A demonstration of family-duties: or Certaine propositions and reasons of them taken [ou]t of the holy Scriptures, tending to shew the necessity, nature, and manner of performance of such religious duties, as Christian families ought to spare some time unto from common affaires every day. By T.P.

A DEMONSTRATION OF FAMILY-DUTIES.

I. PROPOSITION. It is the cheife & grand concern∣ment of all people to know & beleeve that the Lord is God.

Infallible proofes taken out of the word of God to confirme the Proposition.

THe importance of this first Proposition is declared by two sure witnesses, even the two most eminent Prophets of the old & new Testament, Moses, & Christ. Mo∣ses the man of God doeth effectually incul∣cate it to the Israelites in the booke of Deu∣teronomie, according to all that the Lord had given him in commandement unto thē, Deut. 4.39. Know therefore this day, & consider it in thine heart, that the Lord he is God in heaven above, & upon the earth beneath: there is none else. And Christ Iesus (who was faithfull to him that appointed him, as also Moses was faith∣full in all his house, Hebr. 3.2.) being asked, Mark. 12.28. Which is the first commandement

of all? Answered, vers. 29. The first of all 〈◊〉〈◊〉 commandements is, Heare O Israel, the Lord 〈◊〉〈◊〉 God, is one Lord.

Reasons or arguments taken out of Gods word to demonstrate the 1. Proposition.

I. REASON. Because God himself (who is infinite in wisdome and understa••∣ding, Psal. 147.5.) doeth plainly testify, th•••• the most seeming, considerable & valuab•••• estimates of people, are of no worth in com∣parisō of knowing him to be the Lord Go•• See Ierem. 9.23, 24. Thus saith the Lord, 〈◊〉〈◊〉 not the wise man glory in his wisdome, neither 〈◊〉〈◊〉 the mighty man glory in his might; let not then man glory in his riches: But let him that glorie•••• glory in this; that he understandeth & known me, that I am the Lord, &c.

II. REAS. Because knowledge and be leefe that the Lord is God, is both a go•••• meanes, & also a cleere evidence of life ete••∣nall: For so our blessed Saviour acknowled∣geth & affirmeth in his heavenly prayer 〈◊〉〈◊〉 the behalfe of his disciples a little before h•••• sufferings; Iohn. 17.3. This is life eternall is they might know thee the only true God, 〈◊〉〈◊〉 Now that this is of grand concernment, may be gathered from Moses his solem•• attestatiō mentioned, Deut. 30.19. I call ha∣ven & earth to record this day against you, the

have set before you life & death, blessing & cursing: therefore choose life that thou & thy seede may live.

III. REAS. Because ignorance of God, or a not knowing him to be the Lord, will expose people to everlasting destructiō from the presence of the Lord, & from the glory of his power at the latter day: As it is writtē, 2. Thess. 1.7, 8, 9. The Lord Iesus shalbe revealed from heaven with his mighty Angels, In flaming fire, taking vengeance on them that know not God, &c. So that the terrour of the Lord should perswade men to looke seriously after the knowledge of God: 2. Cor. 5.11. For what is a man profited, if he shall gaine the whole world, and loose his owne soule? Or what shall a man give in exchange for ••is soule? Math. 16.26.

Observation for better understanding the mea∣ning of the 1. Proposition.

Albeit the nature of the Majesty of God is infinite & incomprehensible, & therefore cannot perfectly be knowne of any people; As it is most excellently argued, Iob: 11.7, 8, 9. Canst thou by searching finde out God? Canst thou finde out the Almighty unto perfection? It is as high as heaven, what canst thou doe? deeper then hell, what canst thou know? The measure thereof is longer then the earth, & broader then the sea: And 1. Timoth. 6.16. — dwelling in the

light, which no man can approch unto, whome man hath seene, nor can see: Yet the Lord ha•••• made manifest in his works, that whic•• may be knowne of God. Rom. 1.19, 20. Ye•• and he hath so revealed & declared himself in his word by his only begotten sonne, Ioh•• 1.18. Hebr. 1.1. that his people may in the•••• measure attaine unto all riches of the fu•••• assurance of understanding to the acknow∣ledgment of the mystery of God. Colos. 2.2.

II. PROPOSITION. Such people as doe know & be∣leeve that the Lord is God, ough•• to performe religious worship & service unto his divine Majesty.

PROOF. Moses the servant of the Lord inferreth this second Proposition from th•• proofe alledged to confirme the former or of Deut. 4.39. concluding thus ver. 40. The shalt keepe therefore his statutes and command∣ments, &c. Now this is one of his comman∣dements, that he be worshipped: for so o•• Saviour Christ expoundeth Moses, Math. 4.10. It is written thou shalt worship the Lord t•••• God. In like manner the Psalmist having oc∣casionally shewed how it was made knowne to Iudah & Israel that God is the Lord in•• dispensation of his word, & ordinances, &

works; Psal. 76.1, 2, 3. inferreth thence, vers. 11. Vow & pay unto the Lord your God; let all that be round about him bring presents unto him that ought to be feared; that is to say, Let Gods people that doe know and beleeve that the Lord is God, performe religious hommage and worship to him.

I. REAS. Because the Gentiles, who have not the use of the holy Scriptures, are convinced by the light of the law of nature, their consciences bearing witnesse, Rom. 2.14, 15. that he that is God, ought to be reli∣giously worshipped; and accordingly have beene wont (albeit superstitiously) to order their course, as is evident not only frō their owne books, but also in sundry passages of the Bible. See for this the Apostle Pauls te∣stimony touching the Athenians, when by occasion he sojourned at the University of Athens, Act. 17.22, 23. Yee men of Athens, I perceive that in all things ye are too superstitious: For as I passed by & beheld your devotions, I found an Altar with this inscription, TO THE UN∣KNOWNE GOD; whom ye therefore igno∣rantly worship, him declare I unto you.

II. REAS. Because a knowledge & be∣leefe that the Lord is God, implieth a know∣ledge in some measure, of his Name, Attri∣butes, & Works; how great, how gracious, how dreaded, and how glorious they are:

the worth and excellency whereof doe ch••••∣lenge and call for hommage and worship, 〈◊〉〈◊〉 due thereunto. For even so the holy servant of God in Scripture doe argue. See Ieren 10.6, 7. Forasmuch as there is none like unto the O Lord, thou art great, and thy Name is great•• might; who would not feare thee, O king of nati∣ons, &c. Psal. 95.6. O come let us worship, 〈◊〉〈◊〉 fall downe, & kneele before the Lord our Make Revel. 4.11. Thou art worthy, O Lord, to recei•••• glory, and honour, and power, for thou hast crea∣ted all things, &c.

OBSERVAT. It is an infallible signe•• profane folly, and of abominable Atheist in heart (notwithstanding any professor otherwise with the lips) when God is noth prayer worshipped and served. This is de∣monstrated, Psal. 14.1, & vers. 4. being com∣pared together; The foole hath said in his hee there is no God: — They call not upon the Lord.

III. PROPOSITION. The religious worship and ser∣vice, which people should per∣forme unto God, ought to b•• such as God himselfe doeth inst••∣tute and appoint.

PROOF. The scope and summe of th••

affirmative part understood in the second commandement of the Decalogue, Exod. 20.4. is, that God ought to be worshipped according to his owne institutiō & appoint∣ment. Moreover likewise the summe of the commission given by our Saviour Christ in the new Testament to the Ministers of the Gospell, is, that they doe only teach his commandements; as it is expressed, Math. 28.19. Goe ye, & teach all nations, — Teaching them to observe all things whatsoever I have com∣manded you.

I. REAS. Because God himselfe is the onely Lawgiver and soveraigne King of his Churches; as it is both taught and aknow∣ledged in the old Testament, and also in the new. See Isa. 33.22. For the Lord is our Iudge, the Lord is our Lawgiver, (or statute-maker) the Lord is our King. Iam. 4.12. There is one Lawgiver, who is able to save, & to destroy.

II. REAS. Because such religious wor∣ship and service as is tendered unto God, which is not according to his owne instituti∣on and appointment, is a vaine worshipping of him, notwithstanding any pretence whatsoever, either of antiquity, custome, seeming reasonablenesse, or humane autho∣rity; &c. For so our Saviour Christ alledgeth & approveth out of the prophesie of Esaias, Mat. 15.9. In vaine they doe worship me, teaching

for doctrines the commandements of men. Year hence it is that the Lord God in high displea∣sure hath sometimes executed fearfull pu∣nishment on transgressors in such kind; as 〈◊〉〈◊〉 to be seene in his proceedings against the sonnes of Aaron very remarkably, Levit. 10.1, 2. Nadab and Abihu the sonnes of Aaron, too•••• either of them his censer, & put fire therein, & p•••• incense thereon, and offered strange fire before t•••• Lord, which he commanded them not. And the•••• went out fire from the Lord, and devoured them and they died before the Lord.

OBSERV. Like as Monarchs & kings o•• the earth are wont to take just offence at any of their subjects, that doe usurpe upon the•••• royall prerogative, in presuming to doe, 〈◊〉〈◊〉 requiring any thing to be done, or executed in their owne names, and not in the name o•• their Prince; accounting such disloyalty i•• the compasse of Praemunire: Evē so the God of heaven & earth (who is King of kings, & Lord of lords Revel. 19.16.) wilbe highly offended at all those presumptuous ones, as are bold to serve him otherwise then he hath given direction; as may appeare by the A∣postle Paul his intimation to the Churches of Galatia, Galat. 1.8, 9. But though we or a•• Angel from heaven, preach any other Gospel unto you, then that which we have preached unto you, let him be accursed. As we said before, so say I

now againe, If any man preach any other Gospel unto you, then that ye have received, let him be ac∣cursed.

IV. PROPOSITION. The revealed will or word of God, which is conteined in the holy Scripture, or Canonicall books of the old, & new Testa∣ment, is the absolute rule of di∣rection unto such worship & reli∣gious service, as is of Gods owne institution and appointment to be observed and performed unto his most divine Majesty.

PROOF. This Christ sheweth in the pa∣rable of Dives and Lazarus, Luk. 16.29. Abraham saith unto him, They have Moses & the Prophets, let them heare them. Thus Moses teacheth, Deut. 29.29. The secret things belong unto the Lord our God: but those things which are revealed belong unto us, & to our children for ever, that we may doe all the words of this law. And thus the godly Bereans approved themsel∣ves, as it may appeare in that honourable te∣stimony given unto them Act. 17.11. These were more noble then those in Thessalonica, in that

they received the word with all readinesse of minde and searched the Scriptures daily, whether th•••• things were so.

I. REAS. Because the holy Scripture divinely inspired, were therfore given un•••• us, that we might walke in the light of th•••• & so be made wise unto salvation by obse••∣ving the directions in them. Isa. 8.19, 2•• And when they shall say unto you; Seeke unto the•• that have familiar spirits, and unto wizards th•• peepe and that mutter: Should not a people see•• unto their God? for the living to the dead? 〈◊〉〈◊〉 the law, & to the testimony: if they speake not 〈◊〉〈◊〉 cording to this word, it is because there is no li•••• in them. 2. Timoth. 3.16, 17. All Scripture given by in spiration of God, & is profitable for d••••∣trine, for reproofe, for correction, for instruct•••• in righteousnesse: That the man of God may be p••••∣fect, thoroughly furnished unto all good works.

II. REAS. Because God (who is a Sp••∣rit; Iohn. 4.24. Infinite; Psal. 147.5. Ete••∣nall Immortall, Invisible, only wise; 〈◊〉〈◊〉 Timoth. 1.17. Almighty; Gen. 17.1. Good Psal. 136.1. Gracious and Mercifull; Exo•• 34.6. Holy; Iosh. 24.19. Iust; Deut. 32.•• Perfect; Math. 5.48. and Glorious; Exo•• 33.18.) cannot have a worship sutable an•• proportioned unto his excellent Majest•• save as he hath appointed and revealed to same in his Word. See Prov. 30.1, 2, 3, 4, 5, 6.

The words of Agur the sonne of Iakeh, even the prophecie; The man spake unto Ithiel, even unto Ithiel and Vcal. Surely I am more brutish then any man, and have not the understanding of a man. I neither learned wisdome, nor have the knowledge of the holy. Who hath ascended up into heaven, or descended? Who hath gathered the wind in his fists? who hath bound the waters in a gar∣ment? who hath established all the ends of the earth? what is his name, and what is his sonnes name, if thou canst tell? Every word of God is pure: he is a shield unto them that put their trust in him. Adde thou not unto his words, lest he reproove thee, & thou be found alyar. As if Agur had said, Such is the Majesty, & Mystery of the in∣comprehensible God even the Father, and of Jesus Christ in his hypostaticall union, being Ithiel, or Immanuel, God with us; that no man further then he is taught by the pure word of God, & ordereth himselfe ac∣cording to it, without any adding thereun∣to, can aright worship him in Spirit, and in trueth, as the Father seeketh.

OBSERVAT. Albeit the invisible things of God seene in the Creation of the world, Rom. 1.20. and in the works of his Provi∣dence, Act. 14.17. and in the law written in mens hearts, Rom. 2.15. doe serve to leave men without excuse, for their not wor∣shipping of God, as is meet: Yet none of

these doe sufficiently and effectually clee•• mens understandings touching the waies 〈◊〉〈◊〉 God, where Scripture is not likewise mad•• use of; as Christ convinceth the Sadduces Math. 22.29. Ye doe erre, not knowing the Scrip∣tures.

V. PROPOSITION. The direction or paterne of re∣ligious worship and service unto God, conteined in the holy Scrip∣ture, is propounded & set down in a various methode or manner viz. Somtimes some parts of i•• are directly expressed in Precept & Doctrines; and somtimes som•• parts of it are only implyed, and to be gathered by good conse∣quence from Promises, Threat••∣nings, Examples, &c. mentione•• & historically related.

PROOF. I. The books of Moses, a•• the Prophets doe in great part consist of P••••∣cepts and doctrines: See Exod. 20.1. &c. conteining the Decalogue. See also Math 5. & 6. & 7. cap. conteining Christs sermon

on the mount, &c.

II. The Scripture aboundeth in precious Promises unto the conscionable observers of some religious courses, that are not ex∣pressely commanded. An instance hereof is in Revel. 1.3. Blessed is he that readeth, & they that heare the words of this prophecie, & keep those things which are written therein: Albeit there is no expresse commandement to read the booke of the Revelation, and to observe the contents of it: yet the blessing promised to the reading, hearing, and keeping, implieth that such course is wel-pleasing to God, & consequently that he willeth and requireth the same.

III. The holy Scripture is full of Threat∣nings of judgments and curses to be inflic∣ted and executed on people in case of some courses omitted, which yet are not expres∣ly commanded to be practised. An instance hereof is in Ierem. 10.25. Powre out thy fury upon the families that call not upon thy Name. Howbeit there is no where in Scripture an expresse Precept given to families to call upon Gods Name, yet this propheticall im∣precation or threatning of Gods fury to fa∣milies for omission or contempt of such course, implieth that God requireth fami∣lies to call upon his Name: For God in pu∣nishing any doth alwaies proceed justly.

Gen. 18.25. Shall not the Iudge of all the earth doe right?

IV. Sundry books both in the old and new Testament, are in great part historicall and exemplary, conteining divers examples of imitable practises, which have no expresse commandement. An instance hereof is in Act. 14.23. When they had ordained Elders in every Church, &c. This historicall example implieth, that although there is no expresse direction to ordaine Elders in every Church, yet notwithstanding that every Church ought to have Elders.

I. REAS. Because if the directions in the holy Scripture should not be aswell ga∣thered and drawne by just consequence from Promises, Threatnings, and Examples, as from Doctrines and Precepts, then it would follow, that sundry portions of the Scrip∣tures, could not be applied for common in∣struction: which yet is a principall end of all Scripture. See Rom. 15.4. For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. 1. Corinth. 10.11. Now all these things happened unto them for ensamples, & they are written for our admonition, upon whom the ends of the world are come.

II. REAS. Because such directions as are implied by good consequence in the ho∣ly

Scriptures by way of Promise, Threat∣ning, or Example, may be said to be the ex∣position or intimation of some commande∣ments, the which are not directly expressed: As namely the observatiō of the Lords day, or first day of the weeke, instead of the se∣venth day, or Sabbath of the old Testament, Revel. 1.10. Act. 20.7. 1. Corinth. 16.2. The baptising of womē aswell as men, Act. 16.15. &c. For our Saviour Christ after his Resurrection, & before his Ascention spake unto his Apostles of things perteining to the kingdome of God, as it is written, Act. 1.3. So that doubtlesse things practised by them afterwards, which are mentioned in the Acts of the Apostles, were observed by vertue of such his direction. And whereas it is said, 1. Iohn. 3.4. Sinne is the transgression of the law; The meaning seemeth to be extended thus farre, that the law is transgressed not only in sinning against expresse precepts: but also against implied commandements in any of the forementioned waies of Promises, Threatnings, or Examples recorded in the Scriptures.

I. OBSERVAT. The ten commande∣ments being exceeding broad: Psal. 119.96. cannot be interpreted according to their just latitude, unlesse their exposition be exten∣ded unto Promises, Threatnings, Exam∣ples,

&c. throughout the Scriptures, im∣plying the true and full meaning of them in sundry particulars: As is most evidently to be seene in the affirmative part understoode, of the second and third commandements of the first table.

II. OBSERVAT. The Examples regi∣stred in the holy Scriptures may be said to be imitable, or that ought to be imitated, against which no just exception can be takē, nor any good reason given, why they should not belong & apperteine unto all the people of God indefinitely, aswell as to them them∣selves which have so walked and practised. True it is, God did some things, which men cannot imitate, neither is it lawfull for any to seeke to enterprise. Christ likewise being God, & the Messias, did such things, which Christians neither may attempt, nor can ef∣fect. The Patriarchs, Prophets, Jews, A∣postles, & Evangelists, did some things as Patriarchs, as Prophets, as Jews, as Apo∣stles, & as Evangelists, wherein it is not law∣full to imitate them. Magistrates, Ministers, Parents, Masters, &c. have done, and may doe some things, which their inferiours sub∣jected to them may not doe. But in some other things, God, and Christ, and the Pa∣triarchs, and the Prophets, and the Jews, and the Apostles, and the Evangelists, and

the Magistrates, Ministers, Parents, and Masters may & ought to be followed, being of generall or of speciall concernment for all, or severall sorts of persons. See Ephes. 5.1. 1. Corinth. 11.1. Iames, 5.10. Hebr. 6. 11, 12. & 12.1. Philip. 3.17. Iosh. 24.15.

VI. PROPOSITION. One important direction, and speciall concernment which God requireth in the holy Scripture, is, That his people shall worship and serve him, in some religious performances every day, in the whole course of their naturall lives.

PROOF. Zachary, the father of John the Baptist, filled with the holy Ghost in his prophetical song, thus expresseth this lesson, Luk. 1.74.75. That we being delivered out of the hands of our enimies, might serve him without feare; In holinesse & righteousnesse before him, all the daies of our life. And thus indeed the godly Israelites were wont to approve themselves, as the Apostle Paul testifieth on their behalfe occasionally, Act. 26.7. Vnto which promise our twelve tribes instantly serving God day & night hope to come.

I. REAS. Because every day through Gods most wise dispensatiō & government, doth serve the Lord in its kinde, ministring cause and occasion unto his people, to serve him daily. See this in Psal. 19.2. Day unto day uttereth speech, and night unto night shewed knowledge.

II. REAS. Because God is the same every day, unchangeable in his power, in his will in his justice, and in his mercy, and other his divine attributes. See Malac. 3.6. I am the Lord, I change not. Hebr. 13.8. Iesus Christ the same yesterday, and to day, and for ever. La∣ment. 3.22, 23. His cōpassions faile not; They are new every morning. And therefore his people ought every day in their measure to walke answerably; for so they shall walke wor∣thy of the Lord unto all pleasing. Col. 1.10.

