for the former; you have not done all that lies upon you, when you

have instructed and exhorted; God hath put Authority into your hands, and that must be imployed and impro∣ved, to back and second Instruction and Exhortation. 'Tis not more common∣ly than truly said, (by those who write of Oeconomical Duties), that a Master of a Family (in his House) is, King, Priest, and Prophet; he hath power and authority there, so he is King; he is to pray with and for his Family, so he is Priest; he is to teach and instruct his Family, so he is Prophet. Now if you would religiously educate those under you, you must exert your Authority for religious ends and purposes. If you would know how, or wherein, I will briefly open that to you: 1. You must lay your charge upon them that are sub∣ject to you, that they do what is good. David did not only advise, but he charged his Son Solomon, saying, &c. 1 King. 2.1. Prov. 4.4. Keep my Com∣mandments and live: 'Twas not bare counsel that he gave, but he laid his commandments upon his Son. Gen. 18.19. I know him, that he will command his Children, &c. Observe it, Abraham would not only perswade and exhort,

but he would command his Childrens and his Houshold after him, &c▪ 2ly. You must authoritatively restrain them from sin; (But of this restraining from sin, I will speak more, under the fourth Head, in the next Chapter): 3ly. You must act your Authority, to see that they duly sanctifie the Sabbath; This is expressly laid upon you in the fourth Commandment; Exod. 20.10. You are to answer for Childrens and Servants spending the Lord's day; If they be idle, frequent vain Houses, spend their time (or rather Gods time) in playing, gamings, walking in the fields, recreations, (all of which are forbidden on that day), you partake of their guilt, and must be accountable for it. O that Masters in this City would better improve their Authority over their Servants, in order to the better sanctification of the Sabbath! upon this neglect, the Sabbath is greatly profaned; and that is no small sin. 4ly. Your power must be imployed to bring them to the means of Grace, to the Ordinances. You attend upon them your selves, O look to this, that yours also attend upon them: Possibly some

of them may be backward enough to this; carnal hearts do not delight in spiritual duties; Youth is more for Pleasure than for religious attendance upon holy Ordinances; they like play∣ing better than praying; their foolish sports better than the serious exercises of Religion. Time was, when it was just so with some of the best of your selves; but 'twas God's infinite mercy to you, you had Parents who looked after you, who would have you to be present at holy Ordinances; Do you not bless God for such Parents when ever you think of them? And will not you do to yours according to what was done (with so much advantage) to your selvs? Odonot go alone to the means, but take your Families, your Relations, along with you. 'Tis said of Elkanah, that he and all his House went to offer to the Lord the yearly Sacrifice, 1 Sam. 1.12. Jess and all his Sons must be at the Sacrifice, 1 Sam. 16.5. I meddle not with the Coercive power of the Magistrate; but surely as to that which I am upon, the Parent, the Governor of a Family, hath a Coercive power; and he is bound to put it forth. You cannot force your Children to be well, but you may command them to

take Physick: And so here, you cannot force them to believe, to repent, but you may bring them to wait upon the means, in order to believing, and in order to repenting. Is God present in them? doth God work Illumination, Conversion by them? and will you not cause yours to give their atten∣dance? would you have them healed, and will you not bring them to the Pool∣side, where this healing is to be had? If you go to Ordinances your selves, but leave your Children and Servants behind you, may it not be said to you, what Eliab once said to David, With whom hast thou left those few sheep in the Wilderness? 1 Sam. 17.28. Then 5ly. your Authority must be exercis'd as to Family-duties. See that those under you do attend upon Prayer, reading the Word, Repetition of Sermons, and the like: Have you Power in your Houses, and shall any absent them∣selves from these things? Shall they eat with you who will not pray with you? shall they dwell in your Houses who will not conform to the Religious Orders there observed? 6ly. Often call Chil∣dren and Servants to an account; (espe∣cially

when there is cause of jealousie and suspicion, that all is not well), how time is spent, what they have been do∣ing, what company they keep, what they have heard (after a Sermon), what they remember, how they under∣stand, &c. If such account was but oft∣ner taken, we should have better Chil∣dren, and better Servants, than now we have. You find the benefit of it as to your own concerns, surely it would be as beneficial in higher Concerns. 7ly. When they do amiss, let them be reproved and corrected. O when such are let alone in that which is evil, without re∣proof and correction, how sad are the consequences! Connivance and Indul∣gence is the bane of Youth. What a cross had Adonijah like to have proved to David? and 'tis said of him, His Father had not displeased him at any time, in saying, Why hast thou done so? 1 King. 1.6. Be faithful in reproving what is amiss in those who are under your charge: This is very well con∣sistent with love; nay, this is the best and the truest love; nay indeed, you do not love, where you do not reprove. (See Levit. 19.17.) O the benefit of

well manag'd reproofs both to young and old! Prov. 15.31. The ear that heareth the reproof of life, abideth a∣mong the wise, Prov. 6.23. Reproofs of instruction are the way of Life. And besides this, what you do not reprove, (according to the nature of the Crime), you are accessary to, and bring the guilt of it upon your selves: So Eph. 5.11. And then for Correction; If fairer means will do the work, for∣bear this; but if not, this must be used, as the last remedy: The word of Ex∣hortation, and the rod of Correction must not be parted; where God loves, he chastens, (Rev. 3.19.) and he that truly loves his child, will not let him be lost, for want of Chastisement: Prov. 13.24. He that spareth his rod, ha∣teth his Son; but he that loveth him, chastneth him betimes. Prov. 29.15. The rod and reproof give Wisdom, but a child left to himself, bringeth his mother to shame: (vers. 17), Correct thy Son, and he shall give thee rest, yea, he shall give delight unto thy Soul. Prov. 19.18. Chasten thy Son, while there is Hope, and let not thy soul spare for his crying. Prov. 22.15. Foolishness is bound in the heart

of a child, but the rod of correction shall drive it far from him. Prov. 23.13, 14. With-hold not correction from the child; for if thou beatest him with the rod, he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from Hell. What Arguments are there in these scriptures, to put Parents and Masters upon due correction! This is an ordinance of God, which as he hath appointed, so he is pleased also to bless; You cannot take a speedier course to ruin your Children, than not to cor∣rect them: If I do not punish my child, said Epictetus), he will be stark naught. Impunity is peccandi illecebra: persons are hardened in sin, and encouraged to sin by this: O that Indulgent Parents and Masters (all are not so, some are severe enough) would think of these things! Their fond over-loving makes them indeed not to love at all, (as Plu∣tarch hath express'd it): Well, you have Authority in your hands, and so these two things, (correption and cor∣rection) lie upon you; Pray do your duty in them: And as Religion puts you upon them, so let Prudence regu∣late you in the managing of them;

(for I do not know any thing, wherein Prudence is more requisite than that which is before me at present): Re∣prove and correct, but

• 1. Suit this to the different ages of the persons, you have to do with. The Physician doth not give such strong Physick to a child, as to one that is grown up.
• 2. To the different Tempers of them; some are mild, in∣genuous, of a sweet and yielding dispo∣sition; others are more rough, surly, dogged; gentle reproof and correction is best for the first; for the others, rougher physick must be appli'd.
• 3. To the nature of the offence, and the several Circumstances that go along with it; the corrosive must be according to the quality of the sore.
• 4. Keep within bounds; as there may be Indulgence in doing nothing, so there may be cruelty, in doing too much.
• 5. Never do this without a cause; for then you bring both your selves, and the duty also in∣to contempt; and make it insignificant at other times.
• 6. Do nothing in Passi∣on; Passionate reproofs and correcti∣ons never do good; Physicians do not give their Potions scalding hot, only a little warm. The Heathen told his

• servant, He would have beaten him, but that he was in anger: 'Tis bad to cor∣rect one fault with the commission of another: O 'tis your mild, gentle, re∣proving and correcting, that soaks (like a mild rain), and doth the most good.
• 7. After this is done, return to your for∣mer kindness and serenity; Do not keep up acerbity of spirit, for that's of bad consequence, either to provoke or to discourage.

After bitter Pills let there be something to sweeten the mouth: 'Tis Plutarch's similitude, After the Nurse hath made the Child cry, she falls a kiss∣ing of it. These are some prudential hints, (and yet there is much of Reli∣gion in them too), which I leave with you. So much for the exercise of your Authority, as it refers to Religious Education.

Fourthly, Keep a watchfuleye, and astrict hand over those who are commit∣ted to you: Here is great need of all possible care and vigilancy; and you will find, that all is little enough: How soon is the garden over-grown with weeds if the keeper thereof doth not tend it, and look to it every day; how soon is Childhood and Youth tainted with

sin, if it be not narrowly observed: The Masters eye (in other things) doth very much; and surely, it hath its influence in that, which I am treating of: your Instruction, Admonition, interposure of Authority, will be ineffectual, (as to the attaining of your great end), with∣out this constant vigilance and inspecti∣on: How many Children and Servants are irrecoverably lost for want of this, daily experience shows; and therefore let me apply that of Solomon to you, Prov. 27.23. Be thou diligent to know the state of thy flocks, and look well to thy herds. Now here I would commend two or three things to you.

First, Be watchful in observing what the Natural Temper is, of those under you: A wise man will be sure to satisfie him∣self in this, and to make the best obser∣vations he can, in order to the finding out of this; for when this is known he will the better be able to apply himself in advice, reproof, correction, (or any other way); By the knowing of this he will the better also be able to judg of the Inclinations, Propensions of those with whom he hath to do. How weak∣ly and unsuccessfully do some manage

their Education upon their not under∣standing of this; (which certainly might with much ease be found out upon a little observation). Satan will be sure to assault them with his Temp∣tations, according to their Natural Temper, (for he always takes the ad∣vantage of that), and therefore if you do not know this, how will you be able to obviate and countermine him in his Temptations?

Secondly, Be watchful in observing the first sproutings out, or buddings forth of what is either good or evil. Are there some blossoms of what is good? O en∣courage and cherish them, all that you can: Doth the child sometimes go a∣side, and begin to pray? Doth he take the Bible, or some good Books into his hands, and seem to desire to read them? Or doth the Servant of riper years, make some offers towards what is Reli∣gious? Pray, set in with this, and give all encouragement to them. Far be it from any of you to check or discoun∣tenance or hinder yours in what is good; this is to be an Elymas, a child of the Devil, to act his part: If ever a man acts like a Devil, 'tis when he sets

himself against that which is good: To en∣courage, excite, animate, any to wicked∣ness; to discourage, hinder, check any, as to acts of Piety and Godliness, this is to be a very Devil. When Moses would have had Pharaoh to let Israel go, he (instead of doing this), gives this an∣swer: Wherefore do ye let the people from their works? get you unto your burdens. And the tale, &c. for they be idle, there∣fore they cry, saying, Let us go and sacri∣fice to our God: Let there be more work laid upon the men, that they may labour therein, Exod. 5.5.8, 9. O that we had not too many Masters and Parents of this spirit! Do they see Servants and Children to begin to look Heaven∣ward, and (especially) do these desire a little time, some relaxation, in order to secret duties? how do they snubbe and curb them, and frown upon them; and tell them, they are idle, or Hypocri∣tical, and they will turn melancholy; and twenty such replies are made by them, to take them off from what is good. The Lord rebuke this spirit, for 'tis a cursed spirit! I would not have these mens guilt upon me, for all the world: What? to endeavour to blast

the blossomings of Godliness? to put back the throws of the New Birth? to give a check to the breathings of the Ho∣ly Spirit? O 'tis a sin out of measure sin∣ful. I warn you all of it, and I beseech you, do you carry it quite otherwise: What ever is of God, or tends to God, let it be helped on by you; let the buddings of Grace be furthered and ripened by the beams of your influence: Do not discourage or despise the day of small things in any of yours; God doth not do so, and will you do so? Do you observe, some putings forth of what is good? cherish them. Do you observe some good? though it be but some good; own it, and take notice of it. In Jero∣boam's child, there was found some good, 1 King. 14.13. and God observed it, so as to reward it. O, though Children and Servants be not altogether what you desire, yet if there be some good found in them, let that be taken notice of; you must so punish what is evil, as also to observe what is good.

On the other hand, do ye see the sproutings out of that which is evil? interpose presently for the prevention of their further growth, Do they be∣gin

to take God's name in vain? to be careless in attending upon holy Du∣ties? do they nibble at a lie? doth pride in apparel peep forth? set in with serious counsel immediately, that these things may not grow upon them. 'Tis good to suppress the very initials of sin; to kill the Viper or Serpent in the very egg. The disease taken in time is easily cured, which by delays proves mortal: the Fire at the first might be quenched with ease, which afterwards will admit of no stop; (O that we had not known this to be true!) The Vices and faults of young ones, by timely applications might be prevented; but being let alone, they take such a rooting in them, that their case is desperate. O that many were not undone by Parents and Masters unfaithfulness, and invi∣gilancy in this! 'Tis good advice that which Hierome gave to Laeta, He bids her speedily to reform whatever she should see amiss in her Daughter; for, Aegrè reprehendas quod sinis consuescere; difficulter eraditur quod rudes animi perbiberunt.

Thirdly, Watchfully observe what company they keep: If you do not look

to this, you do nothing: O be sure you keep (those under you) from bad soci∣ety; Plutarch (in his excellent Discourse upon the Education of Children), much insists upon this, as a special di∣rection to be practised in order to good Education. What more fatal, more dangerous than evil company: The Spartans would rather suffer their City to be taken, than give their Children for Hostages; for fear of their being corrupted in the Enemy's Camp. When Antipater sent to them, demanding fifty Children for Hostages, they repli'd, They had rather give him twice as many men at their ripest years. How receptive is Youth of evil impressions from evil company; how soon are they cast into the mould and likeness of those with whom they converse; how quickly do they learn their ways, and so get a snare to their souls; (as 'tis Prov. 22.25.) Let your Education be never so good at home, if you let yours converse with idle, vain, dissolute, de∣baucht persons abroad, all your care and pains will be lost. The meat that is fly-blown, taints presently; bad com∣pany hath this effect, upon them that

are young. Would you be faithful to your own Children, and to the Chil∣dren of others (whom you have taken into your Families, and in a manner adopted them for your own), take a special care of the Company they keep: Bad Company may do more mischief in an hour, than you can do good in a week; all that you have laboured to imprint and fasten upon them in a week will be obliterated and defaced, in one hours converse with vain persons. We have a sort of men up and down in this Nation, who are the Devils factors, and they do him eminent service; such I mean, who make it their business to corrupt and debauch youth (by their in∣fusing of cursed Principles of Atheism, and Libertinism into them): Are not our Noblemen's and Gentlemen's Hou∣ses, haunted with these vermine, these Setters for Hell? No wonder that so many of their Sons prove as they do, (Heroum filii Noxae, is now as true as ever it was), when they have such ad∣mitted into their society, whose trade it is to be drunk themselves, and to teach and egg on others to be drunk too: Do not these Preachers of the

Devil do that in a Cellar, over their Bottles, which God's Ministers cannot undo again in the Pulpit with the Book of God? O, how bitterly doth Plu∣tarch (in the forecited Treatise) inveigh against these Pests and Plagues of Man∣kind! And are these, confin'd only to the Country, and to great mens Houses? have not we these miscreants swarming even in this City? Are not these (the worst of Spirits) amongst us, who would steal away our Children from us, and carry them to Hell? These I say, who make it their trade to seduce and corrupt Youth? How doth it concern all of you, (O Parents and Masters), with the greatest care and vigilance to watch over all that belong to you, least they should be drawn aside by these persons; or by any others, (who may do the work as successfully, though perchance they do not do it so wicked∣ly).

This for the First thing laid down in this Direction; wherein I have ex∣horted you, to keep a watchful eye over those under your charge. Before I go off from it, I will offer one thing to your serious consideration: 'Tis this, Whe∣ther

your Country Houses be so well con∣sistent, with this so necessary duty of your constant and vigilant inspection over Children and Servants? I dare not censure you, for the keeping of them, or charge sin upon you for so doing; I know the health of many, necessitates them to this; (and there may be other causes which may very well be allowed of); But I desire you to consider, whether your Families be not much prejudic'd by this; by this means you are absent from them a great part of your time, and where then is your constant watching over them? Is not your flock endanger'd, by your (though but little) Non-residency? But I will not press this too far; only I present this to such as are serious and conscien∣tious, as a thing worthy of Conside∣ration: I shall only add this; where this is done upon slighty grounds, (as meerly the pleasure and delight, which a Country-House affords) there to di∣vide the Family, and always to be ab∣sent from some part of it, I think cannot well be justifi'd; but where there are weighty Reasons, and grounds for this, I submit to it; provided, that persons

herein concerned, go as far as ever they may, in the acting of their utmost care, for the preventing of those inconvenien-which Servants left behind are exposed to, upon their Misters absence from them. The Counsel that Hierome gave to Laeta, was this, Si quando ad subur∣banna pergis, domi filiam non relinquas. When thou goest into the Country, do not leave thy daughter at home behind thee. By a little abscence, and the want of the Parents and Masters eye, Children and Servants are much endangered.

I added further in the Direction, Keep a steddy hand over those who are com∣mitted to you: I am not for rigors and austerities, or any such things; but I am for a prudent, strict Education: Re∣misness in Government is of very bad consequence to Youth; A steddy rein se∣cures the rider; a steddy Education se∣cures the child. Here also respect must be had to the different Tempers of Children and Servants: Where the Horse is tender-mouth'd, a looser rein is sufficient, but where he is resty▪ and not so easily check'd, the rider cannot hold him in too much; I need not ap∣ply it. This respect being had to the

difference of their Dispositions, doubt∣less a strict Education is the best: I know, some (through the strength of corruption) are the worse for this, but that's the fault of the person, not of the Education; and Bottles must be closely stopt, though they are upon this the more apt to fly, when ever they are opened. But I will not further en∣large upon this.

Fifthly, If you would give your Children Religious Education, see that you breed them up to some Calling; A Calling (in the common notion of it), is a civil thing; (we usually take it in contradistinction to the Ministry, that Sacred Office); yet care about this, is a piece of Religious Education, Religion being so much concerned in it. (And so it is, partly, because a Calling is Gods institution, 1 Cor. 7.17.20. and part∣ly, because it is a great fence and anti∣dote against sin and wickedness): Now therefore I say, in order to this Edu∣cation, train up your Children to some Calling: (I speak indefinitely, for you your selves know what calling is most proper and suitable, according to the particular Circumstances under which

you and yours do stand): If you be persons of that rank and quality, that you think 'tis below you to bring up your Children to common and ordinary Trades, then there are other employ∣ments which will better suit with your rank, for which they may be fitted: If the Ministry, if the Law, and Phy∣sick, (in the ordinary Practice of them), be not high enough for you; yet surely Learning is, and Magistracy is, and some Publick Employment is, (wherein they may eminently serve God and their Country): You then who are such per∣sons (as here is mentioned), pray train up your Sons for these. Shall this be all the Education that you will give them, to teach them, how to follow an Hawk, or a Dog, or how to demean themselves in Company, or how to court a Lady, or how to manage an Estate, (or some such thing as this is)? O that this was not the top, the utmost of the Education, of too many of our Gentry! Is not this sad? what can be expected from persons, thus educated? but only this, They may have an in∣sight into Games, make a fine legg, be very ready at a Complement, dress

themselves very exactly, tell a story of what they have seen at Paris, and be able just to cast up an account with their Stewards: But as to any parts or endowments, to fit them for service for God or their Country, alas, this is not to be looked for, from them: you must not deny them to be Gentlemen, (unless you'l venture the hazard of a Duel), but when you have said that, you have said all. O you Parents, whom God hath advanced in the world with Titles of Honour, with great Estates, be not offended with me, because I speak the Truth, (and that Truth too, which is so necessary to be spoken, in order to your Conviction and Reformation): Be pleased (I be∣seech you) to give better Education to your Children. Do not content your selves with this, that you make your Sons to be Gentlemen, that you convey a little better blood (than ordinary) in∣to their veins; that you leave them an estate to spend upon, (and may be to spend too in a little time): but let this be your care, so to educate yours, that they may * be useful and serviceable in their

Generation, when you are laid in the dust; that they be persons so accom∣plished, that they may be fit to be em∣ploy'd for publick Good; that they may not only be some body, as to their de∣scent and possessions, whilst (as to any real service or worth) they are but meer cyphers and drones in the Common∣wealth.

But 'tis time for me to come to you Citizens, (with whom my business mainly lies); Do you breed up your Children to some Calling: Many of you God hath blessed with Estates, what then? will you not have your Children in a Calling? Have you by God's blessing upon your diligence in your Callings got something in the world, and must the Son (forsooth) be bred up as a Gentleman, (without a Calling), that the Gentleman may spend, what the Tradesman hath got? Without this, will he not need all, that you can leave him, and is not this flat poverty? (as Mr. Herbert expresses it). But higher than this; where's Religi∣on in this Education? What hazards do you expose your Children to, by leaving them in an idle, unimployed

life? what a mischievous thing is idle∣ness! 'tis an in-let to all sin, it opens a gap to all Temptations: 'Tis dan∣gerous to your selves, and is it not so to your Children also? The garment that is not used, is fill'd with moths, which eat it up; The standing water gathers filth and mudd; The sitting bird is easily shot; What a noisome thing would the Sea be, was it not preserv'd sweet and clean by continual motion? How many bodies are ruin'd for want of exercise! These are usual Similies to set forth the danger of idle∣ness. Will you lay yours open to this? Shall the Tempter have this advantage against them, to find them (as it were) upon his ground? (as Tertullian speak∣ing of one that was possess'd by the Devil, he being ask'd the reason, why he had so possess'd that person, he an∣swered, Inveni in meo, I found him in my own ground; his meaning was, he found him idle): O put them into Callings, that they may not live an idle life, and so be expos'd to the worst of Temptations. If Satan comes to them, Semper inveniat eos occupatos; (which was Hierom's Antidote and prescription

against Temptations): A Calling will entitle them to God's protection, make way for God's blessing, fit for service, and secure from Sin and Satan. He that hath nothing to do, is ready to do any thing. I find the Heathens making Conscience of this: The Athenians had a Law, (which Nazianzene writing to Eudoxius, doth much commend), that all their Youth should be put to some Call∣ing: And 'twas one of Solon's Laws, That the Son should not be bound to nou∣rish or relieve those Parents in old age, (or, if they were reduced to poverty), who had not taught him some Art or Calling, when he was young. And if you look into the Word, you find there what was the practice of the Ancients; they us'd to breed up their Children to some Calling; Adam had two Sons, the one, he bred up to be a keeper of Sheep, the other to be a tiller of the ground, Gen. 4.2. Jacob bred up his Sons under a painful employment, See Gen. 37.12. Laban would not have Rachel her self to be idle, but she must look to her Father's sheep, Gen. 29.9. &c. David himself was thus imploy'd, 1 Sam. 16.11. Samuel trained up his Sons in such

a manner, that when he was old, they were fit to be made Judges over Israel, 1 Sam. 8.1. Well, (that I may shut up this), be perswaded to have a Calling in your eye for your Children: If they have parts for the Ministry, and incline to that office, and some consi∣derable discouragements do not inter∣vene, then devote them to God, and breed them up for the Ministry: God had given Hannah a Child, and pre∣sently she thus devoted him to the Lord, 1 Sam. 1.28. It was the usual saying, (and he acted accordingly), of my worthy, never to be forgotten Friend, Mr. Whittacre, (now with God), Had I never so many Sons, they should all be Ministers. O 'tis an high expression of your love to God, and that which argues a great sense of the worth of Souls, when you can give up your Children to the service of God, and the salvation of Souls, in this excellent office. But if you do not do this, yet however put them into some Calling; for my part I think that (in some respects) a Calling is better with∣out an Estate, than an Estate without a Calling.