III. REAS. Because Mans short life is reckoned by daies. See Job 14.1. Man the is borne of a woman is of few daies. This is foure times in one sentence mentioned by the Pa∣triarch Iacob, Gen. 47.9. Iacob said unto Pha∣raoh, The daies of the yeeres of my pilgrimage an•• an hundred and thirty yeeres: few and evill have the daies of the yeeres of my life beene, and have not attained unto the daies of the yeeres of the life of my fathers, in the daies of their pilgrimage. Moreover no man knoweth whether he shall live till to morrow, James. 4.14. Nor yet what a day

may bring forth; Prov. 27.1. And therefore it greatly behooveth to redeeme the time, Ephes. 5.16. for otherwise we may be surprised by the comming of the Lord, in a day when we looke not for him, and in an houre that we are not ware of. Math. 24.50.

OBSERVAT. In the old Testament God instituted and ordained that a daily sacrifice should be offered unto him. See Exod. 29.36, 38. Thou shalt offer every day, day by day con∣tinually. This his ordinance seemeth to sig∣nify & to teach his people in all ages, that no day should goe over their heads, without performance of some religious service unto him; like as they doe day by day continual∣ly expect and seeke daily bread at his hands. Math. 6.11. Luk. 11.3.

VII. PROPOSITION. The observing and sanctifying of the Lords day wholly in reli∣gious exercises, publickly & pri∣vately, by vertue of the fourth commandement of the morall Law, (viz. Exo. 20.4. Remember the Sabbath day to keepe it holy) doeth not exempt or free the people of God

from spending some time in reli∣gious exercises every day of the weeke besides, according to that which hath beene declared in the sixt Proposition.

PROOF. David a man after Gods owne heart (1. Sam. 13.14.) that conscionably ob∣served the Sabbath day, as appeareth Psa. 9••▪ 1 Title; A Psalme or song for the Sabbath day, &c. was conscionable also of daily service. Psal. 61.8. I will sing prayse unto thy Name for ever, that I may daily performe my vowes. So the Christians in the new Testament had respect not only unto the Lords day to keepe it ho∣ly, Act. 20.7. Vpon the first day of the weeke the disciples came together to breake bread, &c. but also to religious exercises daily, Act. 17.11. And searched the Scriptures daily.

I. REAS. Because God is the absolute & soveraigne Lord of every day, to order and dispose of it, as seemeth good unto the will of his divine pleasure. Psal. 74.16. The day is thine, the night also is thine; thou hast prepared the light and the Sunne: And therfore he hath authority to command and appoint such ser∣vice to be done as he pleaseth, either in our generall or particular callings.

II. REAS. Because in the old Testament

there were sundry times set apart unto di∣vine worship by Gods owne institution and appointment, besides the morall Sabbath day. Levit. 23.4, &c. These are the feasts of the Lord, even holy convocations, which ye shall proclaime in their seasons; viz. The Passover, The feast of the first fruits, of Pentecost, of Trum∣pets, of Tabernacles, the day of atonement, &c. So that the keeping of the morall Sabbath should be no prejudice to religious service at any other seasonable times.

OBSERVAT. The meaning of the argu∣ment used to perswade unto the religious keeping of the Sabbath day in Exod. 20.9. Sixe daies shalt thou labour, & doe all thy worke, &c. seemeth to be, that the works of mens particular callings may & ought to be done only within the space of the sixe daies of the weeke, and not on the seventh, or Sabbath day. But it doth not follow hence, as if men were not allowed to serve God religiously at any time within the sixe daies. And this will further appeare, if it be also observed, that labour in mens particular callings is not commanded in the fourth commandement of the Decalogue, sith it is in the first table, which enjoyneth our duty towards God: but it seemeth to be required in the eight commandement, which is in the second ta∣ble, directing our duty towards our selves,

and our neighbours.

VIII. PROPOSITION. The worship and religious se••∣vice which ought to be perfo••∣med unto God every day, is, t•• Prayer; 11. Some exercise in th•• holy Scripture, and III. Godl•• Meditation.

The Proofes and Reasons of this Prop••∣sition are to be seene in the declaration 〈◊〉〈◊〉 these kindes of religious services distinctly as followeth.

IX. PROPOSITION. Prayer unto God is a princ••∣pall part of such religious wo••∣ship & service, as is taught in th•• holy Scriptures, in which the peo∣ple of God ought to spend som••∣time every day.

PROOF. This Proposition is by good•• just consequence implied in the Lords pr••∣yer (as it is usually styled) in that fourth ••••∣rection or petition, Math. 6.11. Give us 〈◊〉〈◊〉 day our daily bread; which is also expressed▪ the same effect, Luk. 11.3. For here••••

we are given to understand, that it is our du∣ty to seeke unto God every day, for a supply of daily requisites for subsistance in this life. And this is manifest the rather, if we doe ob∣serve that the terme or adverbiall particle of time, This day, or To day, implieth Every day as it shall succeed other, day by day conti∣nually.

I. REAS. Because whereas the evills & miseries of sinne & punishment are every day incident, Math. 6.34. Sufficient unto the day is the evill thereof: Prayer to God is a most ef∣fectual meanes to prevent, or stay, or remove the same. See this, Amos, 7.2, 3, 4, 5, 6. 1. Chron. 4.10. Amos and Iabez by their prayers prevented, stayed, and removed in∣vading evills; God accepting them. And thus much may also be gathered from the following directions and deprecations in the Lords prayer, Math. 6.12, 13. Forgive us our debts; Lead us not into temptation; but deliver us from evill. For God is able to keepe from fal∣ling; Iude, ver. 24. to subdue iniquity; Micah 7.19. to deliver out of temptation; 2. Pet. 2.9. to uphold in weaknesse; 2. Cor. 12.9. and to stay the course of evills: 2. Chron. 30.20. Yet notwithstanding he wilbe sought unto therein. Ezek. 36. vers. 37. Thus saith the Lord God, I will yet for this be enquired of by the house of Israel to doe it for them.

II. REAS. Because Prayer to God, that most powerfull way and meanes whic•• God hath ordained and sanctified, for th•• obteining of such blessings, as he purpose•• to bestow upon his people: As it is direct•• taught, Math. 7.7, 8. Aske, and it shalbe giv•••• you; seeke, and ye shall finde; knock, and it sh•••••••• opened unto you. For every one that asketh, ••••∣ceiveth; and he that seeketh, findeth; and to b•• that knocketh, it shalbe opened. Ierem. 29.1•• 13. Then shall ye call upon me, and ye shall go 〈◊〉〈◊〉 pray unto me, and I will hearken unto you. A•••• ye shall seeke me, and finde me, when ye shall se•••••••• for me with all your heart.

III. REAS. Because Prayer giveth 〈◊〉〈◊〉 sanctified and comfortable use of such bl••••∣sings and mercies, as are already possessed a•••• enjoyed by the people of God. See 1 Ti•• 4.4, 5. Every creature of God is good; &c. for 〈◊〉〈◊〉 is sanctified by the word, and prayer.

OBSERVAT. When God is sought un•••• every day by prayer, for a bestowing of da•••••• requisites; it is a good testimony, that the•••• is an acknowledgment, and dependance t•• his gracious providence, & fatherly dispe••∣sation continually, as it is implied in Psal. 6▪ 2. O thou that hearest prayer, unto thee shall 〈◊〉〈◊〉 flesh come. The Psalmist David in time of th•• famine, which lasted three yeeres, sough•• unto God for daily bread; 2. Sam. 21.1, &c▪

And having received an answer of peace, he penned (as may be probably conjectured) the 65^th Psalme; to expresse his gratitude, and to teach others, how to demeane them∣selves in time of straits, and wants, namely, to goe to God, that heareth prayers, when he is sought unto, and called upon.

X. PROPOSITION. The best and most acceptable way and course for the people of God to approve themselves in the performance of the service of prayer, is, that having a gift of knowledge and utterance, they doe not limit & stint themselves unto a set forme of words; but rather that they doe conceive their Prayer, as cause & occasion shall justly require.

PROOF. The holy servants of God men∣tioned and approved of in Scripture in their course of praying, have beene wont usually & for the most part to cōceive their prayers. Daniel, greatly beloved, whē he understood by his reading in the booke of the prophesy of Jeremiah, the number of the yeeres to be

accomplished in the desolations of Jerusa∣lem, conceiveth his prayer accordingly. See Dan. 9.1, &c. The booke of God is plenti∣full in instances of this kinde, as may be seene in the booke of Psalmes, and othe•• historicall books.

I. REAS. Because every gift of God Spirit, and consequently the gift of prayer, ought to be stirred up, and exercised, accor∣ding to just occasions offering themselves, See 2 Timoth. 1.6. I put thee in remembrance, that thou stirre up the gift of God that is in thee. For therefore God doeth bestow the gift 〈◊〉〈◊〉 prayer upon his people, that they may exer∣cise the same, & so attaine the fruit thereof▪ Zach. 12.10, 11, &c. compar. with chap. 13.1. And I will powre upon the house of David, and upon the inhabitants of Ierusalem, the Spirit 〈◊〉〈◊〉 grace, and of supplications, and they shall loo•• upon me whom they have pierced, and they sha•••• mourne, &c. In that day there shalbe a fountai•• opened to the house of David, & to the inhabitan•••• of Ierusalem, for sinne, and for uncleannesse.

II. REAS. Because there are varieties 〈◊〉〈◊〉 necessities and occasions which doe often∣times fall out, and present themselves daily unto the people of God: So that it is there∣fore requisite, they should frame thei•• prayers sutable thereunto. Solomon in 1. King. 8.33, &c. giveth instances of sundry

occasions of prayer, and of sutable seeking of God; as namely, Trespasses, Captivity, Drought, Famine, Sword, Pestilence, Blasting, Mildew, Locusts, Caterpillers, &c.

III. REAS. Because when the gift of prayer is exercised and stirred up, in concei∣ving and uttering of our requests according to the present occasion; then the Spirit doth more sensibly helpe our infirmities (as a voice speaking in our eares behinde us, Isai. 30.21.) dictating and giving matter, words, and affections according to the will of God; whereas we ourselves for the most part are ignorant, dull, cold, unaffected, and in∣disposed dat such time. See Rom. 8.26, 27. Likewise the Spirit helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit it selfe maketh intercession for us, with groanings which cannot be expressed. And he that searcheth the hearts, knoweth what is the minde of the Spirit, because he maketh intercession for the Saints, according to the will of God.

OBSERVAT. The gifts of knowledge & utterance, wherewith some persons are en∣riched (1 Corinth. 1.5.) being common gifts of the Spirit; that is to say, such gifts as are common to some naturall men, & hy∣pocrites, and given to them aswell as to the regenerate ones (Isaiah, 58.2, 3, &c.) ought to be exercised and improved carefully, and

conscionably to the advantage of the giver, that hath committed them to their trust to such ends; as the parable of the talents shew∣eth: Math. 25.14, 15, &c.

XI. PROPOSITION. Albeit conceived prayer (as hath beene said, Proposit. X.) is the best and most approved way ordinarily, to expresse the desires of the soule; as proceeding and issuing from a more speciall assi∣stance of the Spirit of God: yet it is not only lawfull, but may be also very expedient and requisite, for some persons, and at some times, to use set formes of prayer.

PROOF. The Lords Prayer, is not only a rule of prayer, but also a forme of praver: As appeareth by comparing together Math. 6.9, &c. and Luk. 11.2. For in Mathew it is said, After this maner pray ye; &c. But in Luke it is said, When ye pray, say, Our Father, &c. There are also sundry formes of prayer, which were prescribed for some persons, & on some occasions. See Numb. 6.23, 24, 25, 26. & 10.35, 36. Psal. 20. & 102. &c.

I. REAS. Because many of the people of God at their first entrance into the profession of the Gospel, being newly converted, are as yet very ignorant of the waies of God, not knowing how to walke or order their reli∣gious course, or to pray aright; but doe stand in great need of some helps: for so it was with the disciples of John the Baptist, and with the disciples of our Saviour Christ also; as may be gathered from that request which one of Christs diciples made unto him, Luk. 11.1. Lord teach us to pray, as Iohn also taught his disciples.

II. REAS. Because many members of Christian Congregations, and Families, are dull of hearing, and slow of conceiving of what is said and uttered in the ministery of the word touching some divine trueths: for so the Apostle affirmeth of the beleeving Hebrews, Hebr. 5.11. Ye are dull of hearing. Which affirmation is aswell appliable unto praying, as to the hearing of the word prea∣ched, sith understanding and discerning is re∣quisite in prayer, aswel as in hearing of the word; as is implyed in that demand of the Apostle Paul, 1. Corinth. 14.16. Hovv shall he that occupieth the roome of the unlearned, say Amen at thy giving of thanks, seeing he understan∣deth not vvhat thou sayest? As if he should say, Unlesse he that is present at prayer doe un∣derstand

what is prayed, he cannot be a fruit∣full partaker of such prayer. And therefore as it is very meet, that in the ministery of the word, the same things be oft repeated and inculcated, Philip. 3.1. So it is likewise is prayer.

I. OBSERVAT. Prayer is an expressio•• of our will to God. See Psal. 25.1. Now whatsoever condition or qualification is re∣quired unto prayer (or lifting up the soule to God) to make it lawfull and acceptable, the same may be made use of in a set forme o•• prayer, viz. Knowledge, Conscience, Faith Hope, Sincerity, Fervency, &c.

II. OBSERVAT. The words of him that uttereth a prayer in the presence of others, are unto them as a set forme of prayer, and for ought they know, may be a forme pre∣meditated & prepared to be expressed word for word: And they are bound to confine their spirit thereto, and in no sort to suffer their hearts to wander, or to be otherwise occupied; as it is implied, Deut. 27.14, &c.

XII. PROPOSITION. Some exercise in the holy Scrip∣ture is also a part of that religious service which the people of God ought to observe daily.

PROOF. God himselfe doeth prescribe this daily practise to his people, Josh. 1.8. This booke of the law shall not depart out of thy mouth, but thou shalt meditate therein day & night, that thou maiest observe to doe according to all that is written therein, &c. And the noble Bereans walking according to this doctrine had sin∣gular approbation & commendations, Act. 17.11. They searched the Scriptures daily, &c.

I. REAS. Because the word of God is the spirituall mans daily bread, wherewith his soule is fed, & his spirituall strength and stature promoted; as it is intimated, 1 Pet. 2.2. As new borne babes desire the sincere milke of the word, that ye may grow thereby. This spirituall food is as necessary and usefull for the soule every day, as corporall repast for the body: And accordingly the godly-wise have estee∣med of it. See Job, 23.12. I have esteemed the words of his mouth, more then my necessary food.

II. REAS. Because daily exercise in the Scripture is an effectuall preservative against the danger of daily sinning against God, notwithstanding the deceitfulnesse of sinne is such as it is: For I. The word will discover sinne, Rom. 7.7. and so give prevention to it. See Psal. 17.4. By the words of thy lips, I have kept me from the path of the destroyer: As if David had said, The knowledge I have of thy word through my daily converse in it,

hath restrained me from the killing of Saul when temptation and opportunity serve•• thereunto. II. The word daily conversed 〈◊〉〈◊〉 will cleanse from such sinnes, as by occasio•• any doe fall into, or are overtaken withal•• See Psal. 119.9. Wherewith shall a yong m•••• cleanse his way? by taking heed thereto accordi•••••• to thy word.

III. REAS. Because the word of Go•• is a part of our Christian & spirituall armour•• even the Sword of the Spirit, Ephes. 6.1•• to defend against Satan, who daily goeth about like a roaring lyon, seeking whom he may devoure. 1 Pet. 5.8. Iob, 1.7. & 2.••. Our blessed Saviour Christ by his skilfull us•• of this spirituall weapon fully defeated Sat•••• in his three most violent assaults, Mat. 4.4.

OBSERV. The holy Scripture for the excellency thereof, is called Bible or books by way of eminency, because these books doe farre surpasse all others in respect of their authority and use. See Joh. 5.39. Search th•• Scriptures; for in thē ye thinke to have eternall life 2 Pet. 1.19. We have also a more sure word of pro∣phecie, whereunto yee doe well that ye take heed, a unto a light that shineth in a darke place, untill the day dawne, and the day-starre arise in your hearts.

XIII. PROPOSITION. The Scripture-exercise requisite

every day, consisteth either I. In reading of it; II. In singing of Psalmes; III. In Catechising; or IV. In Conference. In any one, or two, or all of these, as op∣portunity may serve and permit.

The proofes and reasons of this Propo∣sition, are to be looked for in the declaration of these distinct kinds of Scripture-exercises in the Propositions immediatly following.

XIV. PROPOSITION. Reading of the Scripture, or hearing it read, is a religious ser∣vice, which ought frequently to be performed.

PROOF. Daily reading of the word is enjoyned to Kings. See Deut. 17. vers. 18, 19. He shall write him a copy of this law in a booke, out of that which is before the Priests the Levites. And it shalbe with him and he shall reade therein all the daies of his life, &c. If a Kings weighty affaires doe not exempt him from this daily service unto God, much lesse may others be dispensed with.

REAS. Because frequent reading of the word is very effectuall for the bettering of

our spiritual state daily. See Deut. 17.19, 20 The King shall daily reade, That he may lear•• to feare the Lord his God, to keepe all the wor•• of this law, & these statutes to doe them: That 〈◊〉〈◊〉 heart be not lifted up above his brethren, and t•••• he turne not aside from the commandement, to t•••• right hand, or to the left, &c.

OBSERVAT. Albeit much reading mens writings and books, is a wearinesse 〈◊〉〈◊〉 the flesh, and there is no end therein: y•••• by reading the words of trueth in the hol•• Scripture, we may be daily admonished 〈◊〉〈◊〉 our whole duty: The summe whereof is Feare God, and keepe his commandements. S•••• Eccles. 12.10, 11, 12, 13.

XV. PROPOSITION. In reading the Scripture daily it seemeth to be most expedient & profitable to read in order the severall books and chapters, from the beginning of Genesis to the end of the Revelation.

PROOF. This Proposition is considera¦ble from the course and methode that th•• penmen of the Scripture have observe•• (speaking as they were moved by the hol•• Ghost, 2 Pet. 1.21.) in their setting down in order for the most part the contens 〈◊〉〈◊〉

their writing. See this implied by the Evan∣gelist Luke his preface to his history of the Gospel, Luk. 1.1, 2, 3. Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely beleeved among us; Even as they delivered them unto us, which from the beginning were eye-witnesses, & ministers of the word: It seemed good to me also, having had prefect understanding of things from the very first, to write unto thee in order, &c.

I. REAS. Because there is for the most part some coherence both in the books, and the chapters, either in regard of time or matter, for giving further light to the un∣derstanding thereof; which by reading in order may be better observed. This is evi∣dent to any that are at all versed in the Bible.

II. REAS. Because a reading in order all the Bible respectivly, argueth a due esteeme of the Authour & contents thereof, as being wholly and equally the word of God, and wholly profitable. See 2 Timoth. 3.15, 16. From a child thou hast knowne the holy Scriptures. All Scripture is given by inspiration of God, and is profitable, &c.

I. OBSERVAT. Some portions of the holy Scripture in respect of our use may at some times, & on some occasions, be more fruitfully conversed in then others. The booke of Psalmes and of Isaiah, are both of

them made use of about sixty times in the new Testament; some books are mo•••• doctrinall then others; as the booke of Pro∣verbs, &c. So are some chapters; as Matther 5.6. & 7. chap. &c. yet this hindereth n•••• but that in daily reading an order is to be observed.

II. OBSERVAT. Any portion of Scrip¦ture being read, observed, and remembred though it be not understood for the presen•• yet it may be usefull and profitable for after∣wards. This may be seene by that which 〈◊〉〈◊〉 testified of the Disciples, John. 2.22. Wh•••• Iesus vvas risen from the dead, his Disciples ••••∣membred, that he had said this unto them; and th•• beleeved the Scriptures, &c. One special bene•• of such reading, is that it prepareth & fitte•• to a better profiting by the ministery of the word; as appeareth by the Eunuchs profiti•••• by Philips Sermon, although he was igno∣rant of that which he read before that time See Act. 8.35, &c.

XVI. PROPOSITION. Singing of Psalmes is a Scrip∣ture-exercise of divine institutiō that ought to be used frequently by the people of God.