Sixthly, Religious Education very much consists in the setting of a good and holy example: This Plutarch commends to Parents, in order to a good Educa∣tion, above all the other rules and di∣rections which he had given: And sure∣ly this is a great thing, in no case to be neglected. Parents and Masters must be exemplary, patterns of Good to all under them: Good Instruction, good Admonition, good Inspection will sig∣nifie but little without a good Conver∣sation: Holy Practices must back and set on holy Counsels; Examples are very prevalent, and teach best: Vertue or Vice are most effectually advanced in the world, by Example. O the power and energy of this! especially upon such as are young, and upon those who are in the state of inferiority and sub∣jection. How apt are Children to imi∣tate their Parents! such as the Father is, such is the Child, (very often 'tis thus; I do not say always, (for some∣times the Father is good, and the Child naught, or the Father is naught, and the Child good) but commonly 'tis as I say); there is not a greater likeness as to features than there is as to Manners;

and whence is this, but from the prone∣ness that is in Children to imitate their Parents. And (which is the misery of it), they are more most prone to imitate them in what is evil, (through the prevalency of Natural Corrupti∣on). Proclivis est malorum aemulatio, & quorum virtutes assequi nequeas, citò imitaris vitia. (Hieron.) There is a great proclivity in persons, to imitate what is evil; and you will soon follow their vices, whose graces you cannot so presently come up to. The poor Children had heard their Fathers deride the Prophet, and they upon this had learnt to call him Bald pate too, 2 King. 2.23. Just what Abraham had done in his dissimulation, just the same his Son Isaac did, (Gen. 26.7. compared with Gen. 20.2). And further too, (the consi∣deration of which should very much work upon Parents to be very careful as to their Example), what Children learn by imitation, when they are young, usually it sticks by them, and is very hardly removed; Alexander in his youth had got the Gate of his Master Leonides, and he could never leave it. All this holds true in Ser∣vants

also; they will tread in the steps, and follow the examples of their Governors, Prov. 29.12. If a ruler hearken to lies, all his servants are wicked. Doth it not therefore highly concern Parents and Masters, to look to their carriage, in their Fa∣milies? that they set a good Example to all that are under them? This Da∣vid's eye was much upon, Psal. 101.2. I will behave my self wisely in a perfect way, O when wilt thou come unto me? I will walk within my House with a per∣fect Heart. O that this might be the resolution of all Parents and Gover∣nors in this City! Would you have yours not to sin? do not you sin your selves; The swearing Father makes a swearing Child; the cursing Father makes a cursing Child; the drunken Father makes a drunken Child; (and so in all cases). Look to your selves, that you do nothing, that may be to yours, inductivum peccati. This was Hieroms counsel to Loeta l (I cite that Epistle very often, because 'tis written wholly upon the Argument which I am upon): O 'twill be matter of rejoy∣cing to you, in case your Child should

do evil, if you can say, (as that Pope once did) Haec vitia me non com∣monstratore didicit: He never learn'd this by my example. And so, Would you have them to be good, and to do good? Be you so, and do you do so; than you may say what Gideon did to his Soldiers, Judg. 7.17. Look on me and do likewise; as I do, so shall ye do. And it will be so: If you pray, they will pray; if you be religious, they will be religious; if you make Con∣science of keeping the Sabbath, they will do the same. O the advantage and benefit of good example! How are Children and Servants undone by the want of it! How few do mind or regard it! How do the most, first make over their sins, and then their estates; and before their Children have from them, what is but imaginarily good, they have that from them, (in their evil example), which is really evil, (as the Author of the Epistle, ad Eccles. Cath. in Salvian expresses it).

O you my dear Friends in this City, let it be otherwise with you; order your Conversations so, that they may be exemplary. You teach and instruct

those under you, and 'tis well; but do you set them a good Example? Do you not unteach in your Lifes, what you teach with your Tongues? Is not Practise (as hath been said), the most powerful and the most effectual way of teaching? Precepts may teach, but examples lead and draw (according to the known saying); You lose your Authority in good Counsel, if you do not second it with doing well your selves; Inferiors do not so much mind what you say, as what you do; how shall it appear that you are in good earnest, if you do not practise your selves, what you perswake others to? Will not your bad example do more hurt than the best advice will do good? O so teach and so live: The life of teaching, is the teaching of the Life; let your actions be instructive, as well as your words; and let all your acti∣ons be so; Ʋniversa sint vocalia, (as the Father speaks concerning the con∣versation of Ministers): Teach at the Table by your Temperance, teach in the Shop by your Honest dealing, teach in your closet by your performance of Secret duties, &c. This is the way

to win upon Relations. The Magistrates Laws are not so prevalent as the Magi∣strates Life, (according to that of Claudian,

— Nec sic inflectere sensus Humanos edict a valent, quàm vita re∣gentis).

And so 'tis here, as to Parents and Masters of Families. You pray in your Families, 'tis well, but do you set a good example after Prayer? 'Tis sad to spoil good duties with a bad Con∣versation; Religious Orders in the House, and a disorderly Conversation, do not well agree, (saith one): O if you pray in your Houses, and do not walk suitably in other things, you will bring Duty into contempt, and harden the hearts of Children and Servants against it. Would you feign have a good Family? He that lives a bad life can never expect a good Family; his bad example will spoil all. Every thing in you is doubled; if you do evil you sin twice, (for there's the sin of the act, and then the sin of bad exam∣ple); if you do well you do good twice, (for then there's the goodness of the act, and the goodness of the example):

O with what face will you be able to reprove what is amiss in others, when your own guilt shall fly in your faces? Let these things be thought of, and let the Duty (of setting a good exam∣ple to yours) be done by you.

Seventhly, To sum up all in one general Direction: Let it be your great design and endeavour in Education, to promote and further the conversion and salvation of them that belong to you: When the heart is set upon this, and all things are carried on in subserviency to this, this is Religious Education. You have Children, what's the great thing that you must pursue after in the educating of them? 'tis this, that they may be Gods Children, as well as yours; that as they are near to you, they may be near to God; that Gods Image may be where your Image is; that where the First birth is, the Second birth may be also: In a word, that they may have grace, This I say must be the main thing, which in your Education you must desire and pursue. And so for Servants also. To move you to mind this, and to lay out your selves with the greatest diligence and ardency to

attain this, very much might be spo∣ken. O consider the misery of your Children till they be converted. Are they born believers? Do they bring grace with them into the world? surely no! Are they not Children of wrath by Nature? Heirs of Hell? lying in their blood? Will you not make it your first and principal endeavour to get them out of this condition? (especially con∣sidering how accessary you have been to the bringing of them into it). Have you convey'd sin and filth, and defile∣ment to them, and will you not do something, that you may convey Grace, Sanctification, Renovation, to them? Have you done so much for their hurt, will you do nothing for their good? you that know what the misery of the Natural state is, how can you be quiet till you have got all yours out of it? You are to further the Conversion of others; 'tis a blessed thing to be the Instrument of Cover∣sion; Dan. 12 3. And they that be wise shall shine as the brightness of the Fir∣mament, and they that turn many to Righteousness, as the Stars forever and ever. Jam. 5.20. He which converteth

a sinner from the error of his way, shall save a soul from death. Ezek. 18.32. wherefore turn others (so some read it), and live ye. Grace is of a sprea∣ding, diffusive nature; ('tis set forth by Light, Leaven, Oyl, and such other resemblances, because of this). He that is converted himself, he will be con∣verting others: The Woman of Sa∣maria being wrought upon, she would feign bring in all the City to Christ, Joh. 4.28, 29. The Lepers would not keep the good tidings of the Enemies flight to themselves, but they must publish it, 2 King. 7.9. A gracious heart is for the Conversion of All it comes near to; but in an especial man∣ner, 'tis for the Conversion of near and dear Relations: Andrew having found Christ, O he runs to his Brother Peter, and tells him of it, Joh. 1.41. Cornelius calls together his Kinsmen and his near Friends, Act. 10.24. The Apostle tells us, He that provides not for his own, hath deny'd the Faith, &c. 1 Tim. 5.8. What a monster in Religion he is, that doth not especially look after the souls of Relations, and en∣deavour to bring them in to God! will

not you then do this for your Chil∣dren? they are near to you, they are a part of your self, they are your self, (The Children are but the Father in fractions, or, the Father multiply'd): Shall they be near to you, and afar off from God? Will you suffer any part of you to be in a state of dis-union from Christ? 'Tis Natural to all Creatures to desire other things to be like to them; you are gracious your selves, do you not desire, that all yours should be so too? you have Grace, and you know the worth and excellency of it, you would not ex∣change it for the world; Do you know so much of it, and will you let your Children be without it? When Za∣cheus closed with Christ, Christ told him, This day Salvation is come to thine House, Luk. 19.9. Why so? why is it not to his Person, but to his House? Ans. Not only because Christ and the Gospel bring Salvation to Families, where they are entertain'd; but also because Zacheus now would make it his business, to further the conversion, and so consequently the salvation of all in his House. Christ is come, and

Salvation is come to your selves; but are they come to your Houses too? Are your Children, and Servants in a state of Grace, and so consequently of Sal∣vation? Can you better express your love to them, than by helping on Grace in them? You are sollicitous about other things; alas, they are all of them meer Trifles in comparison of this! The greatest estate is not to be compared with the least Grace: If your Children may fear God here, and enjoy God hereafter, they are happy; Though you can leave them but slender porti∣ons, if you can leave them in a Cove∣nant state, 'tis enough. How unspeak∣ably will this rejoice your souls at the great day, if you can take your Chil∣dren by the hand and say, Lord, here am I, and the Children which thou hast given me: Whereas, if Conversion-work be not done, Will it not be a sad parting, (if that state will admit of sadness), when the gracious Parent shall go to Heaven, and the graceless child shall go to Hell? O dreadful par∣ting indeed! I have told you, the souls of your Children will be requi∣red at your hands; O if (through

your neglect) they be found unconver∣ted, your account will be very sad. Pray do not think that this Conversion-work is only to be done by Ministers, it lies upon you as well as upon them, and in some respects you may better do it than they; you better know your Childrens Temper, you can speak more particularly to them, you have a greater share in their love, they have a further dependance upon you, and so they will be the more attentive to what you urge upon them. I know not how to get off from this Argument; Do not think me tedious, when I am pleading with you, to secure and save the souls of your poor Children. If you ask me, how this may be done? I answer, by that which hath been spo∣ken to; Instruct them, admonish them, watch over them, win them by a good Conversation, pray with them, pray for them; These are the ways which are proper to further their Conversion; and do but make sure of that, and then question not their Salvation.

I have done with the opening of Religious Education, and have fully shown you wherein it lies, or how 'tis

to be managed. O that what I have written, may not be in vain, to those Parents and Masters of Families to whom 'tis in special directed. I will add but Three things further, by way of Direction, and so dismiss this Par∣ticular.

1. Take the advantage of early Edu∣cation; that you may educate well, be∣gin betimes. Do not put off, or delay Instruction, Admonition, (and what∣ever is proper to Religious Educati∣on), but, as soon as ever you may, fall upon these; As soon as the day of Rea∣son dawns, be you at your work; 'Tis better here to be much too soon, than a little too late. There are many inducements to this early education: The younger they are with whom you have to do, the more pliable and framable they are; is soft, 'tis capable of any impression, and therefore we immediately set the seal upon it; The Tree in its first and tender growth, you may bow it, bend it, which way you will; but when 'tis of some years growth, 'tis stubborn and inflexi∣ble: so 'tis here; you may do with a child what you please, that Age is

tractable and flexible, receptive of any good impression; but if you let him alone, till he can tell that he is fifteen, sixteen, seventeen years old, this ad∣vantage is lost; now you will meet with a more resisting and obstinate Temper.

2. The younger they are, the more disengag'd they are from vicious and sinful Principles, and so you may do your work with more facility; (as 'tis easier writing upon white Paper, than 'tis upon that which is blotted and blurr'd, and written upon already; for all this must be scrap'd out and ex∣pung'd, before you can write): The child is Rasa Tabula, the youth is not. 3. The younger they are, the more tenacious they will be, of what is im∣printed upon them; The vessel retains the savour of that with which 'tis sea∣soned at the first: you cannot easily fetch out that colour with which the wool is dy'd at first. O if Parents would but set upon Religious Education, whilst Children are young, they might (by the blessing of God) fasten that upon them, which might abide with them for ever: This is the way

to Naturalize the ways of God to them, and so to make them more de∣lightful, and also more durable. Things that were set betimes, and have taken good rooting, are not so easily pull'd up. 4. 'Tis easier to prevent than to remove what is evil; (as with respect to Bodily diseases, Prophylacticks are more easie than Therapeuticks). He that gains the first possession, hath great advantage: He that hath the start, wins the race: O that you would do whatever in you lies, to be before hand with the Devil; if you do not mind your work, he will mind his; if you neglect your Education, he will not neglect his Temptation; and if he first gets possession, it will be very hard to cast him out. 5. What a blessed thing is it to see a child looking Heaven-wards betimes, under an early work of Grace, sanctifi'd from the womb, (as John Baptist was); knowing the Scriptures betimes, (as Timothy did); 'Tis said of Obadiah, he feared God from his youth, 1 King. 18.12. The poor * little Children had Hosanna in their mouths, Math. 21.15. (was not that better than the Childrens Bald-pate? 2 King. 2.23.)

How soon are young ones receptive of good or evil; and how pleasing is it to God, when he sees persons betimes seasoned with Grace! Under the Law, Lambs and Kids, and young Turtles were the Sacrifices that he delighted in; when Parents dedicate their Chil∣dren to God betimes, and educate them so, that this dedication may be made good, this is highly acceptable to the Lord. Shall not these things prevail with you, to put you upon timely and early Education? Pray do as the Gar∣diner doth, as soon as ever the Spring comes, he's digging, setting, sowing, planting, he will by no means lose that season; O let that care and activeness be in you, for your Children in refer∣ence to Spiritual things. Will it not wound and pierce you to the very heart, when you shall see Relations, perverse, obstinate, spurning at all counsels and reproofs? to consider, O time was, when they were pliable, when they would have harkened and yielded to good advice, when ye might have done with them what ye would; but now that time is over, now your Children are incorrigible; and

so by your not timely doing of your duty, their souls are ruin'd. O Friends, it will come to this, if you do not take the course here prescribed. The Horse that is not broken when he's young, will never be mastered: The wildest Creatures taken in time, may be tamed and cicurated, but upon the omission of that, what a fierceness and cruelty is there fixed in them. I leave it to you to make the application; God grant you may never know the Truth of it by experience, upon your delaying and deferring of good Educa∣tion.

Secondly, Back Religious Educati∣on, (in all the several parts of it) with fervent Supplications. You may do your duty, but 'tis God that must give the blessing; The best Education is fruitless and successless, if it be not ac∣company'd with this: The Gardiner may set and plant, but there must be rain from Heaven, and the warm in∣fluences of the Sun, or else there is no growth; Ministers may preach in pub∣lick, you may do much in private, but after all, 'tis God that gives the increase and blessing. You are upon greater

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disadvantages than the Gardiner; for you sow and plant upon very bad ground, upon a very bad stock, a very corrupt Nature. O, if God's special Grace doth not accompany and bless your endeavours, nothing but weeds will grow upon this soil, nothing but luxuriant branches upon this stock. Often therefore go to him in humble and hearty prayer; beseech him to set in with your Education, to crown your endeavours with success, to make the means effectual to the attaining of the end. Say, Lord, that my Child, my Servant may be the better for all this; I instruct, Lord sanctifie instruction; I exhort, Lord do thou set Exhortation home upon the heart; Lord, I correct, let Correction fetch out pride, &c. Let me ask you, Do you thus pray over your Education? Do you pray over and for your Children? (as Abraham, Job, and others us'd to do). Do you in secret pour out your Souls, your Sighs, your Tears, for your poor Children? Do you sometimes, (nay often) plead their case at the Throne of Grace? Lord, here's an Ishmael, O that he might live; here's a Child, O

that Christ might be formed in him; here's a child of wrath, wilt thou make him an heir of Grace? shall my child be thy child? thou hast given him Feature, Limbs, Lineaments, Reason, Wit, wilt thou give him Grace too? 'tis not the things of the world, that I so much de∣sign or desire for him, but 'tis Christ a Covenant Interest, a renewed Heart, that I breathe after. I say, do you thus plead with God for your Children? Surely if you do, God will hear. A child of Prayers and Tears shall not perish; (as Ambrose comforted Monica concerning her Son Augustine). O Pray, pray thus for them, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as Sophocles calls it), this treasure, or this stock of Prayers, is the best portion, or estate that you can leave them. And in special, when you are at praying-work, beg of God, that holy Education may be blessed to them.

Thirdly, Compleat your good Educa∣tion at home, by your special care, when you are to send them abroad, and to dispose of them in the world: Surely, such as are Conscientious in the former, will be very careful in the latter. This

is like the laying of the Roof in a buil∣ding; He that builds an House will not only lay his foundation, and see that that be firm and strong, nor only carry up the Superstructure; but he will also look to the laying of the roof, for without this, the foundation it self will be endangered. That's your case here; I suppose, as to Education, you have laid the foundation well, and have built well upon it, (whilst your Children were at home with you); Now that which further lies upon you is the laying of the Roof; that you dispose well of them abroad, which if you do not do, the foundation which you have laid, will be in danger; and all that you have done with so much pains, will presently be undone again. And therefore I earnestly commend this to Parents; not only to be careful of theirs, whilst they are with them, and under their eye, but also to be careful how they dispose of them upon their removal from them. Are Children to to go to School? or to the Ʋniversity? or to a Trade? or are they to enter upon a married state? First, beg di∣rection of God, how and where to dis∣pose

of them, (as Manoah did, Judg. 13.8. O my Lord, let the man of God, which thou didst send, come again unto us, and teach us what we shall do unto the Child, that shall be born). And then, steer your course by Religious Considerations; As near as you can, place them with such as fear God; with such as will clench the nail which you have driven in, (as one expresses it); with such who will build upon that foundation which you have laid, and further that good work which you have begun. This is a matter of great importance, and that which is very necessary; we do too often see a good Education spoiled for want of care in this; All that was gained at home, is lost abroad; all that was done by the godly Parent, is undone by the careless School-master or Tutor, or Master, or New Relation. Much here might be spoken, even from Scripture, (especially as to that Branch of disposing of Children in Marriage, in which the Patriarchs, did exercise a singular care, as many places show us): but I will rather leave further enlargements upon this, to your own thoughts. I have all

along in this tedious Discourse, directed my self to Parents and Masters; must nothing be said to Children and Ser∣vants? to show them, how they are to carry it, with respect to this Religious Education? Should I say something upon this, I am sure it would not be unnecessary, and I hope it would not be unprofitable; But, yet this being a Digression as to what I propounded at first, I shall pass it by. The truth is, I have made so many Apologies al∣ready, that I am ashamed to make more.

CHAP. IX. The Fourth Branch of the Exhortation urged.

THat which I have spent so much Time upon, is this, to excite such as are Heads of Families, to be zealous for the advancing of Religion in their Houses: In order to which I have urged three things upon them: 1. That they would (as far as 'tis possible), fill up their Houses with such as fear God. 2ly. That Holy Duties be in them daily

duly performed. 3ly. That they would Religiously educate those who are under their charge. There is yet one thing more to be enforced, (viz.) That they would keep sin out of their Houses, and instead thereof keep up piety, and holy walking with God. I might as much en∣large upon this Head, as I have done upon any of the former: but I resolve to contract. You then who have Houses, and are in Authority there, keep sin out of them; shut the doors upon sin, barr it out, give it no admit∣tance; let not sin dwell where you dwell; 'tis the worst guest that you can harbour or give entertainment to. You have excellent Promises made to them, who will not admit of sin in their Houses. Job 22.23. If thou return to the Almighty, thou shalt be built up, [thou shalt put iniquity far from thy Ta∣bernacles;] Then shalt thou lay up Gold as the dust, &c. Yea, the Almighty shall be thy defence, &c. So Job 11.14. If iniquity be in thy hand, put it far away, and let not wickedness dwell in thy Ta∣bernacle; Then shalt thou lift up thy face without spot.