PROOF. See Coloss. 3.16. Let the 〈◊〉〈◊〉

of Christ dwell richly in you, in all wisdome; tea∣ching & admonishing one another in Psalmes, and hymnes, and spirituall songs, singing with grace in your hearts unto the Lord. Ephes. 5.19. Spea∣king to your selves in Psalmes and hymnes and spi∣rituall songs, singing, and making melody in your hearts to the Lord.

I. REAS. Because inasmuch as we ought alwaies to serve God with joyfulnesse, and gladnesse of heart, as it is implied, Deut. 28.47. Philip. 4.4. Singing of Psalmes is an effectuall way and meanes to expresse such rejoycing: as is taught, James, 5.13. Is any merry? Let him sing Psalmes.

II. REAS. Because God doeth graciously accept and reward a due serving of him in singing of Psalmes. This may be gathered from his gracious respect to King Iehosha∣phat and the people of Iudah, after their consultation and appointment of Singers, according to his ordinance. For at the same time that they began to sing, he confounded their enimies. See 2 Chron. 20.22. And when they began to sing and to praise, the Lord set am∣bushments against the children of Ammon, Moab, and mount Seir, which were come against Iudah, and they were smitten, &c.

OBSERV. Gods will is done on earth daily in some good degree (according as we are directed to pray, Math. 6.10.) as it is

done in heaven by singing of Psalmes daily sith singing of spirituall songs is a heaventh service performed by the heavenly hoste continually. See Luk. 2.13, 14. And sudden there was with the Angel a multitude of the hea∣venly hoste, praising God, and saying; Glory 〈◊〉〈◊〉 God in the highest, and on earth peace, good wa•• towards men, Compared with Revel. 4.8, 9, 10, 11. And the foure beasts had each of the•• sixe wings about him, and they were full of eye within, and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty; which wa•• and is, and is to come, &c.

XVII. PROPOSITION. Catechising in the Principles of Christian religion is a divine or∣dinance, and a Scripture-exercise, which ought to be used & practi∣sed by the people of God fre∣quently, as occasion offereth and requireth.

PROOF. This doctrine God himselfe commandeth and commendeth unto his people, Deut. 6.6, 7. The words which I com∣mand thee this day, shalbe in thine heart. And thou shalt teach them diligently unto thy children, &c. Prov. 22.6. Traine up (or Catechize) childe in the way he should goe, &c.

I. REAS. Because Catecheticall instruc∣tion and information is very requisite & ne∣cessary for such Christians as are novices, & unskilfull in the word of righteousnesse. For so the Apostle Paul convinceth some of the beleeving Hebrews, Hebr. 5.12. For when for the time ye ought to be teachers, ye have neede that one teach you againe, which be the first principles of the Oracles of God, and are become such as have need of milke, and not of strong meat.

II. REAS. Because the good fruit and effect of frequent Catechizing and teaching wilbe found to be great, as there is a grow∣ing up in Christianity, even from childhood to old age; as Solomon advertiseth: See Prov. 22.6. Catechize, or traine up a childe in the way he should goe, and when he is old, he will not depart from it.

OBSERV. Catechisme properly consi∣dered, is an occasionall Scripture-exercise, to be used amongst such specially, as are yong and novices in the profession of Chri∣stian religion, that so a foundation may be laid (Heb. 6.1.) for an admission to the Lords table, which requireth an ability of selfe-examination to become a worthy commu∣nicant; that there may be a growing up in Christ, and a going forward to perfection. See 1 Corinth. 11.28. Hebr. 6.1. And yet notwithstanding a proposall and opening of

Catecheticall doctrine from time to time i•• the hearing of growne Christians may be very usefull. See this implied, Luk. 1.4 That thou mightest know the certainty of these things wherein thou hast beene instructed, or Ca∣techised.

XVIII. PROPOSITION. In the religious exercise of Catechising, it is not only law∣full, but also it may seeme to be expedient to make use for the most part of a set forme of some approved Catechisme.

PROOF. The Apostle Paul instructed his schollar Timotheus in a Forme of sound words, which probably was a set forme of Catechisme. See 2 Timoth. 1.13. Hold fas•• the forme of sound words which thou hast heard of me, &c. It seemeth also that the beleeving Romans had beene taught a forme of Ca∣techisme, which they willingly learned, and heartily submitted unto; as is testified of thē, Rom. 6.17. Ye have obeyed from the heart, that forme of doctrine, which was delivered you.

I. REAS. Because it is a great helpe to our understanding and memory to have the summe of Christian religion, which is pro∣miscuously set downe here and there in seve∣rall

parts of the Bible, to be compendiously abridged and methodically digested with good coherence in a set forme of Catechis∣me. It may seeme that the Apostles of Christ in the purest primitive times did frame such a Catechisme, which was called the Principles of the doctrine of Christ, or the Foundation; consisting of sixe principles, viz. I. Of Repentance from dead works; II. Of Faith towards God; III. Of Baptisme; IV. Of Laying on of hands; V. Of the Resurrection of the dead; And VI. of Eternall judgment. See Hebr. 6.1, 2.

II. REAS. Because in a forme of Cate∣chisme (as in a Mappe, in one prospect or view, as it were) much may be discerned with ease & delight in a short time. As Mo∣ses was shewed the land of Canaan on the top of Pisgah; Deut. 34.1, 2, 3, 4. So by way of allusion, it may be said touching a forme of Catechisme.

OBSERVAT. It is one of Gods most gra∣cious dispensations in these latter daies, that he hath granted the penne of the godly-learned interpreters, men of thousands, to write so many orthodoxe formes of Cate∣chisme, for the instruction of the ignorant in the grounds of Christian religion. Oh that such as have a price in their hand to get wis∣dome, had hearts likewise to make use of it! See Prov. 17.16.

XIX. PROPOSITION. Religious conference, repet••¦tion of Sermons, asking & answ••••¦ring of good questions, is a divi•••• ordinance, which ought often be practised.

PROOF. The example and practise Christ and his disciples argueth this. S•••• Mark. 4.10. When he was alone, they that 〈◊〉〈◊〉 with him, with the twelve, asked him of the Pa••••¦ble which he had insisted upon in his S••••¦mon. So Math. 13.51. Iesus saith unto th•••• (viz. to his disciples, after his publick pre••••¦ching was ended) have yee understood all th•••• things? They say unto him, Yea Lord, &c.

I. REAS. Because religious conference and mutuall exhortation is a good reme•••••• against the most dangerous spirituall mala•• of hardnesse of heart, occasioned and su•••• thered by the deceitfulnesse of sinne; as implied Hebr. 3.13. But exhort one anoth•••• daily, while it is called to day, lest any of you•• hardened through the deceitfulnesse of sinne.

II. REAS. Because godly talke and gra¦cious speech tending to edification, is ve•••• effectuall to minister grace to the hearers, i•• moving and stirring up the affections to•••• zealous temper. See Luk. 24.32. Did 〈◊〉〈◊〉

our hearts burne within us while he talked with us ••y the way, & while he opened to us the Scriptures?

OBSERVAT. Like as the Galilean dia∣••ect or manner of speech did bewray Peter ••o be one of Christs disciples: Math. 26.73. Mark. 14.70. So the language of Canaan made use of by such as serve the Lord (Isai. ••9.18.) argueth them to be religiously affec∣••ed and disposed. The Psalmist noteth it to be a marke and property of godly persons. Psal. 37.30. The mouth of the righteous speaketh wisdome, & his tongue talketh of judgment. Sith ••s our Saviour Christ teacheth, Math. 12.34. Out of the abundance of the heart, the mouth speaketh.

XX. PROPOSITION. Meditation on the Word (as likewise on the works) of God is a divine ordinance, in which the people of God ought to exercise themselves daily.

PROOF. This Proposition is directly ex∣pressed, Josh. 1.8. This booke of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night. And accordingly the godly-wise have beene wont to exercise themselves. See Gen. 24.63. The Patriarch Isaac vvent out into the field to meditate at even∣tide:

It seemeth it was his usuall course, David was frequent herein. See Psal. 119.•• O how I love thy law! it is my meditation the day.

I. REAS. Because godly meditation very profitable and helpfull to furnish a store the heart with good matter to be u••∣red, according to occasion offering it sel•••• The most wise king Solomon had good ••••∣perience herein. See Psal. 45.1. My he•••• inditing a good matter; I speake of the things wh•••• I have made touching the King: My tongue is ••¦pen of a ready vvriter, &c.

II. REAS. Because good meditation 〈◊〉〈◊〉 much affect the heart, according to 〈◊〉〈◊〉 subject that is meditated upon. See Ps•••• 119.15. I vvill meditate (saith David) on 〈◊〉〈◊〉 precepts: and have respect unto thy vvaies: A•••• he had said, A meditation on Gods precep•• is singularly usefull to worke my heart u•••••• a respect of Gods waies, and therefore I w•••• meditate on them. So likewise vers. 55. ibi•••• I have remembred thy Name, O Lord, in the nig•••• and have kept thy lavv; As if he had said, M•••• remembring and meditating on thy Na•••• in the night season hath beene effectuall •••• stirre me up, unto the observing & keeping of thy law.

OBSERV. Meditation is either occasio••∣nall; or set and deliberate.

I. Occasionall meditation is a making use ••f such things as by the providence of God ••o offer themselves to our eyes, eares, &c. 〈◊〉〈◊〉 we are in our callings, as the circumstances will permit. Thus Peter meditated on his ••eliverance out of prison. See Act. 12.11.

II. Set and deliberate meditation is, when here is a purposed sequestring ones selfe part, to performe this exercise more tho∣••oughly, and a making use of some fit and ••lect matters to be meditated on; and then ••••larging the minde and affections there∣••bouts. See Gen. 24.63.

XXI. PROPOSITION. The most seasonable and fitting ••ime of every day, ought to be ••llotted and taken for the daily ••orship and service, which God ••equireth his people to performe unto him.

PROOF. The Lord himselfe giveth this direction unto his people of Israel. See Numb. 28.1, 2. And the Lord spake unto Mo∣ses, saying; Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices, made by fire for a svveet savour unto me, shall yee observe to offer unto me, in their

due season. Levit. 23.4. These are the feas•••••• the Lord, even holy convocations, vvhich yee•••••• proclaime in their seasons.

I. REAS. Because Time being a nece••••∣ry and unseparable adjunct of every actio•••• be done, therefore the most seasonable•• convenient time ought to be discerned•• laid hold on thereunto. Eccles. 3.1. 〈◊〉〈◊〉 every thing there is a season, and a time to 〈◊〉〈◊〉 purpose under the heaven, &c.

II. REAS. Because seasonable perform••••∣ces of any businesses takē in hand, doe m•••• beautify and adorne the same. Eccles. 3.1. God hath made every thing beautifull in his ti•••• Prov. 15.23. A word spoken in due season 〈◊〉〈◊〉 good is it?

OBSERV. When in Scripture the peo•••••• of God are required to doe any duety 〈◊〉〈◊〉 waies, or continually; viz. 1 Thess. 5.•• 17. Rejoyce evermore. Pray without ceasing, 〈◊〉〈◊〉 The meaning seemeth to be that thank••••••∣ving and prayer, and other religious duti•••••• and exercises, ought to be performed at s••••∣sonable and fitting times for performa•••••• thereof. Otherwise the duties of their p••••∣ticular callings would be wholly interrup•• and neglected, which yet are allowed 〈◊〉〈◊〉 enjoyned to be done. 2 Thess. 3.10. Alb•••• these are not to be left undone. Math. 2••▪ 23. Allus. For as Mephibosheth his ea••••••

••read continually at Davids table, 2 Sam. 9.7. ••mported that he did eate every day at Da∣••ids table, at usuall meale-times, or at the ••ccustomed times of eating: so it is in this ••ase also of time for religious duties, viz. in ••he seasons thereof.

XXII. PROPOSITION. Morning and Evening are the most seasonable and fitting times of every day for the performance of the religious duties of prayer. ••nd Scripture-exercises above mentioned.

PROOF. God the Father who hath put ••he times and seasons in his owne power, Act. 1.7. did appoint the morning and the ••vening for his service, day by day, even his ••aily burnt offering of two lambs, Numb. ••8.4. The one lambe shalt thou offer in the mor∣••ing, and the other lambe shalt thou offer at even, &c. And accordingly the godly, who have ••ehaved themselves wisely in their waies, ••ave ordered their course. See Psal. 5.3. My voice shalt thou heare in the morning, O Lord, ••n the morning will I direct my prayer unto thee. Psal. 141.2. Let my prayer be set forth before thee ••s incense; and the lifting up of my hands as the ••vening sacrifice.

I. REAS. Because the variety of the ••••••∣casions and affaires of every day, and the ••••∣cessities of every night, are such as have 〈◊〉〈◊〉 of Gods counsell and encouragement in 〈◊〉〈◊〉 outgoing of the morning and evening 〈◊〉〈◊〉 every day and night; if so they may be m•••••• to rejoyce. Now this shalbe effected 〈◊〉〈◊〉 a seasonable converse with God morning 〈◊〉〈◊〉 evening every day. See Psal. 65.2. O•••••• that hearest prayer, unto thee shall all flesh co•••••• compar. vers. 8. Thou makest the outgoing of 〈◊〉〈◊〉 morning and evening to rejoyce.

II. REAS. Because in the morning u••••∣ally mens spirits are most fresh and ap•••••• any undertakings, as is implied, Job, 11.••••▪ So that it is meetest to give unto God s•••••• first fruits. Allus. Prov. 3.9. Honour 〈◊〉〈◊〉 Lord with thy substance, and with the first fr•••••• of all thine increase. And in the evening u••••∣ally men are freest from the distractions 〈◊〉〈◊〉 their worldly businesses and imploymen•••• in regard of darknesse overtaking, as is i••∣plied, Psal. 104.23. And in that respect 〈◊〉〈◊〉 freest at such time for Gods service. S•••••• Psal. 3. vers. 4, 5. I cried unto the Lord with 〈◊〉〈◊〉 voice, and he heard me out of his holy hill. Sel•••••• I laid me downe, and slept, &c.

OBSERV. Prayer & Scripture-exercis•••• morning and evening, are the godly 〈◊〉〈◊〉 his keyes, to unlock and open for him 〈◊〉〈◊〉

blessings to be enjoyed in the day time; and to lock and shut up the discomforts and dan∣gers of the night season: So that the Sunne ••hall not smite by day, nor the Moone by ••ight. Psal. 121.6.

XXIII. PROPOSITION. Albeit Prayer and some Scrip∣ture-exercise ought to be conver∣sed in both morning and evening every day; yet in some cases, viz. of mercy and necessity, there may be an omission thereof: otherwise not.

PROOF. The Passeover, that solemne ordinance of God for the Israelites, might ••n some cases be forborne and omitted for time; viz. in case of a journey, or some uncleanesse, &c. Numb. 9.13. So the reli∣gious duties for the day, when such works doe interpose, as the time and occasion will not permit to be performed, may be omit∣ted at such time. See Math. 12.7. I will have mercy, and not sacrifice.

I. REAS. Because the Lord God, who ••s the onely absolute lawgiver (Isaia. 33.22.) may dispense with his owne law as seemeth good unto himselfe, and as sometimes he

hath done. He dispensed sometime wi•••• the sixt commandement of the Decalogue▪ Thou shalt not kill; when he appointed Ab••∣ham to offer up his sonne Isaac. See Ge•••• 22.2. And with the eight commandemen•• Thou shalt not steale; when he directed th•• Israelites to spoile, or rob, the Egyptian See Exod. 3.22.

II. REAS. Because God the Father wh•••• hath put the times in his owne power, h••∣ving an absolute soveraignty over them; 〈◊〉〈◊〉 is expressed, Psal. 74.16. The day is thine, 〈◊〉〈◊〉 night also is thine; may therefore dispose•• them according to the will of his ow•• pleasure. See Matth. 12.8. The sonne of m•••• Lord, even of the Sabbath day.

OBSERV. The Soveraigne Lord Go•• may doe with his owne, what he wil•• Math. 20.15. Is it not lawfull for me to doe w••••▪ I will with mine owne? He may appoint th•• same time to a worke of mercy or necessity which he hath ordinarily designed unto th•• solemne serving of him. See Math. 12.7, 8.

XXIV. PROPOSITION. When by occasion of works of necessity, any one is necessitate•• to an omission of such religious serving of God in Prayer and

Scripture-exercise, which ought to be performed morning and evening every day; Then such omission ought notwithstanding to be very greivous, and taken to heart greatly by him, that is ex∣posed to so great straits.

PROOF. This Proposition is implied in another case intimated by our Saviour Christ when he had foretold the destruction of Ie∣rusalem unto his disciples. See Math. 24.20. Pray that your flight be not on the Sabbath day. For it would be greivous to fly on the Sab∣bath day, consecrated to religious serving of God, though necessity did compell there∣unto; sith by such flight there must needs be an unavoidable omission of the solemne worship of God. So it is in other cases likewise.

I. REAS. Because through an omission of solemne serving of God, there must needs be a want of that blessed comfort and revi∣ving, which is wont to be found in sweet communion with God therein. This is evi∣dent from that complaint of David in his necessitated want of Gods solemne worship, occasioned by Sauls persecuting of him.

Psal. 63.1, 2. My soule thirsteth for thee; my fl•••• longeth for thee; in a dry and thirsty land, who no water is: To see thy power and thy glory, as have seene thee, in the Sanctuary. There is the same reason for complaint in regard of ne∣cessary omission of solemne serving of God morning and evening.

II. REAS. Because there is great dange•• of spirituall distemper in the soule of a Chri∣stian, through omission of any daily duty 〈◊〉〈◊〉 religion. For so the Apostle Paul giveth 〈◊〉〈◊〉 understand, as it is implied, Hebr. 3.13. But exhort one another daily, while it is called▪ To day, lest any of you be hardened through th•• deceitfulnesse of sinne.

OBSERV. As the want of corporall repa•••• although it be but for a day, will occasion and cause some faintings of spirits; as is to be seene in that fainting that was in the people in Sauls army, when they had had no foo•• for the space of one day: See 1 Sam. 14.2••.29. So likewise in the want of spiritual repast to be tasted in Gods ordinances, th•• soule or inward man, wilbe apt and ready 〈◊〉〈◊〉 faintings; as David professeth, Psal. 84.•••• My soule fainteth for the courts of the Lord, &c▪ This is likewise appliable in the case of dai•••• serving of God.

XXV. PROPOSITION. Vnjust and sleight pretences of want of leisure, through some ur∣gent necessity, for performance of religious service at seasonable times, ought carefully to be taken heed of and avoided.

PROOF. The Prophet Haggai doeth no∣tably convince the Jews after their returne from the captivity, of grosse failing, for a sleight excusing their delay of reedifying the Temple. Hag. 1. vers. 2. Thus speaketh the Lord of hosts, saying, This people say, The time is not come, the time that the Lords house should be built, &c.

I. REAS. Because vaine pretences and excuses do argue and bewray unsoundnesse of heart and notorious hypocrisy, which God (the searcher of mens hearts and waies, Jerem. 17.10.) taketh notice of, and convin∣ceth, as tending to apostacy. See 1 Timoth. 4.2. Speaking lies in hypocrisie, having their con∣science seared with an hot yron.

II. REAS. Because such hypocriticall pretences and excuses will affoard no solid comfort in the latter end, to such as make use of them; as is noted, Isa. 33.14. The

sinners in Zion are afraid, fearfulnesse hath sur∣prised the hypocrites: who among us shall dwe•••• with the devouring fire? who amongst us shal•• dwell with everlasting burnings?

OBSERV. It is utterly a fault, to be ad∣dicted to excuses; yea it will find out in du•• time, and cause ruine. It was inexcusable on Sauls part to command the Priest to withdraw his hand by occasion of an unjust feare of danger. 1 Sam. 14.19. It was the fault of Felix to dismisse the Apostle Paul as he was preaching, upon a pretence of taking a more convenient season to send for him againe. Act. 24. vers. 25. It was the sinne of Jeroboam the sonne of Nebat (who made Israel to sinne) to hinder the ten tribes from going up to Jerusalem to worship, preten∣ding it would be too much paines for them. 1 King. 12.28. Thus it is in all vaine and un∣warrantable excuses.

XXVI. PROPOSITION. More or lesse time ought to be spent every day in religious exer∣cises according to the gifts, state, degree, calling, and condition of persons, as they shall require, or admit.

PROOF. See Luk. 12.48. Vnto whomsoever much is given, of him shalbe much required: and to whom men have committed much, of him they will aske the more.

I. REAS. Because God, who dispenseth his gifts diversly, even to every one accor∣ding to his ability of imploying them, viz. giving to one five talents, to another two, to another one: Math. 25.15. He doth accor∣dingly reckon with them. vers. 19. ibid.

II. REAS. Because God graciously accep∣teth, and abundantly recompenseth the re∣ligious service, that any one doeth performe in trueth and sincerity, according to his ta∣lent, whether it be more or lesse. See 2 Co∣rinth. 8.12. For if there be first a willing minde, it is accepted according to that a man hath, and not according to that he hath not.

OBSERV. In the time of the Ceremoniall law the people of God were required to offer, onely as their state and ability would suffer. See an instance hereof in the case of a womans purification, Levit. 12.8.

If she be not able to bring a lambe, then she shall bring two turtles, or two yong pigeons; the one for the burnt offering, and the other for a sinne offering: and the Priest shall make an atonement for her, and she shalbe cleane.

Our Saviour Christ like∣wise doth highly valew the widows farthing

cast into the treasury. Mark. 12. vers. 4••••

XXVII. PROPOSITION. The daily worship and service to be observed unto the Lord. Morning and Evening, ought t•• be performed by the Famili•••• and housholds of the people o•• God.

PROOF. This Proposition may be en¦dently inferred from that propheticall im¦precation, or threatning, Jerem. 10.2•• Powre out thy fury upon the Families, that call 〈◊〉〈◊〉 upon thy Name. And also from the approved testimony, which God himselfe giveth un•••• Abraham touching this matter. See G•••••• 18. vers. 19. I know Abraham, that he will com∣mand his children, and his houshold after him and they shall keepe the way of the Lord.

I. REAS. Because God hath made a spe¦ciall covenant of grace with the Families 〈◊〉〈◊〉 his people: and therefore he expecteth a•••• looketh for speciall religious family-duties from them. See Jerem. 31.1. At the same ti•••• saith the Lord, will I be the God of all the famili•••• of Israel, and they shalbe my people, &c.

II. REAS. Because the members of the same family, doe usually, and for the mo••••

part share and partake more or lesse both in the welfare, & in the miseries of one another mutually. And therefore they ought to use the meanes that God hath sanctified and or∣dained for the mutuall good and benefit of one another. Noah and his houshold were preserved in the Arke. Gen. 7.1, &c. Rahab and her houshold were saved at the overthrow of Jericho. Josh. 6.23. Obed-Edom & his houshold were blessed because of the Arke. 2 Sam. 6.11, 12. Nabal and his whole family were in danger of destruction together. 1 Sam. 25.17. Achan and his hous∣hold perished together. Iosh. 7.24.

OBSERV. It is remarkable throughout the holy Scriptures, how whole families, with their Governours, are many times made mention of together. Salvation came into Zacheus his house, when he became a sonne of Abraham. Luk. 19.9. Cornelius feared God, and his house. Act. 10.2. Ly∣dia was baptised, and her houshold. Act. 16.15. The Gaoler with all his house belee∣ved. Act. 16.34. Paul baptised the houshold of Stephanus. 1 Corinth. 1.16. The house of Onesiphorus is prayed for by the Appstle Paul joyntly. 2 Timoth. 1.16, &c.

XXVIII. PROPOSITION. Family-duties of religion ought

to be performed both mornin•• and evening, every day, by the whole family of the people o•• God, joyntly, and together.

PROOF. Worthy Joshua, that most vic••••¦rious Generall of the Israelites, when h•• had gotten the land of Canaan into the possession, and driven out the inhabitance professeth this for himselfe, & for his who•••• family; Josh. 24.15. As for me, and my ho•••• wee will serve the Lord. And according 〈◊〉〈◊〉 this his most pious resolution, the Israeli•••••• do at the same time professe in like manner. See Josh. 24.16, 17, 18—21—24.

I. REAS. Because every family of the people of God, is, as it were, a little Church or Congregation of Saints. See Rom. 16.•••• Philem. vers. 2. And to the Church in thy ho•••• Now in a Church-assembly the worship 〈◊〉〈◊〉 service of religion ought to be performe by the congregation joyntly. See this Ne•••••• 8.1. And all the people gathered themselves tog••¦ther, as one man, &c. 1 Corinth. 11.33. Wh•••• yee come together, tarry one for another.

II. REAS. Because God hath order the condition of families, for the most pa•••• in such sort, that there is convenient oppo••¦tunity for the members of thē to be prese••••

together morning and evening every day; albeit in other parts of the day their affaires may call them to be abroad, and severed one from another. And this may seeme to be some reason of that direction, Deut. 6. vers. 7. Thou shalt teach them, when thou liest downe, and when thou risest up: that is, both morning and evening.

OBSERV. As it was one ordinance of the Passeover in the celebration of it, that it should be eaten in every family by the mem∣bers of it joyntly, and together: Exod. 12.46. And accordingly it was observed by our Sa∣viour Christ, and his disciples, who were his family: See Math. 26.18, 20. Mark. 14.14, 17, 18. Luk. 22.11, 14. So it ought to be in other religious family-duties; the Gover∣nour & the rest of the family ought to joyne together.

XXIX. PROPOSITION. Albeit in prayer and Scripture-exercises, there ought to be a joyning together by the mem∣bers of the family, morning and evening, every day, as hath beene shewed in the former Proposi∣tion; yet notwithstanding in the

religious exercise of meditation it must be otherwise: viz. The severall members of the family ought to meditate alone & apa•••• by themselves; as opportunity i•• the day time, or in the night sea¦son, serveth thereunto.

PROOF. See this in the examples of God servants. Gen. 24.63. Isaac went out into th•• field to meditate at eventide. Psal. 119.14•• David saith, Mine eyes prevent the nigh•• watches; that I might meditate in thy word.

REAS. Because meditation is a worke 〈◊〉〈◊〉 the inward man, or an act of the minde, a•••• heart, seriously discoursing of this or that and answerably affected. This is implied Psal. 19.14. & 45.1. & 49.3. The meditation•• my heart. And therefore others cannot joy•••• therein. See 1 Corinth. 2.11. For what m•••• knoweth the things of a man, save the spirit of m•••• which is in him?

OBSERV. If meditation indited in th•• inward man of the minde and heart, sha•••• afterwards be uttered by word of mouth i•• the presence of others; such an utterance o•• it, altereth and changeth the nature of the service; whether it be in preaching, prayer

conference, &c. Sith such uttering is the good fruit of godly meditation of the heart. See Psal. 45.1.

My heart is inditing a good matter: I speake of the things which I have made touching the King: my tongue is the pen of a ready writer.

XXX. PROPOSITION. For the more decent, orderly, and edifying performance of re∣ligious family-duties morning and evening daily, some one of the Family ought to be, as it were, the mouth of the rest, going before them in the reading of the Scripture, and in making their requests knowne by prayer and supplication with thanksgiving: And the others of the family ought to testify their assent onely by a reverend & silent attention, and at the end of prayers, saying Amen, or So be it.

PROOF. See both of these: First, for Scripture-exercise, 2 King. 22.10. Shaphan

read it (the booke of the law) before the ki•••• Josiah. Secondly, for prayer, Act. 27.35. Hee (the Apostle Paul) gave thanks to God in the presence of them all: that is, He being in the ship, and to eate something with the rest o•• the company, was, as it were, their mo•••••• in the requisite thanksgiving at that time. See also in our Saviour Christs course, whe•• he prayed with his disciples, John. 17.1. Th•••••• words speake Jesus, and lift up his eyes to heave•• and said, Father, &c.

I. REAS. Because the Lord, who is a God of order, and not of confusion, doth require a decent and orderly performance 〈◊〉〈◊〉 religious services, which is when one spea¦keth, & others keepe silence; as the Apostle Paul sheweth more fully, 1 Corinth. chap. 1•• and then concludeth thus, vers. 40. Let 〈◊〉〈◊〉 things be done decently, and in order.

II. REAS. Because an orderly perfor¦mance of religious services, is highly com¦mended and approved as prayse-worthy 〈◊〉〈◊〉 the practisers and observers thereof, and indeed matter of special rejoycing to the be¦holders, and partakers thereof. See Colos. 2.5. Joying, and beholding your order, &c. The Apostle Paul rejoyced to behold the come order amongst the Saints at Colosse, an•• gave good approbation of the same.

OBSERV. Like as when religious wor¦ship

and service is performed in the publick & solemne assemblies, or Church-meetings; the Pastor or teacher is as their mouth to God, and as Gods mouth to them; as is shewed unto us, Nehem. 8.5, 6.

And Ezra opened the booke in the sight of all the people (for he was above all the people) and when he opened it, all the people stood up: And Ezra blessed the Lord the great God: and all the people answered Amen, Amen, with lifting up of their hands;

&c. So it ought to be in the per∣formance of family-duties: sith the families of Christians are, as it were, little Chur∣ches; as hath beene formerly manifested, Proposit. 28. Reas. 1.

XXXI. PROPOSITION. Yet notwithstanding in the Scripture-exercise of singing of Psalmes, all the members of the family (aswell and like as all the members of the publick assembly) ought to lift up their voices to∣gether, to make a sweet spirituall melody, and an holy harmony before the Lord, to the prayse of his glory.

PROOF. Thus the Lord by the prophe•• Isaiah expresly sheweth, Isaia. 52.8. W•••• the voice together they shall sing; &c. that is▪ They shall sing, all of them together.

I. REAS. Because the lifting up of voice together, and joyning together in singing o•• Psalmes, is most pleasing and delightfull 〈◊〉〈◊〉 the Lord; as may be seene by the graciou•• testimony which he hath given of his appro¦bation and acceptance thereof. See 2 Chro•••• 5.13.

It came to passe as the trumpette•• & singers were as one, to make one soun•• to be heard, in praising and thanking the Lord: and when they lift up their voice, with the trumpets and cymbals, and in∣struments of musick, and praysed the Lord, saying, For he is good, for h•••• mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord.

II. REAS. Because it greatly gladdeth and affecteth the godly themselves, whe•• by the lifting up of their voices in singing, they doe make a joyfull noyse unto the Lord, as it is implyed in that saying of the Psalmist, Psal. 95.2. Let us make a joyfull noy•• unto him with Psalmes. It seemeth that the people of God did apprehend, that spiritual joy was bred, increased, and stirred up by the melodious noyse, which is made in sin••¦ging

of Psalmes. See for further proofe of this, that which is advised and exhorted unto Ephes. 5.18, 19. And as hath beene already observed Proposit. 16.

I. OBSERV. Albeit all the Christian fa∣mily ought to lift up their voices together in singing of Psalmes, yet some one should begin the tune, for the better avoiding of confusion. This may be observed from that appointment of David of the cheife Musi∣cians, unto whom the Psalmes were com∣mitted. See 1 Chron. 25.1. and likewise the Titles prefixed unto sundry of the Psalmes, To the cheife Musician, Psal. 4.1, &c.

II. OBSERV. In case that some of the members of the family cannot read; then it is most requisite that some one of the family do read the Psalme line after line, as it is sung, that so all may sing, and be better edi∣fied thereby. See 1 Corinth. 14.26.

XXXII. PROPOSITION. The Governour or master of the family is the fittest person usually to goe before, and to be as the mouth of the rest in Scrip∣ture-exercises, and in expressing & uttering of the petitions, con∣fessions,

and thanksgivings, whi•••• are put up to God in Prayer.

PROOF. This may appeare from 〈◊〉〈◊〉 practise of our Saviour Christ, the maste•• his family, leaving us an example tha•• should tread in his steps: 1 John. 2.6. as•••••• in performing of other family-duties, Jo•• 17.1. as in giving of thanks at the table, 〈◊〉〈◊〉 at meale time. See Math. 14.19. Looking to heaven, he blessed, &c.

I. REAS. Because the speciall charge the family, doth belong to the master governour of it. See Genes. 18. vers. ••

I know Abraham that he will comma•••• his children, and his houshold after hi•• &c. Gen. 35. 2, 3. Then Jacob said 〈◊〉〈◊〉 his houshold, and to all that were 〈◊〉〈◊〉 him, Put away, &c.

II. REAS. Because the governours families are speciall instruments of bless•••• unto their families, when they doe pray 〈◊〉〈◊〉 them and for them, &c. See this Job, 1.••

Job sent and sanctified them (his childre•• and rose up early in the morning, 〈◊〉〈◊〉 offered burnt offerings according to 〈◊〉〈◊〉 number of them all. For Job said, It 〈◊〉〈◊〉 be that my sonnes have sinned, and cur•••••• God in their hearts; Thus did Job co••¦tinually.

OBSERV. Without all contradiction the ••esse is blessed of the greater. See Hebr. 7.7.

XXXIII. PROPOSITION. The Governour of the family who hath speciall abilities and ••ifts of knowledge, utterance, ••nd memory, may not onely read ••he Scripture, use a forme of Ca∣••echisme, repeat sermons, and ••ray with his family, but also ••each and instruct them out of ••he holy Scripture.

PROOF. This Proposition is implied, Corinth. 14.35. If [wives] will learne any ••hing, let them aske their husbands at home. For ••even hence it may be concluded, that go∣••ernours of families at home may instruct ••nd teach all those that depend on them, ••oth their wives, children, and servants, &c. See also Deut. 6. vers. 7. Thou shalt teach dili∣••ently, or whet and sharpen them by appli∣cation, and examination, &c.

I. REAS. Because inferiour persons in the family, even wives, may in the family teach their children, and give precepts and laws of instruction to them; which they ought to

learne and submit unto. For so it m•••• inferred from that divine sentence, Pro•••• 8. Forsake not the law of thy mother. Yea S••¦mon recordeth in holy writ the Proph•••• which his mother taught him. See P•••••• 31.1, &c. Now if inferiours may teach i•• family, much more the superiours and vernours thereof.

II. REAS. Because the wholsome ••••••¦vate admonition and instruction of the ••••¦vernours of families hath a powerfull v•••• and efficaciousnesse for the benefit of admonished: for so it is affirmed touching Prov. 6.22. When thou goest it shall leaded then thou sleepest it shall keepe thee, and when 〈◊〉〈◊〉 awakest, it shall talke with thee.

OBSERV. As every man hath recei•••••• the gift, even so ought he to minister 〈◊〉〈◊〉 same to others, as a good steward of the ••••∣nifold grace of God, and in no sort hide 〈◊〉〈◊〉 talent in a napkin; &c. See 1 Petr. 4.•• Math. 25.18, &c.

XXXIV. PROPOSITION. Albeit the Governour of th•• family be the meetest person 〈◊〉〈◊〉 goe before, in the presence of th•• rest, in the performance of fam••¦ly-duties, as hath beene shewed

••roposit. 32. and may according ••o his gift teach them, as hath ••eene declared, Proposit. 33. ••et notwithstanding if the said Governour of the family be a pri∣••ate man onely, and not an ap∣••roved teacher of the word, then ••e may not presume above his ••ift and calling to interpret and ••pply the Scriptures, sith he is ••••bordinate to the ministeriall ••ffice.

PROOF. To this effect the Apostle Paul ••iveth speciall advertisment and caution, Rom. 12.3. For I say, through the grace given unto men, to every man that is among you, not to thinke of himselfe more high∣••ly then he ought to thinke, but to thinke soberly, as God hath dealt to every man the measure of faith.

I. REAS. Because God himselfe hath ••istinguished and put a difference betwixt ••he gifts and callings of his people: So that ••herefore they ought to walke answerably. See 1 Corinth. 12.4, 5. Now there are di∣•••• versities of gifts, but the same Spirit. And

there are differences of administration but the same Lord.

II. REAS. Because although any one competently qualified and endowed 〈◊〉〈◊〉 gifts, yet he may not presume to mini•••••• untill his gifts be approved, and after app••••¦bation he do receive a calling. See such ••••¦rection given touching Deacons, 1 Tim▪ 3.10. Let them be first proved: which se•••• as a president much rather to such as a•••• exercise their gifts for the spirituall goo•• others, either in the Church of Family.

OBSERV. A speciall calling is req•••••• unto a speciall dispensation. See Hebr. •• No man taketh this honour unto himselfe, 〈◊〉〈◊〉 that is called of God, as was Aaron.

XXXV. PROPOSITION. The Governour of the fam•••••• in some cases, upon just and go•••• grounds & reasons moving the•• unto, may lawfully depute 〈◊〉〈◊〉 substitute some one in the fam•••••• whom he judgeth fittest, u•••••• such service and imployment, 〈◊〉〈◊〉 himselfe should ordinarily p••••¦forme and execute: And con••••¦quently

to performe the duties of ••eligion in his stead; or to be as 〈◊〉〈◊〉 were the mouth of the family 〈◊〉〈◊〉 that service to God.

PROOF. It belonged to Abraham (ac∣••ording to Gods ordinance, Deut. 7.3. & as ••e godly have approved themselves, Ruth. •• vers. 1.) to take a wife for his sonne; unto ••hich yet he substituted his servant. See •• Gen. 24.2, 3, 4. And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put I pray thee, thy hand under my thigh: And I will make thee sweare by the Lord the God of hea∣ven, and the God of the earth, that thou shalt not take a wife unto my sonne, of the daughters of the Canaanites amongst whom I dwell. But thou shalt goe unto my countrey, and to my kinred, and take a wife unto my sonne Isaac.

I. REAS. Because all Christians indefi∣••••••ely, & consequently the severall members 〈◊〉〈◊〉 families, are members of the mysticall ••••dy of Christ, and therefore in due waies ••ay be usefull and serviceable for the good ••••d benefit of the whole body. See 1 Co∣••inth. 12.21, 25. And the eye cannot say unto the hand, I have no need of thee; and

againe, the head to the feet, I have need of you. The members should 〈◊〉〈◊〉 the same care one for another.

II. REAS. Because under one case ab•••• doing of any thing expressed in the 〈◊〉〈◊〉 Scripture, all cases of the like nature may comprehended. For so our Saviour Ch•••• doth cleere this point, in the case of w•••• of mercy and necessity to be done on 〈◊〉〈◊〉 Sabbath day. See Math. 12. vers. 1, 2, •• 5, 7, 11. Luk. 13.12, 13, 14, 15, 16. 〈◊〉〈◊〉 therefore it is lawfull for governours of 〈◊〉〈◊〉 milies to depute some meet person to 〈◊〉〈◊〉 performance indifferently, aswell as to 〈◊〉〈◊〉 performance more specially, if no just ••••¦ception can be taken thereunto.

OBSERV. Cases of such deputation:

1. In greater families (such as are the milies of Princes, Noblemen, Gentle•••• of higher degree, &c.) where there is m••••¦titude of businesse, and a great number inhabitants, they may there have their S•••• wards and deputies. So Abraham havi•••• large family, Gen. 14.14. he had is Stew•••••• See Gen. 15.2.

II. In case of old age, and weaknesse body, there may be just occasion to m•••• some use of deputies: Even as Samuel be•••• old, made his sonnes to be Judges. 〈◊〉〈◊〉 1 Sam. 8.1.

III. Want of good utterance in expressing what is to be said, may require some use of another to be a spokesman in weightier af∣faires. As Aaron was Moses his spokesman, and instead of a mouth unto him. See Exod. 4. vers. 10, 16.

IV. Want of boldnesse and audacity, ari∣sing from a consciousnesse of weaknesse, modest bashfulnesse, and unworthinesse in any one, may become an occasion to make use of the assistance of others. As the good Centurion sent the Elders of the Jews to Christ to intercede for him. See Luk. 7.3.

V. In case that a Minister of the Gospel doe sojourne in ones family, as Archippus did in Philemon his house, Philem. vers. 2. it may be convenient in respect of his gifts, to make use of him for the performance of religious family-duties: sith we ought to covet the best gifts. 1 Corinth. 12.31.