Are you in your old Habitations? O remember how graciously they were preserved, when the flames were just seizing upon them; The knife was laid to the throat (as it were), and yet they were spared; You were saved from fire, yet so as by fire, (if I may allude to that of the Apostle, 1 Cor. 3.15). that is, with a great deal of dan∣ger and difficulty, (God knows). Now after such a deliverance as this, shall sin be in your Houses? will you thus re∣quite the Lord for so eminent a mercy? Are your Habitations continued to be Habitations of Sin? After such mercy to your selves, and such judgment to your Neighbours, shall sin yet abide with you? God forbid! Are you to enter into your New Habitations? let your great care be to keep sin out of them. O that all the Inhabitants of London, might wisely consider of Gods doings, (Psal. 64.9.) that they would hear and fear, and do no more such wickedness, (Deut. 13.11.) that all would set themselves against sin, with the greatest dread and abhorrence of it. Give me leave to plead with you, for surely God is pleading with you

(to some purpose) about this very thing: After such dreadful evils (as you have seen and felt) will you yet sin against God? Hath he so emptyed his quiver that he hath no more judici∣al Arrows to shoot against you? though he hath punished you thus and thus, cannot he yet punish you seven times more? (Levit. 26.21.) will you pro∣voke the Lord afresh, and force him to strike again? Will you lay in new fewel for another Fire? Is it not e∣nough to see the City once laid deso∣late? Have you sustained so much loss, and caused God to do such ter∣rible things against you, and yet shall Sin be little in your eye? Hath it cast you out of your Habitations, and will not you cast it out of your Habitati∣ons? Can you build so strong, as to have your Houses safe, if sin be in them? O, I beseech you take heed of this: Do not carry your old sins into your new Houses; you'l bring your goods to them again, your Wares, your Selves, your Families bring what you please, but do not bring your sins to them; your pride, your luxury, your covetousness, your extortion, &c.

If you would have your Habitations to be peaceable, safe, comfortable, let not Sin be in them. Job. 5.24. Thou shalt know that thy Tabernacle shall be in peace; (How shall this be brought a∣bout)? thou shalt visit thy Habitation, and shalt not sin; (so it follows): O if you visit your Habitations and de∣file them, God will visit your Habi∣tations and consume them: If sin come in at one door, judgment is ready to come in at another; Sin no more, least a worser thing befall you; (there are mo••ser flames for your selves than those which lately laid your Houses in ashes). Job 21.28. Where are the dwelling places of the wicked? Sin will undermine all your Buildings, 'tis that Leprosie which will eat out the walls, the stone, the timber thereof, and rot the foundation thereof. We read of Phocas, he built a very strong wall about his Pa∣lace, and then he thought he was safe; but this voice came from Heaven to him, Though thou buildest thy walls as high as Heaven, Sin is within, and that will pluck it down. O do not flatter your selves with foolish confidence, that now you build in Brick, and so you

are not liable to danger; for Brick and Timber are all alike to God; he can as easily fire the one as the other; and if sin be in your Houses, they lie open to Gods judicial hand; they are under that flying Roll, which Zachary speaks of, Zach. 5.2. &c. and this sooner or later will fall upon them. How there∣fore doth it concern you, the owners and masters of Houses, to keep sin out of them, to keep your selves, and your Houses too, pure from Sin! And where∣as there are some particular and special sins, which you may be very liable to (through Satans temptations and the corruptions of your own hearts) when you enter upon your New Houses, as Pride, Security, not eying of God, (and the like); be sure that here you be very watchful. Deut. 8.11, 12, 13, 14 Beware that thou forget not the Lord thy God, &c. Lest when thou hast eaten and art full, [and hast built goodly Houses, and dwelt therein], &c. Then thine heart be lifted up, and thou forget the Lord thy God.

And as you must not sin your selves, so you must not let others sin, (so far as it lies in your power to prevent it).

You have Children and Servants in your Families, do not suffer them to sin, you must suffer for that sin which you may hinder, and do not. You have a sad proof of this in Eli; His Sons made them vile, and he restrai∣ned them not; O what dreadful judg∣ments did God inflict upon him for this! He did reprove his Sons, (as you may see, 1 Sam. 2.22, 23, &c.) but he did not do it with that sharpness, which the hainousness of their crime deserved; and he did not interpose his Paternal Authority for the restraining of them from sin, and therefore, (though he himself was a good man), God threatned, he would do that, at which the eares of every one that heard it, should tingle, 1 Sam. 3.11. (and what befell him and his, you know very well). The Apostle dehorts Ti∣mothy from being a partaker of other mens sins; 1 Timothy 5.22. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lies in two things, either in the committing of the same sins which others do, or else in bearing a part of their guilt, in what they do: 'Tis the latter of these, that I meddle with; You that are Parents and Masters take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

heed how you involve your selves in the guilt of your Childrens and Ser∣vants sins; may be, they lie, they curse, they swear, they profane the Sabbath, keep bad company; Do you let them alone? Do you not reprove them, cor∣rect them, restrain them? Alas, you sin in their sin; they commit the fact, but the guilt of that lies upon you as well as upon them: Non-impedition is interpretatively an allowance, or appro∣bation of what they do, a consenting to what they do; nay, 'tis a tacit com∣mand; (According to that known say∣ing, Qui non vetat, jubet; and accor∣ding to that maxim in the Civil Law, In maleficio Ratihabitio mandato com∣paratur). This is agreed upon by all Casuists, He that omits what is to be done for the preventing of sin, or doth that which is not to be done, upon which sin follows in another, this person is accessa∣ry to the sin of others, and a partaker with them. Now think of this I in∣treat you, and do not suffer those who are under your power, to sin against God. Have you not sin enough upon your own account? have you any need to take in the guilt of your Childrens

and Servants sins too? where is your zeal for God, if you may hinder sin, and yet do not? Do you love your Children, and yet stand still, and look on, and let them damn their souls for ever? what Parent would suffer his child to drink poyson, or to run into the fire, and he restrain him not? Are unquenchable flames nothing to you? Do you love your selves, and yet con∣tract and bring that guilt upon you, which will endanger you for ever? Do you desire the prosperity of your Houses, your Families, and yet con∣nive at sin, and permit sin there? O let your souls be all on fire with an ho∣ly zeal against sin! Do not suffer your nearest and dearest Relations to sin; improve your Authority against sin; if you suffer it, you must suffer for it; you may let it alone, but it will not let you alone; Omissions here are Com∣missions.

Thus I would have you to keep sin out of your Houses; and instead there∣of let there be even, steddy, fixed, Ʋniversal Holiness, kept up and practi∣sed in them; Holiness becomes God's House, (Psal. 93.5). Ah, and it be∣comes

your Houses too: O that your Common Houses might be Holiness to the Lord, Zach. 14.21, 21. In that day shall there be upon the bells of the Horses, HOLINESS UNTO THE LORD, and the pots in the Lords House shall be like the bowles before the Altar. Yea every pot in Jerusalem, and in Judah, shall be Holiness unto the Lord of Hosts, &c. That which I drive at is this, Let you and yours be Holy; carry it in all things as a people consecrated to the Lord; Let Piety be liv'd by your selves, and by all that belong to you: Let nothing be seen in your Houses, but what becomes the Gospel, and sa∣vours of God and Religion. How are Houses bless'd, when a trade of Godliness is driven on in them! when Husbands and Wives, Parents and Chil∣dren, Masters and Servants, all set themselves, as with one shoulder to an Holy Course, it cannot go amiss with such Houses. But no more of this.

CHAP. X. The last Branch of House-Dedication urged.

IN long Chases, Doggs are apt to lose the Scent; Reader, that thou mayst not think in this long Discourse, we have lost our Matter and Method, let me tell thee, where we are. The De∣dication of the House, I made to con∣sist in four things; In a Religious En∣trance upon it, by Prayer and Praise: In the solemn commitment of it to God's Protection; In the setting up of Religion in it; In a right carriage under Dome∣stick mercies: Hitherto I have been speaking to the Three first of these; and I have very largely insisted upon the Third Head, because of its vastness and comprehensiveness, and also be∣cause of its special reference to the Duty in hand, namely, House-Dedi∣cation. I come now to the fourth and last thing to stir you up, to a right de∣portment and carriage under Domestick mercies. I told you, that House here, is not to be limited to the bare walls, to the external structure, but 'tis to be

considered, as it includes, those seve∣ral blessings, mercies, comforts, accomo∣dations, that are enjoy'd there; Now all these must be dedicated to God.

I need not tell yon, that a fixed Habitation, to have an House to dwell in, is a great mercy: 'Tis that mercy which Christ himself had not, Math. 8.20. The Foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head; He that made the world, and was Lord of all things, had not an House to be in; He that went to Heaven, to prepare a place for us there, had not a place here on Earth prepared for himself: 'Tis that mercy which the Apostles and Primitive Saints had not; for they wandered about in sheep skins, and goat skins, being destitute, &c. Heb. 11.38. Even unto this present hour, we both hunger and thirst, and are naked, and are buffetted, and have no certain dwel∣ling place, 1 Cor. 4.11. Blessed be God, it is not thus with you; yon have your Houses to dwell in, (and some of you very convenient, beautiful Houses too); Is not this mercy? I hope you do not forget, how it was lately

with you, when you had not an House to be in, (if God had not in your straights graciously provided for you). And further, your Houses are full of Mercy; God fills them with good things, (as 'tis Job 22.18). they are richly furnished with all kinds of Mer∣cies, Personal and Relative, Spiritual and Temporal, &c. There's good food to nourish you, good apparel to cloath you, good beds to ease yon, good Re∣lations in whom you take much com∣fort: every day your Tables are spread; mercies are new upon you every morning, Lam. 3.21. God loadeth you daily with his benefits, Psal. 68.19. you live un∣der a constant succession of mercies.

My God, thou art all Love. Not one poor minute 'scapes thy breast, But brings a favour from above.

You have Mercies, not only ultra merita, but also supra vota; such as are not only undeserved, but undesired and unexpected too. Your enjoyments are above what you could well have looked for; As Jacob said to Joseph, I had not thought to see thy

face, and lo, God hath shewed me thy Seed also, Gen. 48.11. I appeal to many of you, when you first came up to this City, did you then expect such Estates as God hath now blessed you with? your beginnings were very low, and now you are greatly advanced, (as to wordly possessions). Shall not all now be dedicated to God? Shall not Domestick mercies pass under this holy Dedication? If you ask me, How is this to be done? Take a short account of that in three things.

1. Let God be owned and acknow∣ledged in all your Mercies: Ascribe all to Him as the proper Fountain from which all doth flow; Thus David did, Psal. 87.7. All my springs are in thee. And so your All it is of God: The Wife that lies in your bosom, (that is the desire of your eyes), God gave her to you, Prov. 19.14. Houses and riches are the inheritance of Fathers, and a pru∣dent wife is from the Lord. The Chil∣dren that are so dear to you, are the gift of God, Psal. 127.3. Lo, Children are an Heritage of the Lord, and the fruit of the womb is his reward, Psal. 128.2, 3, 4. The estate you possess is

not so much the fruit of your own in∣dustry, as of God's blessing; Prov. 10.22. The blessing of the Lord, it maketh rich. Instance in what mercy you will, you may say of it, what Jacob said of his Children, this is that which the Lord hath graciously given to me, Gen. 33.5. O let your eye be upon God in every comfort; 'tis the pro∣perty of gracious persons to do this; (as the bird hath no sooner sipp'd a little water, but it looks upwards, and falls a chirping). And here's one great difference betwixt a godly man, and a wicked man; The latter looks no higher than Self, he ascribes all to Self, Dan. 4.30. Is not this great Ba∣bylon, that I have built for the house of the Kingdom, by the might of my power, and for the honour of my Majesty? The former ascribes all to God, and admires God in all. O the different language of David from that of Nebuchadnez∣zar! 2 Sam. 7.18, 19. Who am I, O Lord God? and what is my House that thou hast brought me hitherto? &c. Shew your selves therefore to be gra∣cious persons by this, let a mercy be no sooner received, but let God be

acknowledged and admired in it; whilst others look no further than the meer Branch, do you look to the root of all. We lose our mercies, when we do not duly own God, as the giver of them. Hos. 2.8, 9. She did not know that I gave her corn and wine, and oyle, and multiplied her silver, and her gold, which they prepared for Baal. Therefore, will I return, and take away my corn in the time thereof, and my wine in the sea∣son thereof, and will recover my wool, and my flax, given to cover her naked∣ness. God would have the First Fruits from the people of Israel, that in the giving of these, they might acknow∣ledg God's right to the whole crop, and that it was of his bounty, that they had all the rest: And 'tis observable, when this people had made this ac∣knowledgment, then it was lawful for them to take the comfort of the residue: These First Fruits were either the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the First growth and fruits of things, (of which you read, Levit. 19.23, 24.) or the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first fruits of every years increase; (of which, Levit. 23.10.) Now I say, after the people of Israel, had in the pay∣ment

of these acknowledged God, to be the bestower of all, than it was lawful for them to take the comfort of the residue. See Deut. 26.10, 11. and Levit. 19.23, 24, 25. That which I infer from hence is this; first ac∣knowledg God in your mercies, that he is the Donor of them, and then you may take the sweetness of them; This is the order in which God will have mercies enjoyed. O that we could keep up a constant sense of God in the soul, as the Father and Fountain of all our Good; That we could say of eve∣ry mercy, this is that, which comes from above; the gracious hand of God is in it.

2ly. Whatever mercies you enjoy, re∣turn them back again to God, improve them for him, and devote them to his glory. This was the carriage of Han∣nah, no sooner had God given her a child, but she gives it back again to him, 1 Sam. 1.28. And this we must do, as to all our Mercies; there must be returning, where there is receiving, Psal. 116.12. What shall I render to the Lord, for all his benefits towards me? 'Tis a sad thing, only to be upon the

receiving hand; an ingenuous spirit will not be guilty of this, it will re∣turn as well as receive; and it will re∣turn what it receives: The Rivers come from the Sea, and they all run into it again; the Vapours are exhal'd from the earth, and they fall upon it again; let that which bears Analogie and resemblance to this, be done by you. Many mercies are received from God, O let all of them be returned to God. Where can they be better than in the hands of him, who is the Father of them? This is with Pharaohs daugh∣ter, to put the Child to be nursed by its own mother, Exod. 2.8. And doth any man lose by giving to God? doth not this procure him more of mercy? He that returns upon receiving, re∣ceives upon returning. 1 Sam. 2.20. Eli blessed Elkanah and his wife, and said, The Lord give thee seed of this wo∣man, for the loan which is lent to the Lord. And so it fell out, for v. 21. The Lord visited Hannah, so that she con∣ceived and bare three Sons, and two Daughters. O how doth mercy grow upon us, when we freely and faithfully give back what we do receive!

But how may we return our mer∣cies to God? I answer, Improve them for him, and devote them to him. Are your Domestick-mercies and other mercies, improved for God, and devo∣ted to God? he doth much for you, what do you do for him? what service or glory hath God, for health, daily bread, rest in the night, preservation in the midst of so many dangers, Relative comforts, a plentiful estate, good fur∣niture, many accommodations (which others want)? Is so much done for you, and is nothing done by you, in a way of real Gratitude? Are mercies dedicated and devoted to God? Are they yielded up, set apart for his use and service? (As 'tis prophesi'd, Isaiah 23.18. And her merchandize, and her hire shall be Holiness to the Lord; it shall not be treasured nor laid up; for her Merchandize shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing). This is but reasonable, that as they are derived from him, they should be de∣voted to him; 'tis but that which he ex∣pects, (for upon mercy he looks for Duty); 'tis but that which you stand

engaged to, for every Comfort is a Talent which you are entrusted with, in order to service; and 'tis the best thankefulness; (a verbal wordy thanks∣giving is a poor thing, if it be not at∣tended with something that is real in the life); and will mercies be long con∣tinued, where they are not traded and improved for God? What Landlord will let that Tenant hold his land that pays him no rent, nor does him any service? The way to hold what you have, is to improve what you have, for God and his glory. Serve him with your mercies, and he'l secure them to you; How kindly doth he take it, when the sense of his goodness, quick∣ens a person to be doing for him! So it was with David, God had done great things for him, and his; O he would build God an House for it; he would some way or other testisie his resentment of God's favours to him. Thus let mercies work upon you; you know they are very many, and very pre∣cious, O dedicate them, devote them to God; where you have comfort, let God have glory; Take heed, lest you a∣gain lose your Domestick mercies for

want of this Dedication.

3ly. And then thirdly, Be willing to resign up all to the will and good pleasure of God: So as if he sees it good to con∣tinne them to you, you'l be thankeful; if he sees it good to remove them from you, you'l submit, and say, Let him do what seems him good. Yet you have an House, and a comfortable Habitati∣on, but if God will withdraw this mercy, and turn you out of doors, you will quietly and patiently acqui∣esce in his will; And so too, with re∣spect to Relations, Estate, Liberty, all your comforts, you resign them all to God; so enjoying them, as always to be willing to part with them, (if it pleases him to call for them): This is a blessed frame of spirit, and that which gives support and comfort under all the issues and events of Providence. Many of you in this City are shortly to settle in your new Houses, where you promise your selves much comfort, (I heartily wish that all things may an∣swer your expectation); but pray en∣ter upon them with this frame, of de∣dicating or resigning up all to God, to be improved for his service, to be referred

to his dispose. What if God should bring another dismal Fire upon your Habitations? or, what if God some other way, should see it necessary, to call in his blessings, are you willing to give up all to him? to have all order∣ed by him? Can you lay your Com∣forts, Conveniencies, Enjoyments at his feet? (let me tell you, they are better placed, when they are laid at God's feet, then when they are laid too near your own hearts): this is to carry it aright under Domestick mercies, and to dedicate them to God: O be not wanting in this Dedication; As you must commit your Houses to God's Protection, so you must submit your Houses, (and all blessings belonging to them), to his holy will, and wise dispose, and then you act like Christians indeed.

CHAP. XI. The Conclusion of the whole Discourse.

I Have brought you now just to the shore, where I will land you imme∣diately. I have (thorough God's gra∣cious assistance) gone thorough what I propounded to open and apply, viz. Holy Dedication, both Personal and Domestick: The nature of both hath been explained, and the Practise of both hath been enforced by those Ar∣guments and Considerations which were proper to the matter in hand. And so I have done, (though with much weakness), what was to be done on my part, that which remains further to be done, is on your part. Shall this twofold Dedication be acted by you? will you fall down before the light and evidence of that Truth, which hath been here set forth? and live in a bles∣sed Conformity and subjection to it? will you come up to what hath been press'd upon you, in your Personal and Relative Capacity? I say will you do this, or will you not? Shall these poor Labours of mine have some fruit, or

shall they be altogether in vain? shall it fare with this inconsiderable piece, as it doth with many excellent Treatises? (whose price is asked, may be they are bought, nay, may be they are perused; but in a little time they are thrown a∣side, never minded more, nothing comes of them, and the Reader is but just where he was before). O that this was not the entertainment which the worthy Labours of some did find from too many! If mine (which are not worthy to be named with Theirs), do meet with the same entertainment, it will much afflict me upon a double ac∣count; first, that God will not use me as an instrument for the doing of that good which I earnestly desire to do; Secondly, that means used prove inef∣fective and successless, as to the pro∣moting of the Salvation of your pre∣cious Souls. I say, these two things will give me much trouble: but as for other things, wherein credit, esteem, reputation are concerned, I hope I shall value them no more than the dirt un∣der my Feet. You may think of me, and say of me, and of this poor Birth of mine, what you please; but know

that the matter spoken to, is of great weight and importance, and that which calls for your highest respect, and most serious Consideration. Let but that be duly entertained by you, and then for personal respects or disrespects, you have to do with one, who is very in∣different and much unconcern'd.

Dearly beloved Citizens, I renew my Advice to yon, and I beseech you in the bowels of Christ, for God's sake, for your own souls sake,

1. That you will dedicate your persons to God, (as this Personal-Dedication hath been described). Hezekiah spea∣king to this very Argument, he presses it upon the people of Israel by these Considerations; 2 Chron. 30.6. &c. Turn again unto the Lord God, &c. and he will return to the remnant of you, that are escaped out of the hand of the Kings of Assyria: And be not like your Fa∣thers, and like your Brethren, which trespassed against the Lord God of their Fathers, who therefore gave them up to desolation, as ye see; Now therefore be not stiff-necked as your Fathers were, but yield your selves unto the Lord, &c. and serve the Lord your God, that the fierce∣ness

of his wrath, may turn away from you. Are not these Considerations applicable to you in this City? you are a remnant escaped out of terrible judg∣ments; though Plague and Fire have raged amongst you, yet you live; God hath wrought dreadful desolations in your City, as you see; what wrath yet remains, you cannot tell; how shall it be prevented? O yield your selves to the Lord, dedicate your selves to him; that's the way, to turn away the fierce∣ness of Gods wrath. Providential dis∣pensations that are past, (some in the way of mercy, others in the way of judgment), the present state and posture of things, (wherein further judgmensts seem to be impendent over us), all call upon you for this. Doth God use to begin in this manner, and doth he not go on, till he hath atttained his end, one way or another? How shall we put a stop to him in these judicial pro∣ceedings, but by the yielding of our selves to him? Self-dedication, and House-dedication will prevent City-de∣solation. O therefore let Self-love (if nothing else will prevail) and love to this poor City, put you upon Self-dedi∣cation.

And besides this, pray consider what costly and glorious dedications, the great God hath brought about in Christ for you, Heb. 9.18. Whereupon neither was the first Testament dedicated without blood. Heb. 10.20. By a new and living way, which he hath conse∣crated (or dedicated) for us, thorough the vail, that is to say, his flesh. I med∣dle not with what is Controversial from this place, (for the Romanists find here their Limbus Patrum); I only aim at this; here's costly dedication and con∣secration for us; shall not we now de∣dicate and consecrate our selves to God, in a way of thankfulness? (I touch upon these Motives here, because I said nothing to them in the former Discourse, when I was urging the duty upon you). O that I might prevail with some, (with many, if it be the Lord's good pleasure), to dedicate themselves to God; so as to give up themselves to Him, to surrender their wills to his Will, to resolve for God to separate from a carnal course and a com∣mon conversation, to enter into Cove∣nant with God, and to devote themselves to his glory: What can lie nearer to

the heart of Christianity, than these things do?

2ly. When this is done, than I fur∣ther intreat you, to dedicate your Hou∣ses to God: Personal Dedication should not go without this, as this cannot be without that. What a City should we have, if it might be made up of dedica∣ted Houses! Religion would put a grea∣ter beauty and glory upon it than all our new models in building. O will you seriously weigh what hath been presen∣ted to you? will you make your En∣trance into your Houses with Prayer and Praise? will you solemnly commit them to Gods Almighty Protection? will you set up and advance, Religion, Piety and Godliness in them? (and so consecrate them to God)? will you devote all your Domestick mercies to God? I hope what hath been said, may have some good effect upon some of you, to bring you to the practising of these things. If you resolve upon them than I have but two things further to say to you.