VI. In case of the necessary absence of the Governour of the family for some time, there may be a use of some one of the fami∣ly to be deputed by him unto the perfor∣mance of the duties: As the Apostle Paul made Timotheus his deputy to the Christian Thessalonians. See 1 Thess. 3.1, 2. &c.

XXXVI. PROPOSITION. If the Governour of the family

be remisse, or carelesse, and d•••• want zeale to performe fami•••• duties in his owne person, b•••• yet can be prevailed with by 〈◊〉〈◊〉 wife, or some other, to give w•••• thereunto: Then ought some 〈◊〉〈◊〉 gifted for the worke, to put t•••••• same forward by setting up•••• the performance thereof, havi•••• the approbation of the said g••¦vernour.

PROOF. As the noble Shunamitish 〈◊〉〈◊〉 man did in another case goe to the ma•• God, having with some importunity p••••¦vailed with her husband for consent, al•••••• he was not free thereunto: see 2 King. 4.1•• 23. So it may be done herein. See Prop•••••• sit. 35. Reas. 2.

I. REAS. Because it is matter of joy wh•••• the worke and duty which God hath a••¦pointed to be done, is promoted by 〈◊〉〈◊〉 meanes whatsoever, seeme it never so 〈◊〉〈◊〉 likely. This is implied in another case by 〈◊〉〈◊〉 Apostle Paul. See Philip. 1.18. Wh•••• then? Notwithstanding every way, whether in p••••∣tence, or in trueth, Christ is preached, and l••••••

therein rejoyce, yea, and will rejoyce.

II. REAS. Because a discreet and zealous course in such kinde is a probable meanes to winne the Governour of the family, through Gods blessing, to set upon the exercise and practise thereof himselfe in due time, as it is implied, 1 Pet. 3.1. Husbands that obey not the word, may without the word be wonne by the conversation of the wives.

OBSERV. Albeit it be some dishonour, and may justly occasion shame, when Go∣vernours in the Commonwealth, Church, or family, failing in what is meet to be done by them, are outstripped in zeale by infe∣riours; yet God doth approve and accept the service both of the one, and the other, joyning together in duty. See Judg. 4.8, 9. 2 Chron. 30.15.

XXXVII. PROPOSITION. If the Governour of the family be froward and refractary, and neither will observe, nor allow, nor permit the exercise and prac∣tise of religious duties, in the pre∣sence of the whole family, joyn∣tly and together: Then the seve∣rall members of the family, that

feare God, ought to redeem some times thereto, apart b•• themselves, with as good con∣veniency as possibly they can.

PROOF. Queene Esther, albeit she co•••• not expect that King Ahashuerus wo•••• allow openly in his house a setting upon 〈◊〉〈◊〉 religious exercise of prayer and fasting, ac∣cording to occasion, but rather that 〈◊〉〈◊〉 would be wholly averse thereunto; yet 〈◊〉〈◊〉 resolved that she would not be wanti•••• therein in her owne particular, nor whe•• she had any power. See Esth. 4.16. I 〈◊〉〈◊〉 and my maidens will fast, &c. Good Obad•••• the servant of King Ahab, in another case considering what was meet to be done 〈◊〉〈◊〉 the evill times in which he lived, approve himselfe as became him, notwithstanding Ahab the King, and Jezebel the Queen were averse, and contrary minded. S•••• 1 King. 18.13. Prudent Abigail, the wife 〈◊〉〈◊〉 Nabal, did in another case as became he although her husband was a froward a•••• foolish profane man, even a sonne of Beli•••• as it appeareth, 1 Sam. 25.23, 24, 25, 26, &c.

I. REAS. Because every one ought to a prove his owne waies to God. See Gal. 6.4. Let every one prove his owne works; &c. Fo••

there is a possibility for Christians that are discreet and zealous, to walke as becom∣meth Saints, even in wicked families. There were Saints in that tyrannous & persecuting Emperour Nero his house. See Philip. 4.22.

II. REAS. Because it may come to passe through Gods abundant mercy and gracious dispensation, that the whole family may fare better for their sakes who doe behave and demeane themselves therein religiously, walking in all the waies of God: Even as the Lord blessed the house of Potiphar the Egyptian for pious Joseph his sake. See Gen. 39.5.

OBSERV. It need not seeme strange that the reasonable service of God, as it is styled, Rom. 12.1. doeth sometimes meet with op∣position from unreasonable & wicked men, fith all men have not faith, as it is implied 2 Thess. 3.2. But yet in such cases the worke of God ought to be put forward notwith∣standing. See this Act. 4.19, 20. & chap. 5.20, 21.

XXXVIII. PROPOSITION. Every member of a Christian family, who feareth God (not∣withstanding his partaking and joyning in the family-exercises

both morning and evening, every day) ought to performe some re∣ligious duty unto God daily i•• secret and alone, as occasion of∣fereth, and opportunity will mo•••• conveniently permit so to doe.

PROOF. This is implied in the direction given by our Saviour Christ, Math. 6.•••• When thou prayest enter into thy closet, &c. tha•• is to say, When thou prayest privately, a•••• doest not joyne with others in prayer, th•• enter into thy closet, or take some secr•••• place thereunto, &c. And answerable here unto was Christs owne practise, redeeming some time to private prayer. See Mark. 1. vers. 35.

I. REAS. Because every Christian ma•• ought to doe something himselfe, for the stirring up of the gift of God that is in him: 2 Timoth. 1.6. sith he is to live by his ow•••• faith, Hab. 2.4. and must have his joy i•• himselfe alone, and not in another. Gal. 6.4. See 1 Cor. 11.28. Let a man examine him∣selfe, &c.

II. REAS. Because every member of the family may have some particular cases, or speciall occasions of their owne, which per∣adventure either are not knowne, or else, it

may be, are not meet to be mentioned by him, that uttereth the requests and supplica∣tions of the family: for so it seemeth, it was in Hannah her case, sith it had not beene convenient that Elkanah her husband in the presence of Peninnah, and the rest of the fa∣mily, should have uttered her petition at that time: Neither did Eli the priest under∣stand or know what her condition was. See 1 Sam. 1.10, &c.

OBSERV. A performance of religious duties by particular persons in secret and apart (Zach. 12.12, 13, 14.) tendeth notably to good evidence and comfortable assurance (which requireth speciall diligence to be given unto it, 2 Pet. 1.10.) of the trueth and sincerity of their hearts, and that there is no guile nor hypocrisie in their spirits; as it is intimated in our Saviour Christ his directi∣ons and encouragements unto secret prayer and fasting, &c. See Math. 6.6—18.

XXXIX. PROPOSITION. Albeit morning and evening every day, being the fittest sea∣sons for the performance of fami∣ly-duties (as hath beene already shewed) ought therefore to be

observed; as likewise some ti•••• ought to be redeemed to a priva•••• course; yet upon extraordinar•• occasions, and as opportuni•••• serveth thereunto, Christian fa¦milies or persons may, yea an•• ought to exercise themselves i•• prayer, and in the word, an•• other Spirituall duties, severa•• times on a day, and somtime whole daies together.

PROOF. Thus David professeth of him∣selfe: See Psa. 55.17. Evening and morning & 〈◊〉〈◊〉 noone will I pray, and cry aloud: and he shall hea•••• my voice. Psal. 119.164. Seven times a day 〈◊〉〈◊〉 I prayse thee, because of thy righteous judgment. Daniel the Prophet, a man greatly beloved did thus approve himselfe on the extraordi∣nary occasions of evill times. See Dan. 6.10.

Now when Daniel knew that the writing was signed, he went into his house; and his windowes being open in his chambe•• toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.

And when he understood by

reading in the booke of the Prophet Jere∣miah, the number of the yeeres determined touching the desolations of Jerusalem, he prayed a whole day, continuing therein, even to the evening. See Dan. 9.2, 3—21.

I. REAS. Because extraordinary causes and occasions doe require and call for extra∣ordinary services of prayer, and exercise in the word. See Isaia. 22.1—12. when there was a burden of the valley of vision — In that day the Lord called to sutable demeaning of them∣selves. And thus the godly brethren have beene wont to order their course. See Act. 12.5. When Peter was kept in prison, Prayer was made of the Church unto God without ceasing for him.

II. REAS. Because otherwise God will have a controversy with his people; sith it is some sleighting, contempt, & controle∣ment of his infinite wisdome, and other his divine attributes according to his diverse manner of working; when a proportioned and answerable deportment is not observed. For so the Lord God professeth himselfe, Isaia. 22.14. Surely this inquity (of unsutable walking) shall not be purged till ye dye, saith the Lord of hosts.

OBSERV. The people of God ought to be, & are in their measure zealously affected, Tit. 2.14. Revel. 3.19. John, 2.17. 2 Cor. 7.11.

that is to say, such whose affections and p••••¦tises are enlarged and increased according just objects and occasions offering them¦selves. See Gal. 4.18. It is good to be zeal•••• affected alwaies in a good thing, &c. And there¦fore according to just occasion may & o•••• to enlarge their religious services, and t•••••• more time thereunto. See 2 Chron. 30.•••• And the whole assembly tooke counsell to keepe o•••••• seven daies: and they kept other seven daies 〈◊〉〈◊〉 gladnesse.

XL. PROPOSITION. Moreover, it is not only lawfu•••••• and expedient, but also usef•••••• and necessary, that the gove••∣nour of a family sometimes, 〈◊〉〈◊〉 extraordinary occasions require and opportunities serve there¦unto, do call for and crave th•• company and assistance of som•• godly brethren and Christia•• neighbours, for the more so∣lemne performance of religion duties together.

PROOF. It having beene an usuall coun••

in the primitive Churches, planted by the A∣postles in the purest times, that godly neigh∣bours did come and meet together for their mutuall edification, as occasion served, but as it seemeth, being begunne to be neglected by some of thē; the Apostle Paul therefore endeavoureth to quicken and stirre them up againe thereunto, in that his most effectuall exhortation, Hebr. 10.24, 25. Let us consider one another to provoke unto love, & to good works: Not forsaking the assembling of ourselves together, as the maner of some is, but exhorting one another, and so much the more, as ye see the day approching. And this duty is implied also in an admoni∣tion given by the Apostle James, chap. 5. vers. 16. Confesse your faults one to another, and pray one for another. For how could the duty of mutuall confession, accompained with mutuall prayer, be performed, unlesse there had beene a meeting together to such end and purpose?

I. REAS. Because it is lawfull and may be requisite upon speciall or extraordinary occasion to invite and call friends and neigh∣bours to rejoyce & feast together, as appea∣reth by that which is written of our Saviour Christ and his Disciples, who being called to a mariage feast in Cana of Galilee, were present at it. See the history, John, 2.1, 2. And the third day there was a mariage in Cana of

Galilee, and the mother of Jesus was there: A•••• both Jesus was called, and his disciples, to the ••••••¦riage, &c. Therefore also upon speciall 〈◊〉〈◊〉 extraordinary occasion, it is lawfull to in•••••• Christian friends and neighbours to 〈◊〉〈◊〉 mournfully and to pray together: For th•••• is the same reason of contraries. This argu¦ment is excellently illustrated in that de∣mand, and answer to it, propounded, Ma•••• 9. vers. 15.

Can the children of the bride chamber mourne, as long as the bride groome is with them? But the daies 〈◊〉〈◊〉 come when the bridegroome shalbe tak•••• from them, and then shall they fast.

〈◊〉〈◊〉 that hence it followeth, that according 〈◊〉〈◊〉 occasion justly offered, as friends and neigh∣bours may feast and rejoyce together; so like¦wise according to occasion they may fast 〈◊〉〈◊〉 pray together. For it is a divine advise a•••• monition, Rom. 12.15. Rejoyce with them 〈◊〉〈◊〉 rejoyce, and weepe with them that weepe.

II. REAS. Because it may sometime come to passe that one family is too little s•••• the performance of some kindes of religion services to God. Thus God himselfe 〈◊〉〈◊〉 suppose and foresee it might happen in the celebration of the Passeover, and therefore it was one of his ordinances in the institu∣tion thereof, that there should be some assi∣stance accordingly. See Exod. 12. vers. 4.

And if the houshold be too little for the lambe, let him and his neighbour next unto his house, take it according to the number of the soules: every man accor∣ding to his eating shall make your count for the lambe.

As it was in the Passeover, so on like occasions it might be in other services.

III. REAS. Because God doeth graci∣ously accept, and is very well pleased with all those who doe apply themselves, to edifie one another in the waies of godlinesse; as it is most remarkably expressed, Malach. 3.16, 17.

Then they that feared the Lord, spake often one to another, and the Lord hearkned and heard it, and a booke of re∣membrance was written before him for them that feared the Lord, & that thought upon his Name. And they shalbe mine, saith the Lord of hosts, in the day when I make up my jewels, & I will spare them, as a man spareth his sonne that serveth him. See also Math. 18.20. Where two or three are gathered together in my Name, there am I in the midst of them; saith our Lord Jesus Christ.

I. OBSERV. The more weighty and ex∣traordinary any imployment and service for God is, the more need there is of helpe and assistance; even as Moses his father in law

doeth convince & perswade at large, Ex•••• 18. vers. 14, 15, 16, 17, 18, 19, 20, 21, 22, 23▪ 24, 25, 26. And accordingly the godly-wi•••• have beene wont to menage their weigh•• affaires. See Judg. 1.3.

And Judah said•• Simeon his brother, come up with 〈◊〉〈◊〉 into my lot, that we may fight against t•••• Canaanites, and I likewise will goe wi•••• thee into thy lot. So Simeon went wi•••• him. & vers. 17. And Judah went with S••••¦meon his brother, and they slew, &c.

II. OBSERV. Two are better then one, bec•••••••• they have a good reward for their labour. For 〈◊〉〈◊〉 they fall, the one will lift up his fellow, but wo•••••• him that is alone, when he falleth, for he hath 〈◊〉〈◊〉 another to lift him up. Againe, if two lie together 〈◊〉〈◊〉 then they have heat, but how can one be wa•••••• alone? And if one prevaile against him, two sh•••••• withstand him; and a threefold coard is not quick•••• broken. See Eccles. 4.9, 10, 11, 12.

XLI. PROPOSITION. Religious fasting is a singular helpe and meanes, ordained by God, to promote and further a due performance of the extraor∣dinary occasionall services of prayer and exercise in the Word

PROOF. This is expressely set downe Joel, 1.14. Sanctify ye a fast, &c. See also Joel, 2.12. Turne ye to me, saith the Lord, with all your heart, and with fasting, and with weeping, and with mourning. And according to this ordinance the people of God have been wont to frame their course. See Dan. 9.3.

And I set my face unto the Lord God, to seeke by prayer, and supplications, with fasting, and sackcloth, and ashes, &c. 2. Sam. 12.16. David therefore besought God for the child, and David fasted and went in, and lay all night upon the earth.

I. REAS. Because fasting (being an ab∣stinence from all the helps and comforts of this life, so farre as necessity and decency will suffer, as is to be seene, Levit. 23.28. Exod. 33.5. Dan. 10.3.) doeth argue and imply a selfe accusing, and selfe judging in a holy revenge, so as the heart is thereby wrought to humiliation, and stirred up to devotion. See this in Nehemiah and Cor∣nelius, who when they fasted, were there∣by quickned to pray more fervently and ef∣fectually, upon their speciall occasions, as appeareth, Nehem. 1.4. & Act. 10.30.

II. REAS. Because fasting and prayer are most powerful meanes to effect some things of great and weighty consequence, and that otherwise cannot be brought to passe. An

instance hereof is rendred by our Savio•• Christ in the case of some possession by t•••• Devill. See Mark. 9.29. This kinde can 〈◊〉〈◊〉 forth by nothing, but by prayer and fasting.

OBSERV. A putting on sackcloth 〈◊〉〈◊〉 ashes, a renting of clothes, a falling dow•• to the ground on the face, &c. used by so•••• in their fastings, were such customes 〈◊〉〈◊〉 fashions, as some people in some countre•••• in former ages, did many times use to 〈◊〉〈◊〉 presse their greife by; but were no way pe¦culiar to Gods worship, nor yet appropria¦ted thereunto. See 2 King. 5.7, 8. & cha•• 11.14. And therefore Christians in th•••• daies of the Gospel are in no sort bound•• the use thereof; who yet are bound to ex••••¦cise fasting and prayer, according to oc••••¦sion; sith it is a divine ordinance aswell 〈◊〉〈◊〉 the new Testament, as it was for the old.

XLII. PROPOSITION. Religious fasting being such a•• excellent and quickning helpe 〈◊〉〈◊〉 devotion, as hath beene dec••••¦red in the former Proposition may and ought therefore to b•• exercised by godly families, and sometimes with their assistant

(as hath beene shewed likewise formerly) according to the ex∣traordinary causes and occasions ••hat doe move & call thereunto.

PROOF. Queene Esther, as is seemeth, was very well instructed and grounded in the ••nowledge of this practicall point of doc∣••rine, as appeareth by her prudent and reli∣gious direction and charge she gave to her ••ncle Mordecai touching the same. See Esther, 4.16.

Goe gather together all the Jews that are present in Shusan, and fast yee for me, and neither eate nor drinke three daies, night or day: I also and my maidens will fast likewise, and so I will goe in unto the King, which is not according to the law, and if I perish I perish.

I. REAS. Because if heavy judgments & overflowing calamities doe invade and take hold on a nation, countrey, or family, ••hrough a generall neglect of being seriously humbled, and seeking the Lord, as being ••he meanes of preventing or removing the ••aid judgments and calamities; yet notwith∣standing godly Christians that doe walke in their families religiously mournfull as be∣commeth them, shall have the mourners mark set on their foreheads; & consequently

shall prevaile for the sparing of their fam•••••• and friends; or at least for their owne de••••¦verance. See Ezek. 9.4.

And the L•••••• said unto him, Goe through the mid•••••• of the citie, through the midst of Jer••••••¦lem, and set a marke upon the foreh•••••• of the men that sigh, & that cry for all 〈◊〉〈◊〉 abominations that are done in the 〈◊〉〈◊〉 thereof.

This may be seene in a few in••••••••¦ces of some blessed effects of such co•••••••• I. Noah walking with God in evill time•• he and his family was saved from perish•••••• in the universall deluge. Gen. 7.1, 〈◊〉〈◊〉 II. Lot with his was spared in that fea•••••• destruction of Sodome, 2 Pet. 2.7, 8. thro•••••• the intercession of his friend Abraham. 〈◊〉〈◊〉 Gen. 19.29. III. Baruch walking mou•••••• fully had his life given him for a prey in•••••• places where he should come. Jerem. 4••.••••

II. REAS. Because if families profess•••••• godlinesse doe not humble themselves 〈◊〉〈◊〉 the sinnes of the times, and for judgme•••••• which are the fruit of sinnes; then they 〈◊〉〈◊〉 in great danger to partake of the puni••••¦ments, and to receive of the plagues, whe•• with transgressors are wont to be scourge•• as may appeare at large, Amos, 6.1, 2, 3, •• 5, 6. Woe to them that are at ease in Zion, &c. 〈◊〉〈◊〉 they are not greived for the affliction of Iose•••• that is to say, Such in the Church as 〈◊〉〈◊〉

••••t to heart (so as to walke mournfully) ••e sinnes of the Church, and miseries over∣••king it, shalbe exposed to woe and judg∣••ent.

OBSERV. It seemeth to be more then ••obable that there were so many Jews in ••••usan (See Esther, 9.15.) as could not ••••semble or gather together in any one place ••ccording to Esthers appointment: Esth. 4. 〈◊〉〈◊〉 6. specially considering the danger that in ••••l likelihoode might have ensued at that ••••me, matters standing as they then did: But ••ther their meeting was private in some ••onvenient houses or families, where least ••otice might be taken of them; and yet that ••••ere were competent numbers assembled ••••gether both to excite and also to assist one ••••other in that weighty and serious exercise ••••f religious fasting and humiliation.