1. Do not only enter upon this House-Dedication, but renew it, as occasion and special cases shall call for it. The

Antients would not have Temple-dedi∣cation to be repeated or reiterated; but surely House-dedication may be, and should be repeated; In three cases e∣specially:

• 1. Ʋnder some great turn or change of life. Suppose it to be mar∣riage; O then there is more of duty to be performed, more of comfort to be enjoyed; then there is a greater need of God for the sanctifying and sweeten∣ing of the relation; and therefore then 'tis good for persons, again solemnly and explicitely to dedicate their House and their All to God.
• 2ly. After the commission of some great sin, by which the House is much defiled. Dedication some make to be nothing but Purifica∣tion; to dedicate the House, 'tis to purifie the House; Surely after great pollutions by sin, the House should be washed and purifi'd again. Many In∣terpreters bring in the Dedication of the Text, upon this; Absalom had greatly defiled David's House, upon his re∣turn therefore he purifi'd it, by a new dedication: Great pollutions call for new dedications.

When Ahaz had defiled the Temple, Hezekiah consecra∣ted it again, 2 Chron. 29. The like

was done by Judas Maccabeus after Antiochus his polluting of the Temple. (as hath been shown). Do you thus do, as to your private Houses; do not suffer sin to lie upon them; of all fil∣thiness let that be washed out; when they have been defiled, let them be purifi'd; How? By Fasting and Prayer.

3ly, After the receipt of some signal and eminent mercy: Some make that to be the occasion of David's dedica∣ting of his House (though they do not agree in the specifying of the particular mercy). Bucer and Munster make it to be, his recovery from some dangerous sickness: The first and second verses in this thirty Psalm seem to point to that mercy. O Lord my God, I cried unto thee, and thou hast healed me: O Lord thou hast brought up my soul from the grave; thou hast kept me alive, that I should not go down to the pit. Calvin thinks this was rather his Restauration to his Kingdom, and his victory over Absalom. Well, we cannot determine what the mercy was, but some great mercy David had received, and upon this he doth anew dedicate his House

to God. If it shall be thus with you at any time, do you do the same: Were you preserved when so many Thou∣sands fell by the late Plague? I think your Houses then should have been anew devoted to God: Were they so miraculously kept in the late fire? I think there should have been a fresh dedication of them. As the dedicati∣on should be lasting for constant mer∣cies, so it should be renewed for new and signal mercies. This is the first thing.

Then secondly, I would say this to you, live under a due sense of this, that your Houses are dedicated; and let this fill you with an holy awe, of commit∣ting, or permitting sin in them. Alcwin tells us, that the reason why Churches were dedicated, was this, That men being in them, upon the consideration of the Sacredness of the place, they might abstain from every little vain thought. Surely if men did but revive this upon their thoughts, that they and their Houses are dedicated, they would carry it better than they do. O, shall I abuse the good Creatures of God, to luxury and excess, in that House which

is dedicated to God? shall I defraud, exact, deal dishonestly, in that House which is dedicated to God? Shall I suffer Atheisticall, irreligious persons, or practises in that House, which is de∣dicated to God? I say, it would be of great advantage to you, to live under a constant sense of this, that your Hou∣ses are dedicated to the Lord.

I will add nothing more: Only I shall endeavour daily to second (what here I have wrote) with the most ar∣dent and earnest prayers, that God will be pleased to bless that counsel which hath been given; and to make it effect∣ual towards the attaining of that bles∣sed end, for which it is intended; that these endeavours of mine may not only be, a bare Testimony of my Affecti∣on to you, (Dear Citizens), but that they may turn to a good account in the day of Jesus Christ. O set upon your duty, and go as far in it as you can, and then whatever events you may meet withal, as to your selves, your Relati∣ons, your Estates, your Habitations, you will have comfort in God, in the Testimony of Conscience, and in the te∣nure of the Covenant. Although my

House be not so with God, yet he hath made with me an everlasting Covenant, ordered in all things and sure; for this is all my Salvation, and all my desire, although he make it not to grow. 2 Sam. 23.5.

Now unto the King eternal, immortal, invisible, the only wise God, be Honour and Glory, for ever and ever, Amen.

Notes

• Moris erat, ut novis aedifi∣ciis extructis, adhiberentur Ceremoniae, ad purgand & sanctificanda loca pro inha∣bitantium usu. Jun. Imò aedes etiam privatae, si consummatae per Dei gratiam fuerint, salubriter uptantur novis usibus per Hymnos at{que} preces devotas. Geierus in Dan. 3. in Aphor. ex v. 2.
• Ʋ. Sed qui∣bus Ceremom∣is dedioatio il∣la fuerit per∣acta, nus. quam traditur Piscator. Tum Homines initi∣are Domus di∣cuntur, cum primùm in eis, edere, bibere, habitare inci∣piunt; Quod pii citra preces & gratiarum actiones minimè faciunt. Hospin. de Orig. Templ. f. 114. Hoc genus exercitii veteri populo mandatum fuit, at agnoscerent, nullius rei usum sine gratiarum actione, purum & legitimum esse. Calv. Nunt quamvis cessaverint Legis figurae, tenonda est tamen Pauli Doctrina, Quaecun{que} Deus in nostrum usum destinat, fide & precibus sancti∣ficari. Id.
• An Con∣secratio nul∣lum habet jus, Dedicatio est religiosa. Quid ergo illa tua tum obtestatio, ••ibicinis, quid foculus, quid Preces, quid prisca verba volnerunt? Tull. Pro Do∣mo suâ. At the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or making of their Gods; the main thing which made the god, was the prayer that the people used to him at that solemnity. So, that of Martial may be understood, Qui fingit sacros Auro vel marmore vultus, Non facit ille Does; qui rogat ille facit. Epigr. l. 8. c. 24.
• Et murorum Civitatis, qui Deo ejusd••m{que} Protectioni certis precibus hymnisque commendabantur, una etiam gratiis decenter actis pro consummatione operis. Geierus in Dan. 3.3. Moenia nrbis Hierosolymae dedicata dicuntu••, quando Sacerdotes & Populus de eo gratias agebant Deo, quod ope ejus restaurata urbs esset: tum orabant, ut sibi restituta Civitatis ac Libertatis fruitio, tran∣quilla pacata{que} concederetur. Hospin. de Orig. Templor. fol. 103. Dedicabantur (a): (h.e.) Deo ejus{que} protectioni commendabanmur. Ravan.. in v. Dedicare.
• Et Mnrorum Civitatis, &c.
• Hoc ritu simul admonebantur, tunc ritè & ordine unum∣quemque domo suâ frui, si quoddam esset Dei Sacrarium ubt vigeret pie∣tas & sincerus ejus cultus. Calv.
• Quod ille, non dese solo, verùm de suâ quo{que} familiâ voti istius sponsio∣nem facit, in eo exemplum vel maximè in∣signe nobis pro∣ponitur guber∣nandae familiae nostrae. Masius, in loc
• Qui majores terras possident minores census solvunt. Pari∣sienfis. O quantus in populo Christi∣ano honor Christi, ubi Religio ignobi∣lem facit; & mali cogun∣turesse nobiles, ne viles habe∣antur. Salvia.
• Amos 4.11.
• Job 26.10. Job 38.10, 11.
• Gen. 18.19.
• Psal. 132.1.1.
• Ezek. 48.3
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Psal. 39.5.
• Hebr. 13.14. Nihil in hac vitâ posside∣mus, quod di, cere possumus, futurum diu nostrum. Quae uolis videmur firmissimè te∣nere, ea, quo∣ties Deo libuit, temporis momento nobis è manibus of∣fluunt. Omnia nos relinquunt vel à nobis re∣linquuntur. J. Capel. in Hebr. 13.14. Linquenda Tellus & Do∣mus, & placens Ʋxor. Horat,
• Lib. 6. c. 31.
• Ʋt se dice∣ret quasi homi∣nem tandem habitare coepis∣se.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cognati∣onem habet cum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Rectus): nam initiare aliquid, est illud recté disponere. Aven.
• Many open House-Dedi∣cation by these Feast∣ings. See Ma∣riana and o∣thers cited in Lorinus upon Deut. 20.5. Dedicari res dicitur, quan. do cum solenni aliquo ritu, vel convivio rei usus inchoa∣atur Menoch.
• Nos hodie Conviviis Do∣mos nostras Dedicamus, pa∣rum expenden. tes divinum beneficium. Muscul. Nunc ferè res tota versa est in luxum Conviviorum & plurimas Helluationes. Moller.
• Hoc etiamnum fit à Judais, sed helluando, pergraecando, lu∣dendo, aliis{que} oblectamentis, po∣tius festum agitant, quàm seriâ ad Deum gratiarum actione, ob reportatam ab bostibus victoriam. Buxtorf. Synag. Judaic. cap. 23.
• Peccatis pol∣luuntur, pre∣cibus sanctifi∣cantur aedes. Scultet.
• Dei se inquili∣nos esse fate∣bantur. Calv.
• Non potest fieri, utqui Do∣num Dei gra∣tus agnoscit, illo abutatur. Muscul. Mi∣nemur hinc pro omnibus rebus, & pracipuè cum primùm quid in usum venit, Grati∣as Deo agere: inde sane mens amore Dei as ita ad oinnem magis pietatem accenditur; simulqueadmo∣nemur, at De••̄ Donis quàm castissim? uta∣tur; Quis enim re abuta∣tur ad luxum, pro quo jam Deo gratias egit. Bucer.
• Psal. 76.10.
• Of the Ro∣man's Domi∣ducus Deus, vid. Dempste∣rum Antiq. Rom. C. 2. f. 187.
• Sacrificium seu Hostiam Pacificorum. Hebraei vocant Se bach Shela∣mim, Sacrifi∣cium Pacis ac Salutis; Erat{que} nunc sponta∣neum, quod ex∣animi devoti∣one, nullâ ur∣gente necessita∣te offerebatur; nunc Votivum, quod reddeba∣tur ex pacto, i. e. quod quis in periculis & I necessitatibus constitutus Deo se in Ec∣clesiâ oblatu∣rum siliberare∣tur promiserat. Gualt. in. Mar. 12.33.
• Epist. 26.1.7.
• Psal. 121.4.
• 1 Cor. 11.22.
• Judg. 17.29.
• Arist. Politic.
• Bish. Brown∣rigge, Serm. 1. p. 12.
• Psal. 134.2.
• Job 1.10.
• Familiae Pa∣trum erant Domesticae Ec∣clesiae. Pareus in Gen. 18.19.
• 2 Sam. 6.22.
• See Swinnocks Christian Call∣ing, vol. 1. p. 523.
• Ʋt hâc Dedi∣catione admo∣nerentur, quamlibet Do∣mum debere esse quoddam Dei Sacrarium, nec admitten∣dos in contu∣bernium Ho∣mines impuros & sceleratos, qui suâ turpi∣tudine at que impietate, pari∣etes Deo conse∣cratos, rursus polluant. Moller.
• Vid. Engl. An∣not. upon Gen. 18.19.
• Bishop. Hall Contempl. p. 1020.
• Prepar. before Death, p. 47.
• 2 Cor. 6.14.
• Hieron. ad Nepot.
• 1 Cor. 7.14.
• See the An∣swer in Just. Mart. to the 90 Quest. p. 447. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Judg. 14▪3.
• It is certain∣ly the duty of every Ruler, to endeavor to advance piety and godliness, a∣mong all those that are under his charge, and that as well in this lesser dominion of a Family, as in the greater of a Realm or Nation. Of this David wasso careful, so much he thought him∣self bound to provide, that his Family might be a kind of Church, an Assembly of Godly Persons: And if Masters would endeavour to have theirs so, they would be∣sides the eternal reward of it hereafter find a present benefit by it; their worldly business would thrive much the better; for if their Servants were brought to make conscience of their ways, they would then not dare to be either negligent or false. Whole Duty of Man, p. 315.
• Frugi atque integer, Nemo vel, ipse sibi vel aliis esse potest, qui probâ Reli∣gione non te∣netur. Masius in Josh. 24.15.
• 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.
• Plain Scrip∣ture Proof of Infants Church-membership and Baptism.
• Nisi forte ex∣istimas Christi∣anorum filios, si Baptisma non receperint, ipsos tantum reos esse pecca∣ti, & non eti∣am scelu re∣ferri ad eos, qui dare no∣luerint, maxi∣me eo tempore, quo contradi∣cere non pote∣rant, qui accepturi erant. Hieron. ad Laetam.
• Verù (Bone Deus) quam paucos hodie reperias, qui tam soluciti sunt quomodo post se recte & honeste vivant filii, quamcu∣rant ut illis amplam haere∣ditatem relin∣quant, quâ post obitum ip∣sorum splendi∣dè & otiosè de∣licientur. Muscul. in Gen. 18.19.
• Non tantum curare deben•• Parentes, us liberi sui vi∣vant; sedetiam ut Deo bene vivant. Ames. Cas. Cons. l. 5. c 22.
• Omnia quae deliquerint fi∣lii à Parenti∣bus requiren∣tur, qui non erudierint fili∣os suos. Orig. in ••ob.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Constit. Ap. Lib. 4. Cap. 10. in Zonaras pag. 909.
• Psal. 127.4, 5.
• In his excel∣lent Treatise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 5.
• Plutarch. in loco prius eitat.
• Prov. 22.6.
• Mr. Baxter's Saints Ever∣lasting Rest, Part 3. ch. 14. Sect. 11. p. 350.
• Charron of VVisd. lib. 3. c. 14.
• Haec est vera Cabbala, i. e. Traditio per manus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quando Patres filiis tradunt admo∣nitiones, &c. sed hujusmodi quae aedificent, &c. Pet. Mart. in Gen: 18.19.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Charron, 3. B. Ch. 14. p. 437. of VVisd.
• a