XLIII. PROPOSITION. Extraordinary causes and occa∣sions of more solemne seeking of God by prayer and fasting, and of being more seriously humbled before him, are either I. When ••ome notorious wickednesse and grosse sinne is committed in the

land or family; II. Or when so•••• fearfull and greivous judgment 〈◊〉〈◊〉 imminent, and ready to surprise•• III. Or when some heavy cala¦mity is already inflicted and exe¦cuted; IV. Or when some im¦portant and weighty affaires a•••• to be taken in hand, and go•••• about; V. Or when some choy•••• and speciall blessings are desired 〈◊〉〈◊〉 and sought after.

PROOF. I. The notorious and odio•••• sinne of the Jews in making strange man••¦ges, after their returne from the Baby l••¦nish captivity, was a cause and occasion•• Ezra his approved solemne humiliation, 〈◊〉〈◊〉 he himselfe professeth, Ezra, 9.3, 5, ••

When I heard this thing, I rent my g••••¦ment and my mantle, &c. I fell on 〈◊〉〈◊〉 knees, and spread out my hands unto th•• Lord my God. And said, O my God 〈◊〉〈◊〉 am ashamed, &c.

II. The good King Jehoshapat saw spe¦ciall cause of an extraordinary seeking th•• Lord by prayer and fasting, when he hea•••• of certaine potent enimies that were con••••¦derate

and came against Judah. See 2 Chron. 20.2, 3.

Then there came some that told Jehoshaphat, saying, There commeth a great multitude against thee from beyond the sea on this side Syria, and behold, they be in Hazazon-Tamar, which is En∣gedi. And Jehoshaphat feared, and set himselfe to seeke the Lord, and proclai∣med a fast throughout all Judah, &c.

III. God complaineth of the Israelites againe and againe sundry times, that he ha∣••ing executed judgment after judgment ••pon them, even famine, drought, mildew, wormes, pestilence, sword, fire, &c. yet they were not deeply humbled. See Amos, 4.6, 8, 9, 10, 11. Yet ye have not returned to me, saith the Lord.

IV. Upon occasion of weighty affaires there is ground for such course, as these in∣stances doe shew: First, Ezra going from Babylon to Jerusalem to reedify the Tem∣ple, which was an important businesse, pro∣claimed a fast. See Ezra, 8.21. Then I pro∣claimed a fast there at the river Ahava, that we ••ight afflict our selves before our God, to seeke of ••im a right way for us, and for our little ones, and for all our substance. Secondly, when the great worke of the ministery was to be specially gone about. See Act. 13.2, 3. The holy Ghost ••aid, Separate me Barnabas and Saul, for the

worke whereunto I have called them. And 〈◊〉〈◊〉 they had fasted and prayed, and laid their h•••••• on them, they sent them away.

V. Gracious hannah, the wife of El••••¦nah, in the want of a speciall blessing wh•••• she much desired, even a sonne; it is no•••• thus of her, 1 Sam. 1.10, 11.

She was 〈◊〉〈◊〉 bitternesse of soule, and prayed unto 〈◊〉〈◊〉 Lord, and wept sore. And she vow•••• vow, and said, O Lord of hosts, if th•••• wilt indeed looke on the affliction of 〈◊〉〈◊〉 handmaid, and remember me, and 〈◊〉〈◊〉 forget thine handmaid, but wilt give u•••••• thine handmaid a manchild, &c.

I. REAS. Because there is a great dif••••••¦rence of the things mentioned as extraor••••¦nary, even in Gods owne estimate and ••••¦count of them, and therefore ought acco••¦dingly to be regarded by us. For,

I. Some sinnes are esteemed by him m•••• crying and hainous then others. See G•••• 18.20. And the Lord said, Because the cry 〈◊〉〈◊〉 Sodome and Gomorrah is great, and because t•••• sinne is very greivous, &c. True it is, God ••••••¦teth all sinne and iniquity with a perfect ••••¦tred. See Psal. 5.4, 5. Hab. 1.13. Yet he hate•••• some sinnes with a more speciall hatre•••• Deut. 16.22. Psal. 11.5.

II. Some judgments are in Gods estee•• more heavy, albeit he would have none 〈◊〉〈◊〉

••his proceedings in judgement to be sleigh∣ted. See Ezek. 14.21.

For thus saith the Lord, How much more when I shall send my foure sore judgments upon Jerusalem; the sword, and the famine, and the noy∣some beast, and the pestilence, to cut of from it man and beast?

III. Some blessings which God bestoweth, he accounteth more excellent and precious then others, albeit there is a reall goodnesse in all his gifts. James, 1.17. See this in his giving and promising of Isaac unto Abraham his friend, Gen. 17.21. But my convenant will I stablish with Isaac, which Sarah shall beare unto thee, &c. See this also in Moses his prophecie touching the blessing of Joseph, Deut. 33.13, 14, 15, 16, 17.

And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deepe that coucheth beneath; And for the precious fruits brought forth by the Sunne, and for the precious things put foorth by the Moone. And for the cheife things of the ancient mountaines, and for the precious things of the lasting hilles. And for the precious things of the earth, and fulnesse thereof, and for the good will of him that dwelt in the bush. Let the blessing come upon the head of Joseph, and upon the top of the head of

him that was separated from his brethr•••• His glory is like the firstling of his b•• locke, and his hornes are like the hon•••••• of Unicornes: with them he shall p•••••• the people together, to the ends of 〈◊〉〈◊〉 earth: and they are the ten thousands 〈◊〉〈◊〉 Ephraim, and they are the thousands 〈◊〉〈◊〉 Manasseh.

I. REAS. Because there is a great dif••••∣rence of the things mentioned as extraord••∣nary, in regard of their greater or lesser co••∣sequence to the people of God, and in su•••••• respect ought to be accordingly esteem•• and regarded. For,

I. Some sinnes are more polluting 〈◊〉〈◊〉 wounding to their soules, albeit every sin•• in it kind polluteth and hurteth. And th•••• David intimateth in that his penitenti•••• Psalme, deprecating Gods displeasure to••∣ching his foule murther of Uriah by th•• Ammonites, according to his directio•• See Psal. 51.14. Deliver me from blood-gu••∣nesse, O God, thou God of my salvation: 〈◊〉〈◊〉 my tongue shall sing aloud of thy righteousnesse.

II. Some crosses and afflictions are m•••• sharpe and piercing unto them, then 〈◊〉〈◊〉 others; viz. The losse and taking aw•••• of their children; as it is implied in th•• amplified denunciation thereof, Ezek. 2•• vers. 25. Also thou sonne of man, shall it not 〈◊〉〈◊〉

in the day, when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sonnes, and their daughters, &c. Parents in such cases are wont to be most disconsolate. See Gen. 37.35. Jerem. 31.15. Zach. 12.10.

III. Some blessings doe more affect them then others, as is easily observable in Abra∣hams speech, Gen. 15.2, 3. And Abram said, Lord God what wilt thou give me, seeing I goe childlesse? And the steward of my house, is this Eliezer of Damascus. And Abram said, behold to me thou hast given no seed: and loe, one borne in my house is my heire. It seemeth hence that Abraham preferred the having of a child be∣fore his great wealth, and his flourishing outward condition.

OBSERV. The people of God having their eies in their head, Eccles. 2.14. being furnished in their measure with the spirit of wisdome and understanding, the spirit of counsell and might, the spirit of knowledge, & of the feare of the Lord; are made quick of understanding in the feare of the Lord, to judge impartially, & with righteousnesse, Isaia. 11.2, 3, 4. Yea they discerne both time and judgment which is to every purpose, Eccles. 8.5, 6. And they guide their affaires with discretion, Psal. 112.5. according to occasions, Rom. 12.15, &c.

XLIV. PROPOSITION. As causes & occasions of extra∣ordinary religious services ma•• happen or fall out, and continue for some time, accordingly the•• ought to be more frequent and renewed answerable courses hel•• in the performance of the said re∣ligious duties.

PROOF. In this sort the weldisposed I••∣raelites demeaned & approved themselves, as occasion required: For when the Be••••∣mites their enimies prevailed severall time against them; they accordingly severall da•••• sought the Lord, and wept and fasted befor•• him. See the history, Judg. 20.23, 26, &c See this also in Amos his iterated course 〈◊〉〈◊〉 prayer, according to occasion of iterate and continued judgments of grashoppers and fire, &c. Amos, 7.1, 2, 3, 4, 5, 6.

I. REAS. Because a continuing and per∣severing in an iterated and renewed cour•••• of supplicating the Lord, will argue an•• witnesse a sensiblenesse & due apprehensio•• of his proceedings in the way of his judg∣ments. See Psal. 80.3, 7, 19. The peopl•• of God being in great distresse and troubl••

of long continuance, they doe oftentimes renew the same prayers, and in a holy man∣ner complaine in this wise, vers. 4. How long wilt thou be angry against the prayer of thy people? In which complaint or expostulation of theirs, there are these particulars intimated: viz. 1. Gods displeasure was great against his people at that time. 2. They were very sensible of Gods so great displeasure. 3. They did deprecate, and seeke by prayer the tur∣ning of Gods wrath from them. 4. They oft renewed their prayer, whilst his displea∣sure seemed to continue.

II. REAS. Because renewed and iterated importunity is very prevalent for obteining grace and helpe at Gods hands in time of need. For so our Saviour Christ teacheth in his parable of the importunate widow, propounded for this same end. See Luk. 18.1, 2, &c. And he spake a parable to them to this end, that men ought alwaies to pray, and not to faint, Saying, There was in a citie a Iudge, which, &c.

OBSERV. There is a marke and brand of infamy and disgrace set upon King Ahaz, for his incorrigiblenesse and impenitency, albeit he was againe and againe distressed greatly. See 2 Chron. 28.22. And in the time of this distresse, did he trespasse yet more against the Lord: This is that King Ahaz.

XLV. PROPOSITION. As the sanctifying and religious observing of the Sabbath day, doeth not exempt and excuse Christians from the performance of some religious duties upon the sixe working daies (as it hath beene shewed and proved above, Proposit. 7.) so neither doeth the performance of some religious duties on the sixe working daies morning and evening usually, and at other times of the day, or whole daies occasionally, give any exemption or liberty unto them, from their sanctifying o•• the Sabbath day wholly: But they are bound to keepe the Sabbath day holy, both in a forbearance of all civill works & recreations; and also in an applying of them∣selves to pious services through∣out

the day, either in publick or private, or secret, as occasion and opportunity serveth.

PROOF. This is the maine scope of the fourth commandement of the Decalogue, Exod. 20.8, 10. Remember the Sabbath day to keepe it holy. — In it thou shalt not doe any worke, thou, nor thy sonne, nor thy daughter, nor thy man∣servant, nor thy maid-servant, &c. And thus the godly have been wont to approve them∣selves, both in the old and new Testament. See this in the religious Eunuchs, and sons of strangers, who kept Gods Sabbath, and did not pollute it: Isaiah, 56.4, 6. The Apostle John being in the Isle called Patmos, was in the spirit, or spiritually exercised on the Lords day: Revel. 1.10. The disciples at Troas observed the first day of the weeke or Lords day, comming together to the word and Sacrament, and conversing therein throughout the day.

I. REAS. Because the Lord hath blessed and hallowed the Sabbath day unto religious exercises, and propounded his owne exam∣ple to be a president herein. See Exod. 20.11. And he rested the seventh day: Wherefore the Lord blessed the Sabbath day, and hallowed it.

II. REAS. Because such families as keepe the Sabbath day holy, doe thereby declare

themselves to be the people of God: for•• hallowing the Sabbath is an indicant signe of acknowledgment of respect unto the af∣firmative parts of the three first commande∣ments of the first Table; viz. of having the Lord to be ones God, and worshipping, and honouring him, &c. See Ezek. 20.19, 20. I am the Lord your God: walke in my Statute••, & keepe my Iudgments, & doe them: And hall•••• my Sabbaths, and they shalbe a signe betweene•• and you; that ye may know that I am the Lor•• your God.

III. REAS. Because the Lord hath made very precious promises to all such as doe conscionably keepe and sanctify the Sabbath day. See Isa. 58.13, 14.

If thou turne away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine owne waies, nor finding thine owne pleasure, nor speaking thine owne words: Then shalt thou delight thy selfe in the Lord, and I will cause thee to ride upon the high places of the earth, an•• feede thee with the heritage of Jacob th•• father; for the mouth of the Lord hath spoken it.

This goodnesse of God shoul•• prevaile with his people to feare him, an•• keepe his commandements. See Hos. 3.5.

IV. REAS. Because of the severity of God against profaners, and breakers of the Sabbath day, manifested by his threatning and executing of punishments. See Jerem. 17.27. But if you will not hearken unto me, to hallow the Sabbath day, and not to beare a burden, even entring in at the gates of Ierusalem on the Sab∣bath day; then will I kindle a fire in the gates there∣of, and it shall devoure the palaces of Ierusalem, and it shall not be quenched. Exod. 35.2. Who∣soever doeth worke therein, shalbe put to death. Numb. 15.36. And all the Congregation brought him (the Sabbath breaker) without the campe, and stoned him with stones, and he died, as the Lord commanded Moses. This terrour of the Lord should perswade men. See 2 Cor. 5.11.

I. OBSERV. The law of the Sabbath day is one of the ten commandements, Exod. 34.28. It is one of the lawes of nature writ∣ten in mens hearts, that sufficient time be taken unto Gods solemne worship; which God according to his infinite wisdome hath appointed & determined shalbe one of seven. See Rom. 2.14, 15. Eccles. 3.1. compar. Exod. 20.10, 11. Act. 20.7.

II. OBSERV. The doing of the works of piety, mercy, and necessity, on the Sabbath day in a due way, are not any breach or pro∣fanation of the day, but rather such duties as ought to be done, & which doe also tend

to the sanctifying thereof; as being agreeab•••• to the minde of God, who is the Lord 〈◊〉〈◊〉 the Sabbath day, and will have mercy an•• not sacrifice; inasmuch as he made the Sab∣bath for man, and not man for the Sabbath See Math. 12.1, 2, 3, 4, 5, 6, 7, 8. Mark. 2.2••. Luk. 13.15, 16.

III. OBSERV. It is a vaine & sinfull pre∣tence of Anabaptists and Libertines, that i•• these daies of the Gospell our Christian l••∣berty freeth us from the strict observation of any one day of the weeke unto the Lord, more then any other of the sixe, pretending that every day ought to be a Sabbath day to Christians; alledging and objecting Coloss. 2.16. Hebr. 4.10. in defence of their errour, and so for want of understanding, learning, and stability, doe wrest these, & other places in the Apostle Pauls Epistles, to their owne destruction, as the Apostle Peter sheweth, 2 Pet. 3.15, 16.

The text, Coloss. 2.16. Let no man there∣fore judge you in meate, or in drinke, or in respect of an holy day, or of the new Moone, or of the Sabbath daies, is to be understood of Jewis•• festivities in their severall kindes, and not of the morall Sabbath day. But if the morall Sabbath day be at all meant, then it is only in respect of observing the last day of the weeke; sith the first day of the weeke was

now appointed to be observed for the Sab∣••ath day in the daies of the new Testament. ••ee Act. 20.7. 1 Corinth. 16.2. Revel. 1.10.

The text Hebr. 4.10. For he that is entred ••nto his rest, he also hath ceased from his owne ••orke, as God did from his, is to be understood ••ouching the state & condition of the people ••f God, that did live and were under the old Testament, aswell as of their state that doe ••ive and are under the new Testament, and ••herefore ought not to be restrained unto ••hese daies and times of the Gospell: For so ••he scope and coherence of the text doeth ••asily and plainly make manifest to any con∣siderate and judicious reader thereof.

XLVI. PROPOSITION. The religious duties and ser∣vices which Christian families ought to observe and attend on the Sabbath day, are cheifly those which ought to be performed & conversed in, in the publick and solemne assemblies of the Church or Congregation assembled to∣gether to such end.

PROOF. The members of the Church

at Troas, and other brethren occasion there, assembled on the first day of the we•••• or Lords day, to joyne together in the ••••¦lemne worship of God, besides any ot•••••• course held and observed on the other 〈◊〉〈◊〉 daies in their generall or particular calling See Act. 20.7. And upon the first day of 〈◊〉〈◊〉 weeke, when the disciples came together to br•••••• bread, Paul preached unto them, &c. This 〈◊〉〈◊〉 appeare likewise from what is noted of 〈◊〉〈◊〉 Jewish people, Act. 13.15. And after then ding of the law, and the Prophets (on the Sa¦bath day, vers. 14.) the rulers of the Synag•••• sent unto them, saying, Yee men and brethren, ye have any word of exhortation for the people, 〈◊〉〈◊〉 on, &c. Act. 15.21. For Moses of old time b•• in every citie them that preach him, being rul•••• the Synagogues, every Sabbath day. Yea he•••• it was that our Saviour Christs custome 〈◊〉〈◊〉 (when he fulfilled his ministery in the d•••••• of his flesh) to goe to the Synagogues the Sabbath daies. See Luk. 4.16.

I. REAS. Because the due keeping of 〈◊〉〈◊〉 Sabbath day holy, seemeth to be specia•• argued and approved by a due frequentl•• of the publick assemblies at the times of ••••¦lemne worship. This argument may be ••••¦ferred from the connexion of the two cla••••¦ses in a direction given by the Lord himsel•• Levit. 26.2. Yee shall keepe my Sabbaths, 〈◊〉〈◊〉

••everence my Sanctuary: I am the Lord. As if he had said, ye shall approve your keeping the Lords Sabbaths by a due respect unto the publick assemblies.

II. REAS. Because publick communion in the solemne ordinances of God on the Sab∣bath day, is a principall & cheife end, though not the only end, of our union and consocia∣tion with particular Churches, sith Church-ordinances are of a publick nature, and dis∣pensed by publick persons called thereunto. See 1 Cor. 10.16, 17.

The cup of blessing which we blesse; is it not the communion of the blood of Christ? The bread which we breake, is it not the communion of the body of Christ? For we being many, are one bread, and one body: for we are all partakers of that one bread.

The publick ordinances conversed in, are as it were badges of Gods people. See Psal. 147.19, 20. He sheweth his word unto Iacob, his statutes and his judgments unto Israel; He hath not dealt so with any nation, &c.

III. REAS. Because of the speciall bles∣sing which God hath appointed unto such sanctifying the Sabbath day in the publick assemblies and Church-meetings. See Isa. 56, 6, 7.

Also the sonnes of strangers that joyne themselves to the Lord, to serve him, and to love the Name of the Lord,

to be his servants, every one that keepe the Sabbath from polluting it, and take•• hold of my covenant: Even them wil•• bring to my holy Mountaine, and ma•••• them joyfull in my house of Prayer: the burnt-offrings, and their sacrifices sha•••• accepted upon mine Altar: for my hod shalbe called a house of prayer for all peo∣ple. See also Psal. 133.3. In Zion th•• Lord commanded the blessing: even la•••• for evermore.

] Like as the Prophet Eli•••• went a long journey in the strength of the meat and drinke, which the Angel of Go•• provided for him; 1 King. 19.7, 8. Even•••• the members of godly families, feedinger their spirituall food dispensed on the Lord day in the congregation of Saints, may w•••• in the strength of it, till they appeare befo•••• the Lord againe in Zion the next Sabba•••• day. See Isa. 66.23.

I. OBSERV. A consociation or joyn•••• together in Church-fellowship, is a me•• eminent, and more worthy relation, the•••• the relation that is in families. See Act. 2.4•• And the Lord added to the Church daily, such 〈◊〉〈◊〉 should be saved. Howbeit that relation whi•••• is in families is a most comfortable and goe•• condition. See Psal. 68.6. God setteth these litary in families, &c.

II. OBSERV. The solemne and public

ordinances to be observed and conversed in on the Sabbath day, in the Congregation or Church-meeting, are, the Ministery of the Word; the Administration of Sacra∣ments, if occasion serve thereunto; Prayers; Distribution to the Poore; and Singing of Psalmes. See Act. 2.42. & 20.7. 1 Corinth. 16.2. Psal. 92.1. Title.

III. OBSERV. Such as are conversant in Gods ordinances in the publick assemblies on the Sabbath day, ought to be disposed as one man, attending seriously the sacred bu∣sinesse in hand, not suffering themselves to be taken up with private reading, prayer, meditation, wandring thoughts, drowsi∣nesse, &c. See Act. 2.1. And when the day of Pentecost was fully come, they were all with one ac∣cord in one place. See also Eccles. 5.1. Keepe thy foot when thou goest to the house of God, and be more ready to heare then to give the sacrifices of fooles: for they consider not that they doe evill.

IV. OBSERV. They deceive themselves greatly, who under a pretence of better pro∣fiting themselves in reading of good books at home, and private devotions, doe neglect to converse with God and his people in the publick ordinances on the Sabbath day; as may appeare by a consideration of what is written, Rom. 10.17. Faith commeth by hea∣ring, and hearing by the word of God. 1 Cor. 1.21.

For after that in the wisdome of God, the world b•• wisdome knew not God, it pleased God by the foo∣lishnesse of preaching to save them that beleeve. 1 Pet. 2.2. As new borne babes desire the sinc•••• milke of the word that yee may grow thereby. Prov. 28.9. He that turneth away his eare from hearing the law, even his prayer shalbe abomination.

XLVII. PROPOSITION. Albeit a converse in religious services in the solemne assemblies of the Church, doth in speciall tend to a sanctifying of the Sab∣bath day: Yet the members of Christian families ought likewise to serve God in the family, and in secret, on the Sabbath day, as opportunity serveth thereunto when they are not imployed in publick.

PROOF. Our Saviour Christ and his fa∣mily, notwithstanding their respective fre∣quenting the Synagogues on the Sabbath daies; yet after the publick ministery was ended, they also redeemed the time in pri∣vate unto religious exercises. This may ap∣peare,

Math. 12.1. & 13.1. compared with Math. 13.36, 37. Then Iesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. He answered and said unto them, He that soweth the good seed, is the sonne of man, &c. See also Mark. 1.21, &c.

I. REAS. Because the Sabbath day ought to be sequestred wholly from a pursuit of profits and pleasures of this life, and to be spent wholly in holy exercises, publickly or privatly, as the Lord hath commanded, Exod. 20.8. Remember the Sabbath day to keepe it holy; &c. for here is no exemption nor exception given to any part of the day, that it should not be sanctified, and kept holy, aswell as the other parts of the day. See also Isaiah, 58.13, 14.

II. REAS. Because a performance of re∣ligious exercises in private on the Sabbath day, tendeth much unto a better profiting by the administration of the publick ordinan∣ces; viz. A preparation in private before the publick ordinances be taken in hand, and prayer, conference, and meditation after the publick ordinances are ended, touching the same, conduce much to a good successe thereof. This is in part implied in Heze∣kiah the King his prayer and its successe, in the behalfe of the people of the Jews at the

celebration of the Passeover, 2 Chron. 30.18, 19, 20.—

But Hezekiah prayed for them, saying, The good Lord pardon every one; That prepareth his heart to seeke God, the Lord God of his fathers, though he be not cleansed according to the purification of the Sanctuary. And the Lord hearkened to Hezekiah, and healed the people.

] See also for after-course what is recorded, Act. 13.42.

Now when the congregation was broken up, many of the Jews, and religious Proselytes followed Paul & Barnabas, who speaking to them, perswaded them to continue in the grace of God, &c.

OBSERV. Such as having conversed with God in the religious use of his publick ordi∣nances, on the Sabbath day, in the assem∣blies, doe goe forth after cares, and riches, and pleasures of this life, assoone as the as∣semblies are dismissed, they cannot bring forth fruit unto perfection: as is to be seene in the state of that sort of unfruitfull hearers of the word, who are by our Saviour Christ resembled unto the thorny ground, Luk. 8.14.

And that which fell among thornes, are they which when they have heard, goe forth, and are choked with cares, and riches, and pleasures of this life; and bring no fruit to perfection.

XLVIII. PROPOSITION. All due caution and circum∣spection ought to be used by the people of God, for the declining and avoiding of vaine and sinister walking in the performances of religious duties, whether in the congregation, or family, or in se∣cret, whether the services be or∣dinary or extraordinary.

PROOF. Such caveat is given by our Sa∣viour Christ touching prayer and fasting; & is appliable likewise unto other religious services. See Math. 6.5. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the Synagogues, & in the corner of the streets, that they may be seene of men, &c. And ibid. vers. 16. Moreover when ye fast, be not as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appeare unto men to fast.

I. REAS. Because the Lord is a God that searcheth the heart, and taketh exact know∣ledge of the waies of his people, and will reward them accordingly as they walke in singlenesse and sincerity of heart, and inte∣grity

of conversation. See Jerem. 17.•• I the Lord search the heart, I try the reines, 〈◊〉〈◊〉 to give every man according to his waies, and ••••¦cording to the fruit of his doings. Revel. 2.•• All the Churches shall know, that I am he 〈◊〉〈◊〉 searcheth the reines, and hearts, &c.

II. REAS. Because such cautelous ••••¦wary sincere walking doeth tend much the stopping of the mouthes of absurd a••∣versaries, and to a restraining of their f•••••• who are apt to traduce and persecute t•••• good waies of the people of God. See P••o•••• 16.7. When a mans waies please the Lord, 〈◊〉〈◊〉 maketh even his enimies to be at peace with his See also 1 Pet. 3.15, 16. But sanctify the L•••••• God in your hearts, and be ready alwaies to g•••••• an answer to every one that asketh you a reason the hope that is in you, with meeknesse and f•••••• Having a good conscience, that whereas they sp•••••• evill of you, as of evill doers, they may be ashe•••• which falsly accuse your good conversation in Chr••••••

OBSERV. Hypocrites may gaine the•• ward of popular applause and reputation upon a vaine and sinister course in religi•••• held by them. See Math. 6.2, 5, 16, &c. 2 King. 10.15, 16. But such are not accept•••• of God. See 2 Corinth. 10.18. For not 〈◊〉〈◊〉 that commendeth himselfe is approved, but what the Lord commendeth.

XLIX. PROPOSITION. Speciall care and regard ought ••••kewise to be had, that religious duties and services be performed ••y the people of God, both in an holy and spirituall manner, and ••lso in a due order, according to ••he Lords owne direction and commandement.

PROOF. For so our blessed Saviour in∣formed and taught the woman of Samaria. See John, 4.23. But the houre commeth and now is, when the true Worshippers, shall worship the Father in spirit, and in trueth: for the Father see∣keth such to worship him. Yea and our Lord and Saviour Christ did thus approve himselfe by walking according to Gods commande∣ment. See John, 14.31. And as the Father gave me commandement, even so doe I.

I. REAS. Because the Lord God, unto whom religious duties and services ought to be tendred, is of a spirituall nature, and there∣fore must be served spiritually, and in an holy manner, proportioned unto such his incom∣prehensible essence. See John, 4. vers. 24. God is a Spirit, and they that worship him, must

worship him in spirit, and in trueth. 2 Cor. 3.•• The Lord is a Spirit, &c.

II. REAS. Because God hath been w•••• severely to punish such as have beene n••••∣gent and carelesse to worship and serve 〈◊〉〈◊〉 after the due order; as King David by occ••∣sion acknowledgeth and maketh menti•••••• 1 Chron. 15.13. The Lord our God made a b•••••••••• upon us, for that we sought him not after the 〈◊〉〈◊〉 order. And this is also declared by the ••∣postle Paul, touching some of the Chur•••• of Corinth, in regard of their comming 〈◊〉〈◊〉 the Sacrament in an undue way, 1 Cor. 11.3•• For this cause many are weake and sickly am•••••• you, and many sleepe. See vers. 27, 28, 29.

OBSERV. A holy and spirituall man•••••• and due order of religious performances, 〈◊〉〈◊〉 consisteth in such qualifications and dispo••••∣tions as these following; viz.

I. Understanding, or distinct knowledg•• in the religious service in hand: 1 Cori•••••••• 14.14, 15. For if I pray in an unknowne tong•••• my spirit prayeth, but my understanding is 〈◊〉〈◊〉 fruitfull. What is it then? I will pray with th•• spirit, and will pray with understanding also: 〈◊〉〈◊〉 will sing with the spirit, and will sing with the un∣derstanding also.

II. Conscience of God, to sway unto, and in every religious duty; as may be ga∣thered from the Lords expostulation,

Zach. 7.5. When ye fasted and mourned in the ••••ft and seventh moneth, even those seventy yeeres, ••••d yee at all fast unto me, even to me?

III. Sincerity, or trueth in performing ••hereof. See Josh. 24.14. Feare the Lord, and ••••rve him in sincerity and trueth.

IV. Faith on God through Christ. See Mark. 11.24. Whatsoever things ye desire, when ••••e pray, beleeve that yee receive, &c. See also Hebr. 11.6.

V. Hope, or waiting for the accomplish∣ment of the promises. Psal. 130.5. I waite ••or the Lord, my soule doeth waite, and in his word ••oe I hope.

VI. Willingnesse, or cheerfulnesse in the service. See what is particularly said tou∣ching works of charity, as being generally ••ppliable in the case in hand; 2 Corinth. 9.7. Every man according as he purposeth in his heart, so let him give, not grudgingly, or of necessity: for God loveth a cheerfull giver. See likewise, Deut. 28.47.

VII. Reverence, and godly feare, or ••rembling. See Hebr. 12.28. Let us have grace whereby we may serve God acceptably, with reve∣rence, and godly feare. See also Psal. 2.11.

VIII. Humility; 1 Pet. 5.5. Beclothed with humility, for God resisteth the proud, and giveth grace to the humble.

IX. Contrition of heart; Psal. 51.17. The

sacrifices of God, are a broken spirit: a broke•• a contrite heart, O God, thou wilt not de•••• See also Psal. 34.18.

X. Poverty of spirit; Isaiah, 66.2. 〈◊〉〈◊〉 this man will I looke, even to him that is poo•• 〈◊〉〈◊〉 See also Math. 5.3.

XI. Sense of spirituall wants & weak•••• 〈◊〉〈◊〉 with a desire of supply; Math. 5. vers. 6. ••••••••∣sed are they which doe hunger and thirst aft•••• ••••••••∣teousnesse, &c. See also Isa. 55.1, 2.

XII. Godly sorrow; 2 Corinth. 7.9. 〈◊〉〈◊〉 were made sorie after a godly manner. See 〈◊〉〈◊〉 Math. 5.4.

XIII. Selfe accusing; Psal. 51.3. I ack••••••∣ledge my transgression. See also Prov. 28.13.

XIV. Selfe judging; 1 Corinth. 11.31. 〈◊〉〈◊〉 we would judge ourselves, we should not be jud•••••••••• See also Gen. 32.10.

XV. Fervency of spirit, or holy ze•••• 〈◊〉〈◊〉 Rom. 12.11. Not slothfull in businesse, fe•••••••••• in spirit, serving the Lord. See also Galat. 4••

XVI. Perseverance, and patient consta•••••••• Ephes. 6.18. Praying alwaies with all pr•••••••• and supplication in the spirit, and watching th••••••∣unto with all perseverance, &c. See also Co•••••• 4. vers. 2.

XVII. Love of God; Exod. 20.6. 〈◊〉〈◊〉 shewing mercy to thousands of them that lou•• 〈◊〉〈◊〉 and keepe my commandements. See also De•••• 〈◊〉〈◊〉 7. vers. 9.

XVIII. Love of Neighbour; 1 Corinth. ••3.1. Though I speake with the tongues of men and 〈◊〉〈◊〉 Angels, & have not charity, I am become as soun∣••ing brasse, or a tinckling cimball. See also Ephes. 5.2.

XIX. An honest and good heart, purified from bad qualities; Luk. 8.15. They which in ••n honest and good heart having heard the word, keepe it, &c. See also 1 Pet. 2.1, 2.

XX. In the Name of our Lord Jesus Christ; Coloss. 3.17. Whatsoever yee doe in ••ord or deed, doe all in the Name of the Lord Je∣sus, &c. See also Ephes. 5.20.

L. PROPOSITION. The performance of religious worship & service in the family, or otherwhere, may not be rested on, or trusted unto, as if the work done, or duty performed, did, or could commend any one to God for the worke sake: but God is to be depended on only, and his blessing is to be waited for in his ordinance, and his providence to be served in the use of the meanes

which he hath ordained to 〈◊〉〈◊〉 walked in.

PROOF. This Proposition may be ••••∣ferred from an intimation given by the ••∣postle Paul in another case, 1 Corinth. 3•• So then neither is he that planteth any thing ne•••••••••• he that watereth: but God that giveth the inc•••••••••• And thus also Solomon observeth in his p••••••∣verbs: See Prov. 10.22. The blessing of 〈◊〉〈◊〉 Lord, it maketh rich.

I. REAS. Because whatsoever religi•••••• duties and services the people of God 〈◊〉〈◊〉 performe unto God according to his w•••••••• it is no more then their duty enjoyned 〈◊〉〈◊〉 them: For so our Lord Christ teacheth 〈◊〉〈◊〉 confesse and acknowledge. See Luk. 17.•••• Yee when yee shall have done all those things wh•••••••• are commanded you, say, We are unprofitable ••••••∣vants, we have done that which was our duty to 〈◊〉〈◊〉

II. REAS. Because many and great 〈◊〉〈◊〉 the weaknesses and polluted imperfect•••••••• which doe adhere and cleave unto the 〈◊〉〈◊〉 services and performances of the people 〈◊〉〈◊〉 God: So that they stand in need of par•••••• and remission of such miscariage, as hath ••••••∣tended and accompanied them therein. T•••••• is implied in that advertisment for Aaro•••• and the people, Exod. 28.38. That A•••• 〈◊〉〈◊〉 may beare the iniquity of the holy things, which 〈◊〉〈◊〉

children of Israel shall hallow, in all their holy gifts. Yea thus the people of God in their serious & solemne confessions have beene wont in∣genuously and freely to acknowledge. See Isaiah, 64.6. But wee are all as an uncleane thing, and all our righteousnesses are as filthy rags, &c. See this also in that deprecation of worthy Nehemiah, who having done that which for the matter of it was right in the fight of the Lord, yet being conscious of his imperfec∣tions therein, doeth therefore crave pardon and mercy from God. Nehem. 13.22. Re∣member me, O my God, concerning this also, and spare me according to the greatnesse of thy mercy.

III. REAS. Because so farre as any duty and service is performed unto God, which for matter and manner is wel-pleasing to his divine Majesty, by any of his servants, the same ought not to be attributed unto them∣selves, but to the Lord, who graciously acteth and worketh for them, and in them; as may be seene, Isa, 26.12. Lord, thou wilt ordaine peace for us: for thou also hast wrought all our works in us, or, for us. See also 1 Cor. 4.7. For who maketh thee to differ from another? And what hast thou that thou didst not receive? Now if thou didst receive it, why doest thou glory as if thou hadst not received it?

OBSERV. Every good performance and disposition thereunto ought to be referred

and attributed to Gods gracious dispe••••∣tion; as may appeare in some instances.

1. The will & the deed are both wrou•••••• by God. See Philip. 2.13. For it is God wh•• worketh in you both to will, and to doe, of his g•••••• pleasure.

II. The preparation of the heart unto 〈◊〉〈◊〉 religious duty is of God. See Psal. 10.1•• Lord, thou hast heard the desire of the hum•••••••• thou wilt prepare their heart, thou wilt cause th•••••• eare to heare.

III. The utterance and wel-ordering 〈◊〉〈◊〉 what is religiously expressed and spoken, 〈◊〉〈◊〉 likewise from the Lord. See Psal. 51.1•• O Lord open thou my lips, & my mouth shall 〈◊〉〈◊〉 forth thy prayse.

IV. Helpe and assistance against infirmiti•••• that doe usually assault, and disfit to reli••••∣ous duties, is from the Lord; even from 〈◊〉〈◊〉 Spirit. See Rom. 8.26. Likewise the Sp•••••••• also helpeth our infirmities: for wee know not 〈◊〉〈◊〉 we should pray for as we ought: but the Spiri•• ••••∣selfe maketh intercession for us, with groa•••••••••• which cannot be uttered.

V. The faculty and ability to profit 〈◊〉〈◊〉 any religious course is given by the Lord. See Isaiah, 48.17. I am the Lord thy God whi•••• teacheth thee to profit, which leadeth thee by 〈◊〉〈◊〉 way that thou shouldest goe.

VI. The Lord Jesus Christ graciously pe••∣fumeth

the religious services of his people, that so they may become acceptable to God our Father. See Revel. 8.4. And the smoke of the incense which came with the prayers of the Saints, ascended up before God out of the An∣gels hand.

LI. PROPOSITION. Those families are in a most dangerous and wretched state & condition, which doe wholly faile to serve the Lord in a perfor∣mance of family-duties.

PROOF. See Jerem. 10.25. Powre out thy fury upon the heathen that know thee not, and upon the families that call not on thy Name. This pro∣pheticall imprecation is as a prediction 〈◊〉〈◊〉 way of threatning: and it implieth that fa∣milies that call not on Gods Name, are like unto the heathen, and shall with them par∣take in the sense of Gods wrath and displea∣sure. Now it wilbe found a fearfull thing to fall into the hands of the living God, who is a consuming fire. See Hebr. 10. vers. 31. & 12. vers. 29.

I. REAS. Because a neglect or contempt of calling on the Lords Name, and serving him, is a signe and token of atheistic all folly and wickednes. See Psal. 14. vers. 1 & 4. com∣pared

together, viz. The foole hath said in 〈◊〉〈◊〉 heart, there is no God. — They call not upon 〈◊〉〈◊〉 Lord. Yea such neglect and contempt a••∣gueth not only some guiltinesse, but also 〈◊〉〈◊〉 high degree of atheisme and desperate p••••∣fanesse; as may be observed in Pharaoh Ki•••• of Egypt. See Exod. 5.2. And Pharaoh s•••••• Who is the Lord, that I should obey his voice?

II. REAS. Because such families as c•••• not on Gods Name, are most pernicio•••• & hurtfull enimies to the Church and S•••••• in which they doe abide and inhabite, 〈◊〉〈◊〉 being meanes what in them lieth, of th•• ruine and destruction thereof; and so d•••• expose themselves to the deserved punish∣ments of destroyers and murtherers. Jere•• 10.25.

Powre out thy fury upon the f••∣milies that call not on thy Name; for th•••• have eaten up Jacob, and devoured him and consumed him, and have made h•••• habitation desolate.

OBSERV. All Christian families are 〈◊〉〈◊〉 alike convinced & perswaded touching th•• necessity, nature, and maner of performan•••• of family-duties every day, both morni•••• and evening; as it may fare with them i•• other cases through their dulnesse of he••∣ring. See Hebr. 5.11, 12. Yet such as are per∣fect, ought to be minded according to th•• demonstration above declared, & if in so••••

particulars therein, some families are other∣wise minded, God shall reveale this unto them, walking by the same rule and minding the same thing, so farre as they have already attained. See Philip. 3.15, 16. But if any family among the people of God have a ••oot that beareth gall & wormwood, whose hearts turne away from the Lord; and it commeth to passe, that albeit they have beene convinced by the word of their duty herein, they doe neverthelesse blesse them∣selves in their hearts, saying, Wee shall have peace, though we walke in the imaginations or stubbornesse of our hearts, in a neglect and contempt of calling on God; The Lord will not spare them, but his anger and jea∣••ousy shall smoke against them, yea and his curses denounced in the Scriptures, shall lie upon them, &c. See Deut. 29.18, 19, 20, &c.

LII. PROPOSITION. Moreover, such families doe ••ustly deserve and incurre blame ••nd reproofe, who doe performe religious duties & services amisse ••n any kind.

PROOF. The Apostle James taxeth and ••eprehendeth the brethren of the twelve ••ribes, for their faultinesse and miscariage in

performance of prayer. See James, 4.3. 〈◊〉〈◊〉 aske and receive not, because yee aske amisse, &••▪

I. REAS. Because every transgre•••••• doeth draw on a guilt with it, whether it 〈◊〉〈◊〉 in matter, manner, end or circumstanc••••▪ See James, 2.10. For whosoever shall keep 〈◊〉〈◊〉 whole law, and yet offend in one point, he is g•••••••••• of all.