  Dr. Reyn. Sermon upon Human Learning, p 7.
• Aetas Paren∣tum pejoravis. &c. Horat.
• Ista diligenti∣us, &c. hoc tempore ubi videmus quan∣topere vires Diaboli in va∣luerint, ut ho∣mines ad tanta flagitia & grandia scelera pertrabat. Fabric. in Psal. 30. Titu.
• Dr. Gouge of Family Du∣ties, p. 537.
• Poems, p. 4.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plato in Theag. fol. ••22.
• Hom. 9. in Levitic.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies In∣struction as well as Cor∣rection. 2 Tim. 3.16. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 im∣ports the same too.
• Armavit pue∣ros suos, nem∣pe à se imbutos & institutos. Pagn. in Verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Hic locus indicat, priscos ilies Patres, gui ••gem Mo∣si••••, omnem{que} sacrum Divi∣••tium & Hu∣mana: um re∣rum Scripus∣ram pragressi sunt, solitos vi•••• voce & per Domesti∣••am instituti∣onem & Disci∣plinam, docere filios & poste∣ros suos, quae∣cun{que} ad con∣sequendam a∣nimi salutem, after nam{que} faelicitatem scire eos, id temporis, atque agè ••porteret. Perer. in Gen. 18.19.
• Cum eum in finem homines condiderit De∣us, ut Se cog∣noscant, cele∣brent & aeter∣num sal∣ventur, prima baec sit paren∣tum cura, ut à teneris, Dei & rerum ad salu∣tem necessaria∣rum cognitio∣nem liberis su, is instillent, &c. Quistorp. in Ephes. c 6.4. Pag. 185. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tobae∣us. Serm. 1.
• Officium pii Patris-famili∣as est, liberos & familiam edu∣care, ad pieta∣tem, docere{que} quomodo opera Dei rectè debe∣ant conside rare Piscat. in Gen. 18.19. in Observ.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joseph. lib. 3. contra Appion.
• Prater publi∣cam Doctrinam etiam privato Catechizatio Domesticorom vigere debet inter nos ex Dei mandato. Parcus in Gen. 18.19.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est imbuere, prima rudimenta da∣re, erudire; Frequens est apud Doctores in Piel, pro instituere & paulatim assu∣efacere quod Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicunt. Pagn. — It nearly con∣cerns every Parent, as they will free themselves from the guilt of their Chil∣drens undoing, that they be careful to see them instructed in all necessary things. To which purpose it will be fit early, to teach them some short Catechism: Whole Duty of Man, p. 49. But a∣bove all, the best way of Institution, especially as to the younger sort, may be performed by Catechisms, Platforms of sound words, by Question and Answer in a short and compendious me∣thod; whose Terms being clear and distinct, might be phrased out of Holy Scripture, and fitted to their Capacities, by a plain though solid stile, and to their memories by brief expressions. Morn. Lect. Serm. 8. p. 196.
• Proprie signi∣ficat Admoniti∣onem, non simpliciter, sed talem quam in mentem pueri ponas, & inger∣as quae sunt ad salutem, neces∣saria. Zanch. in Eph. 6.4.
• Epiphan. in Panar. Sect. 6. cited in Bish. Taylor's Rule, &c. of dying. p. 32.
• Metaphora du∣cta à gladio, qui dum acui∣tur saepiùs im∣pellitur ad co tem. Innuit studium & di∣ligentiam, quâ pueris praecepta Dei inculcari debent. Vatabl. in Deut. 6.7. Innuitstudium & diligenti∣am, quâ pueris praecepta Dei inculcari debent. P. Fagius in loc.
• Ʋtitur verho (praecipiet) ut Parentes & Superiores in∣telligant, non segniter & obi∣ter, sed sedulò & cum Autho∣ritate, inferio∣res ad Dei ti∣morem & obe∣dientiam ad∣ducendo, faci∣endum esse of∣ficium. Pareus in Gen. 18.19.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Ethic. l. 10 c. 13.
• In omnibus peccantihus pecco, quando eos quos scio peccare, quâ∣dam crudelis animi maligni∣tate non incre∣po. Prosp. de vit. Contempl. 3.23.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epictet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plutarch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Constit. Apost. l. 4. c. 10.
• Qu••cquid ex∣acerbato animo dixeris, puni∣entis est impe∣tus, non chari∣tas corrigentis. Aug. in comm. ad Galat.
• vid. Plutarch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p. 10.
• Plut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: &c. 1.9.
• Act. 13.10.
• Zach. 4.10. Math 12.20.
• Charron of Wisdom, l. 3. p. 441.
• Nil dictu foe∣dum visu{que} haec limina taugat, Intra quae puer est. Juven. Sat. 14.
• Gratum est, quod patriae ci∣vem, populo{que} dedisti, Si facis ut Pa∣triae sit idone∣us. — J••van. Sat. 14.
• Poems, p. 4.
• Solon Legi∣bus cavisse le∣gitur, ut silius quem Parentes nullam artem docuissent, non cogeretur illos alere, senio con, fectos aut ad inopiam re∣dactos. Erasm:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. vid. Plutarch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p. 14.
• Velocius & citius nos Cor∣rumpunt viti∣orum exempla Domestica, magnis Cum subeant animo•• Autoribus, &c. Juven. Sat. 14.
• Dociles imi∣tandis Turpibus ac pravis om∣nes sumus. Juven. ibid.
• Nihil in te & in Patre suo videat, quod si fecerit peccet. Hieron.
• Ante eorum incipiunt ne∣quitiam, quàm substantiam possidere, &c. Ac antequam habent illa, quae falso dicuntur hona, habent illa, quae verè probantur ma∣la, Ad Eccles. Cathol. l. 1. p. 346.
• Perdit authori∣tatem docendi cujus sermo o∣pere destraitur. Hier. ad Ocea.
• Fiunt non nas∣cuntur Christi∣ant Hieron.
• Ephes. 2.3.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Polit. l. 1. c. 1
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Xenoph.
• Hebr. 2.13.
• Dt salute e∣orum, qui in domo tuâ sunt, sollicitus ac pervigil existas quia pro omni∣bus tibi sub∣ject is rationem Domino reddes. August.
• See this more fully made out in Dr. Gouge, Dom. Duties, Tract. 6. p. 546. Mr. Bax∣ters Saint' everl. Rest, part. 3. p. 350. &c.
• 1 Pet. 3.1, 2.
• Ʋdum & molle lutun es, &c. Pers. Sat. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p. 3.
• Recens Testa diu & saporem retinet, & odo∣rem quo pri∣mum imbuta est. Hieron. Naturâ tena∣cissimi sumus corum, quae rudibus annis percepimus, ut sapor, quo nova imbuas durat, nec Canarum colores, quibus, simplex ille candor, &c. Quintil. lib 1. Instit. cap. 1. Adeò in teneris consuescere mnitum est. Virg.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cha∣rondas in y∣thag, Pragm. p. 207.
• Purvulae ad∣huc lingua bul∣butiens, Christi Hallelujah re∣sonaret. Hier. ad Laeta: .19.
• Inveterata di∣fficilius curan∣tur. Senec. Elleborum fru∣strà, cum jam cutis aegra tu∣mebit Poscentes vide as: venienti occurrite mor∣bo. Pers. Sat 3.
• 1 Cor. 3.7.
• Gen. 17.18.
• Gal. 4.19.
• Sophocl. in Ajax.
• See Gen. 24.3, 4. & 26.34, 35. & 27.46.
• Ezra 9.13. Deut. 32.6.
• 〈…〉〈…〉
• 〈…〉〈…〉
• Cuivis Patri Familias in∣cumbit, ut ope∣ram det, quo puras habeat aedes. Scultet.
• 1 Sam. 3.13.
• Vitia aliorum si feras, facis tua.
• See Tayl. Duct: Dub. B. 4. Ch. 1. Rule 2d. Ames. Cas. Cons. l. 5. c. 10.
• Joh. 14.2, 3.
• Bernard.
• Ezek. 24.16.
• Munus Deo offerebaent Ho∣norarium de frugihus terrae, ut Auctorem eorum Deum esse testifica∣rentur, & ali∣quam gratitu∣dinis significa∣tionem exhihe∣rent. Gualtper in Marc. 12.33.
• 2 Sam. 15.26.
• Extat inter Canones Con∣cilii Nicaeni conscriptos à Gratiano, Ca∣non qui pra∣cipit, Ecclesias semel consecra∣tas, non iterum consecrari de∣bere vid. Hosp. de Orig. Tem. fol. 701.
• Gratias agit pro restititâ valetudine Bucer. Princi∣pale Argumen∣tum bujus Psalmi vide∣tur esse Grati∣arum actio, pro recuperatâ po••t infirmitatem salute. Munst. vid. Freidlib. Qu. 146. in Psalm.
• Magis credi∣bile est, &c. in loc.
• Dedicantur Templa, ut eis invitetur adventus Angelorum; & Homines in eas intrantes, éti∣am ab exili co∣gitatione se contineant. Alevin de Caen. Dom. (citat. in Ga∣vant. Thes. Rit. p. 4. tit. 16. p. 293).