II. REAS. Because the Lord God ••••∣counteth and judgeth services perform•••• amisse to be a grand violation of the th•••••• commandement of the first table, which 〈◊〉〈◊〉 will therefore severely punish. See E•••••• 20.7. Thou shalt not take the Name of the L•••••• thy God in vaine: for the Lord will not hold 〈◊〉〈◊〉 guililesse that taketh his Name in vaine.

OBSERV. Religious services and du•••• are performed amisse when they are do•••• either,

1. Ignorantly, not knowing what is sa•••• or done. Herein the Papists are grosly sa••••¦ty, who make use of an unknowne langu•••••• in their prayers and service, both public•••• and privatly. Such errour the Apostle P••••••∣noteth, 1 Corinth. 14.14. For if I pray i•• 〈◊〉〈◊〉 unknowne tongue, my spirit prayeth, but my ••••∣derstanding is unfruitfull.

II. Superstitiously, as the Papists likew•••••• transgresse, in saying onely a set number 〈◊〉〈◊〉 words on their beads, without reverenc••••••

feeling, understanding, &c. much like the babling heathen. See Math. 6.7. But when yee pray, use not vaine repetitions, as the heathen doe; for they thinke they shalbe heard for their much speaking.

III. Hypocritically, regarding iniquity in the heart, albeit there be a faire outward de∣portment. Such performance was prophe∣cied of by Isaiah, and practised in the daies of our Saviour Christ. See Math. 15.7, 8.

Yee hypocrites, well did Esaias prophecie of you, saying, This people draweth nigh unto me with their mouth, & honoureth me with their lips, but their heart is farre from me.

IV. Profanely, when such as doe seeme to draw nigh to God, doe live notwithstan∣ding in a course and practise of grosse and no∣torious transgressions. See this Isaiah, 1.15.

And when yee spread forth your hands, I will hide mine eyes from you; yea, when yee make many prayers, I will not heare you: your hands are full of blood.

V. Deceitfully or negligently: See Jere. 48.10. Cursed be hee that doeth the worke of the Lord deceitfully. See the margent there, in the N. translat.

VI. Unconstantly, for so was the failing of King Joash. See 2 Chron. 24. vers. 2 & 17.

compared together; Joash did that which

was right in the sight of the Lord, all t•••• daies of Jehojada, the Priest. — N•••• after the death of Jehojada, came th•• princes of Juda and made obeysance 〈◊〉〈◊〉 the King: then the King hearkened u•••••• them, &c.

LIII. PROPOSITION. Neither can such families ex∣cuse themselves before the Lord, when he commeth to jugdment, who having opportunity and ca∣pacity to learne to reade, and abi∣lity and meanes to procure a Bi∣ble in their native language; yet cannot reade, nor have any Bible in their families.

PROOF. Solomon doeth thus describ•• his foole, who is the wicked man; Prov. 17.16. Wherefore is there a price in the hand of 〈◊〉〈◊〉 foole to get wisdome, seeing he hath no heart to it?

I. REAS. Because they are in no wise answerable to Gods expectation, in the col•• and meanes he hath bestowed on them; so that it is a righteous thing with him to be provoked, and to come against them; as it is declared in the parable, Luk. 13.6, 7.

A certaine man had a figtree planted in his vineyard, and he came and sought fruit thereon, and found none. Then said he to the dresser of his vineyard; Behold, these three yeeres I come seeking fruit on this figtree, and finde none: cut it downe, why cumbreth it the ground.

II. REAS. Because unanswerablenesse unto Gods mercies and meanes vouchsafed unto any people, doeth greatly aggravate their sinne, and infallibly seale their punish∣ment. This argument is evidently drawne from our Saviour Christs upbraiding the cities in which he had frequently & power∣fully preached, and wrought his miracles, to confirme his doctrine: and yet they were unanswerable through unfruitfulnesse. See Math. 11.21.

Woe unto thee Chorazin, woe unto thee Bethsaida: for if the mighty works which were done in you, had beene done in Tyre and Zidon, they would have repented long agoe in sackcloth and ashes.

OBSERV. It was the high commendation of Mary, given unto her by our Saviour Christ, that she redeemed time unto the one thing needfull, when Martha did cumber her selfe about much serving, and was trou∣bled about many things. See Luk. 10.42. But one thing is needfull; And Mary hath chosen that good part, which shall not be taken away from her.

LIV. PROPOSITION. Those families likewise are 〈◊〉〈◊〉 together faulty and inexcusable▪ who doe walke contrary, and do•• oppose and withstand the goo•• waies of God, walked in by h•••• people, according to the rules 〈◊〉〈◊〉 Gods word.

PROOF. The Apostle Paul describeth 〈◊〉〈◊〉 complaineth of such persons, 2 Timoth. 3.•••• Now as Iannes and Iambres withstood M•••••• so doe these also resist the trueth: men of cor•••••••• mindes, reprobate concerning the faith.

I. REAS. Because God will walke co••∣trary to them, as doe walke contrary u•••••• him. See Levit. 26.23, 24, &c.

If y•••• will not be reformed, but will walke co••∣trary unto me; Then will I also walke co••∣trary unto you, and will punish you 〈◊〉〈◊〉 seven times for your sinnes, &c.

II. REAS. Because they shall have ••••∣thing to plead for themselves in the day: 〈◊〉〈◊〉 the Lords wrath, but shall remaine speec•• lesse, as it fared with the man in the parab•••• who came to the wedding without a ne••∣ding garment: Math. 22.12. Neither sh•••••• any Advocate be found that will pleade 〈◊〉〈◊〉

them. See 1 Sam. 2.25. If one man sinne against another, the Iudge shall judge him: but if a man sinne against the Lord, who shall intreat for him?

OBSERV. Such persons may be said to walke contrary, and to withstand the good waies of God walked in by his people;

I. Either who plot, consult, or take coun∣sell against the people of God, to doe them hurt, because of their sincere religious cour∣ses. See Psal. 83.3. They have taken counsell against thy people, and consulted against thy hid∣den ones.

II. Or observe and watch the people of God in their walking, to get an advantage some way to ensnare and intangle them: as the Scribes and Pharises did our Saviour Christ. See Luk. 20.20.

And they wat∣ched him, and sent forth spies, which should faine themselves just men, that they might take hold of his words, that so they might deliver him to the power and au∣thority of the Governour.

III. Or who contradict and oppose such wholesome trueths, as the people of God doe hold & professe according to godlinesse. See Acts, 17. vers. 18.

Then certaine Phi∣losophers of the Epicureans, and of the Stoicks, encountred him. And some said, What will this babler say? othersome, He seemeth to be a setter forth of strange

gods: because he preached unto the Jesus, and the resurrection.

IV. Or who discourage and greive th•• people of God by lies; as the Lord himse•••• by the Prophet Ezekiel complaineth. S•••• Ezek. 13.22.

Because with lies yee have made the heart of the righteous sa•••• whom I have not made sad, and strength∣ned the hands of the wicked, that 〈◊〉〈◊〉 should not returne from his wicked 〈◊〉〈◊〉 by promising him life, &c.

V. Or who deride and scorne the people of God by mockings and contemptuous be¦haviour. See this complained of, Psal, 11▪ vers. 4. Our soule is exceedingly filled with 〈◊〉〈◊〉 scorning of those that are at ease, and with the ••••¦tempt of the proud.

VI. Or who traduce and falsly accuse the good waies of God: Either 1. of hardnesse as if intollerable, and not to be endured. S•• John, 6.60. This is an hard saying, 〈◊〉〈◊〉 can heare it? Or 2. of over strictnesse; as 〈◊〉〈◊〉 prejudiciall to liberty: as is implied, Psal. 〈◊〉〈◊〉 vers. 3. Let us breake their bands asunder, and 〈◊〉〈◊〉 away their coards from us. Or 3. of unprofita∣blenesse; as if no way beneficiall. See Ma•••• 3.14. Yee have said, It is vaine to serve God, 〈◊〉〈◊〉 what profit is it that we have kept his ordinances? Or 4. of melancholious pensivnesse; as 〈◊〉〈◊〉 void of joy and comfort; as it is implied

Eccles. 7.4. The heart of fooles is in the house of mirth. Or 5. of occasion and cause of trou∣ble; as if therefore unsufferable. See John, 11.48. If wee let him thus alone, all men will be∣leeve on him, and the Romans shall come, and take away both our place and nation.

VII. Or who slander and falsly accuse the good servants of God; Either 1. of idlenesse in their particular callings, when they are imployed in the service of God. See Exod. 5.17. Pharoah said, Yee are idle, yee are idle: therefore yee say, Let us goe, and doe service to the Lord. Or 2. of indiscretion and preposte∣rous zeale, bringing shame and disgrace. So Mical censured her husband King Da∣vid. See 2 Sam. 6.20. How glorious was the King of Israel to day, who uncovered himselfe to day in the eyes of the handmaids of his servants? &c. Or 3. of madnesse; as if they were out of their witts. See Act. 26.24. Festus said with a loud voice, Paul, thou art beside thy selfe, much learning doeth make thee mad. Or 4. of pride and singularity; as if they were wholly transported thereby.

Thus Korah, Dathan, and Abiram, charged Moses and Aaron, Numb. 16.3. Saying, yee take too much upon you, seeing all the congregation are holy every one of them, and the Lord is among them: wherefore then lift you up your selves above the congregation of the

Lord?]

Or 5. of hypocrisy; as if they w•••••• not such indeed, as they doe professe the•• selves to be, and are in shew. This was th•• which Jobs three friends did many ti•••• charge him withall, as may be seene at larg•• throughout the booke of Job. Or 6. of f••¦tiousnesse & turbulency in the places whe•• they dwell. Thus were the blessed disciple of Christ accused. See Act. 16.20. T•••• brought them to the Magistrates, saying, T•••• men being Iews, doe exceedingly trouble our ci•••• & cap. 17.6. These that have turned the w•••••• up-side-downe, &c. Or 7. of contempt of a••¦thority; as if they regarded not magistracy and the laws of Princes. See Act. 17.7.

These all doe contrary to the decrees 〈◊〉〈◊〉 Cesar.] & Dan. 6.13. "Then answere they & said before the King, That Danie which is of the captivity of the children of Judah, regardeth not thee, O King nor the decree that thou hast signed, b•••• maketh his petition three times a day.

VIII. Or who threaten to inflict punish∣ments on the people of God, that so the•• may discourage them, if possibly they could doe it. See Act. 4.21. So when they had fur∣ther threatned them, they let them goe, finding nothing how they might punish them, because 〈◊〉〈◊〉 the people, &c.

IX. Or who doe persecute and inflict pu∣nishments

on them in severall kinds, viz. in their goods, liberties, and bodies. See Act. 8.3. As for Saul, he made havocke of the Church, entring into every house, and haling men and wo∣men, committed them to prison. See also 2 Cor. 11.23, 24, 25. Hebr. 11.36.37.

LV. PROPOSITION. Governours of families ought to study and indeavour in a spe∣ciall manner for cleernesse of knowledge, and soundnesse of judgment in the waies and word of God, and to strive unto all godlinesse of conversation in their Christian walking; that so they may be approved of God, and not need to be ashamed in going in and out before their fa∣milies.

PROOF. The Apostle Paul chargeth the Evangelist Titus to inculcate this lesson to the Churches in Crete. See Tit. 2.1, 2.

But speake thou the things which be∣come sound doctrine: That the aged men be sober, grave, temperate, sound in faith,

in charity, in patience.

See also his cha•••• to Timothie, 2 Timoth. 2.15. Study to s•••• thy selfe approved unto God, a workman that ••••¦deth not to be ashamed, &c. This instruct•••••• and advise concerneth all such persons wh•••• are to be imployed in the worke of the Lo•••• in any kinde, in their going in and out befo•••• others whosoever: And consequently it c••∣cerneth governours of Christian families.

I. REAS. Because such a due qualifie frame of spirit, and an answerable walking will tend much to the preservation of the authority, & to a giving prevention of con∣tempt of their persons with those who•• they have to doe withall. See a notable proofe of this, Mark. 6.20. Herode fe•••• Iohn, knowing that he was a just man, and an h•••••• and observed him: and when he heard him, he 〈◊〉〈◊〉 many things, and heard him gladly. And th•••• the Lord is graciously pleased to hono•••• them, as doe honour him, as he hath said 1 Sam. 2.30. Them that honour me, I will ••••∣nour; and they that despise me shalbe lightly este∣med.

II. REAS. Because otherwise, if they be ignorant, or profane and dissolute, or re∣misse and carelesse in their behaviour; the•• their performance of duty, and service to God in their families, wilbe much sleighte•• and disregarded, through an aptnesse in in∣feriours

to take occasion thence thereunto. This may be seene in a most remarkable ex∣••mple, even the sonnes of old Eli, that were ••he Lords Priests. See 1 Sam. 2. vers. 12. & 17. compared together. The sonnes of Eli were sonnes of Belial, they knew not the Lord: — The sinne of the yong men was very great before the Lord: for men ab∣horred the offering of the Lord.

OBSERV. King Solomon succeeding his father David in the Kingdome of Israel by Gods designment, and it being offered unto him to aske what he would, and the same should be granted unto him from the Lord; He very prudently and providently asked wisdome & knowledge to goe out & come in before that great people of God, as being most behoovfull for him. Now this his pe∣tition was so well approved and accepted of God; that he granted unto him, not only wisdome and knowledge according to his de∣sire, but also riches, and wealth, and ho∣nour too, such as no Kings before him, or after him had the like. See 2 Chron. 1.7, 8, 9, 10, 11, 12.

LVI. PROPOSITION. Moreover, Governours of fami∣lies ought to looke to the waies

of their families, & to take co•••• that the members of their ho••••¦holds doe joyne in the service God with them.

PROOF. When Jacob was advertised goe up to Bethel to dwell there, and to s•••• the Lord; he takes course with his fam•••• that they should joyne with him there See this Gen. 35.2, 3.

Then Jacob 〈◊〉〈◊〉 unto his houshold, and to all that 〈◊〉〈◊〉 with him, Put away the strange Gods 〈◊〉〈◊〉 are among you, and be cleane, and cha•••• your garments, And let us arise, and g•••• up to Bethel, &c.]

And thus renow•••• Joshua approved himselfe. See Josh. 24.•••• But as for me, and my house, wee will serve 〈◊〉〈◊〉 Lord.

I. REAS. Because governours of famili•••• are charged to see not only to the welfare 〈◊〉〈◊〉 the bodies and outward state of those th•••• belong unto them: See 1 Timoth. 5.8. 〈◊〉〈◊〉 any provide not for his owne, and specially for th•• of his owne house, he hath denied the faith, and worse then an infidell: But they ought also 〈◊〉〈◊〉 watch for their soules, by how much the good of their soules is of greatest value, Se•• Math. 16.26. For what is a man profited, if 〈◊〉〈◊〉 shall gaine the whole world, and loose his o••••

soule? Or what shall a man give in exchange for his soule? God gave the fourth commande∣ment to all men, but specially to Gover∣nours of families. Exod. 20.8—10. And we know God had a controversy with old Eli for the wickednesse of his sonnes. See the story, 1 Sam. 2.29.

II. REAS. Because if governours be care∣full to doe their full endeavour in the be∣halfe of those of their families in the busines of serving God; albeit possibly they cannot prevaile with them so effectually, as were to be wished; yet they shall in so doing save their owne soules. See this implied, Ezek. 3.19.

Yet if thou warne the wicked, & he turne not from his wickednesse, nor from his wicked way, he shall dye in his ini∣quity; but thou hast delivered thy soule.

True it is, this is specially spoken of the Mi∣nister; but the governour of the family may learne his lesson hence, sith he hath as fully the charge of his family, as the minister hath of the Congregation in this matter.

OBSERV. It is the wisdome of those that are to be governours of families, to lay a good foundation for tractablenesse unto re∣ligion in those that are to belong unto them: First, by marrying in the Lord, and living chast in wedlock, that there may be an holy seed. See Mal. 2.15. And secondly, by ta∣king

heed whom they doe admit to d•••• with them, that they be tractable unto ••••∣gious courses. See Davids resolution h•••• in. Psal. 101.6, 7.

Mine eyes shalbe 〈◊〉〈◊〉 the faithfull of the land, that they 〈◊〉〈◊〉 dwell with me: He that walketh in a••¦fect way, he shall serve me. He that ••••¦keth deceit, shall not dwell within 〈◊〉〈◊〉 house: He that telleth lies shall not t•••••• in my sight.

Allus. The Lord in his 〈◊〉〈◊〉 forbade any Proselyte, to be admitted to 〈◊〉〈◊〉 Passeover (though he were himselfe circum¦cised, and did outwardly professe the fai•••• unlesse all the males in his house were c••••¦cumcised also, and did professe the fa•••• aswell as himselfe. See Exod. 12.48.

LVII. PROPOSITION. The members and inhabitant•• of Christian families ought to b•• willing and tractable to joyn•• readily together in the perfor∣mance of family-duties of religi∣on, and to submit to their gover∣nours going out and in before them therein.

PROOF. This rule of direction is implied

in the letter of the first commandement of ••••e second table of the morall law: Exod. ••0.12. Honour thy father and thy mother; It is ••••plied also Hebr. 13.17. Obey them that have ••e Oversight of you, and submit your selves, &c. ••ee Ephes. 6.1, 2.

I. REAS. Because in such their tractable ••ubmission in the Lord, they shalbe a great ••omfort and encouragment to their gover∣nours, who doe watch for their soules, as ••hey that must give account, that they may doe it with joy, and not with greife, as is ••poken, Hebr. 13.17. See Prov. 23. vers. 24, 25.

The father of the righteous shall greatly rejoyce: and he that begetteth a wise child shall have joy of him: Thy fa∣ther and thy mother shalbe glad, and she that bare thee shall rejoyce.

II. REAS. Because unspeakable fruit and benefit shall redound unto them themselves by such their submission and tractablenesse to their rulers in the waies of religion. See Prov. 1.8, 9.

My sonne heare the instructi∣on of thy father, and forsake not the law of thy mother. For they shalbe an orna∣ment of grace unto thy head, and chaines about thy neck.

III. REAS. Because of the encouragment thence to others, the people of God, who will joy to see their order, See 2 John, vers. 4.

I rejoyced greatly that I found of thy children king in trueth, as we have received a commande•• from the Father.

OBSERV. Any members of famili•••• even godly servants, may adorne the Gos•• by a due approving of themselves to t•••• governours. See Titus, 2.10. Whe•• through an undue course of theirs, 〈◊〉〈◊〉 Name of God, and his doctrine may be ••••¦phemed; as is implied, 1 Timoth. 6.1.

LVIII. PROPOSITION. Those Christian families a•••• thrice happy and blessed for eve•••• more, whose God is the Lord and doe feare this glorious a•••• fearefull Name, THE LORD THY GOD, walking in 〈◊〉〈◊〉 waies, and departing from all in quity.

PROOF. See Psal. 144.15. Happy is t•••• people that is in such a case: yea happie is that pe••∣ple whose God is the Lord. See also Psal. 119.•• Blessed are the undefiled in the way; who walkes the law of the Lord.

REAS. Because they shall have peace as mercy from the Lord, both temporally

spiritually, and eternally. See this Galat. 〈◊〉〈◊〉. 16. And as many as walke according to this ••••le, peace be on them, and mercy, and upon the Israel of God. Psal. 119.6. Then shall I not be ••hamed, when I have respect unto all thy comman∣••ements. See also Psal. 125, & 127, & 128. ••holly, being three of the Psalmes of de∣grees.

OBSERV. O how it concerneth all Chri∣stians to exercise themselves unto godli∣nes! sith bodily exercise profiteth little, but godlinesse is profitable unto all things, and hath the promises both of this life, and of that which is to come. See 1 Tim. 4.7, 8.

Revel. 22.20. He which testifieth these things, saith, Surely, I come quickly. Amen. Even so, Come Lord Jesus.

FINIS.