to be observed unto the Lord. Morning and Evening ought tâ— be performed by the Familiâ—â— and housholds of the people oâ— God PROOF This Proposition may be endently inferred from that propheticall imprecation or threatning Jerem. 10 2â— Powre out thy fury upon the Families that call 〈◊〉 upon thy Name And also from the approved testimony which God himselfe giveth unâ—â— Abraham touching this matter See Gâ—â—â— 18. vers 19. I know Abraham that he will command his children and his houshold after him and they shall keepe the way of the Lord. I. REAS. Because God hath made a speciall covenant of grace with the Families 〈◊〉 his people and therefore he expecteth aâ—â— looketh for speciall religious family-duties from them See Jerem. 31.1 At the same tiâ—â— saith the Lord will I be the God of all the familiâ—â— of Israel and they shal be my people c. II. REAS. Because the members of the same family doe usually and for the moâ—â— 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 ordained 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 houshold 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 Lydia was baptised and her houshold Act. 16.15 The Gaoler with all his house beleeved 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 morninâ— and evening every day by the whole family of the people oâ— God joyntly and together PROOF Worthy Joshua that most vicâ—â—rious Generall of the Israelites when hâ— had gotten the land of Canaan into the possession and driven out the inhabitance professeth this for himselfe for his whoâ—â— family Josh 24.15 As for me and my hoâ—â— wee will serve the Lord. And according 〈◊〉 this his most pious resolution the Israeliâ—â—â— 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. â—â— Philem. vers 2. And to the Church in thy hoâ—â— Now in a Church-assembly the worship 〈◊〉 service of religion ought to be performe by the congregation joyntly See this Neâ—â—â— 8.1 And all the people gathered themselves togâ—ther as one man c. 1 Corinth 11.33 Whâ—â— yee come together tarry one for another II. REAS. Because God hath order the condition of families for the most paâ—â— in such sort that there is convenient oppoâ—tunity for the members of theÌ„ to be preseâ—â— 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 members of it joyntly and together Exod. 12.46 And accordingly it was observed by our Saviour 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 Governour 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 members of the family morning and evening every day as hath beene shewed in the former Proposition yet notwithstanding in the religious exercise of meditation it must be otherwise viz. The severall members of the family ought to meditate alone apaâ—â— by themselves as opportunity iâ— the day time or in the night season serveth thereunto PROOF See this in the examples of God servants Gen. 24.63 Isaac went out into thâ— field to meditate at eventide Psal 119 14â— David saith Mine eyes prevent the nighâ— watches that I might meditate in thy word REAS. Because meditation is a worke 〈◊〉 the inward man or an act of the minde aâ—â— heart seriously discoursing of this or that and answerably affected This is implied Psal 19.14 45.1 49.3 The meditationâ— my heart And therefore others cannot joyâ—â— therein See 1 Corinth 2.11 For what mâ—â— knoweth the things of a man save the spirit of mâ—â— which is in him OBSERV If meditation indited in thâ— inward man of the minde and heart shaâ—â— afterwards be uttered by word of mouth iâ— the presence of others such an utterance oâ— 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 religious 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 kiâ—â— 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 oâ— the company was as it were their moâ—â—â— in the requisite thanksgiving at that time See also in our Saviour Christs course wheâ— he prayed with his disciples John 17.1 Thâ—â—â— words speake Jesus and lift up his eyes to heaveâ— 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 speaketh others keepe silence as the Apostle Paul sheweth more fully 1 Corinth chap. 1â— and then concludeth thus vers
offence at any of their subjects that doe usurpe upon theâ—â— royall prerogative in presuming to doe 〈◊〉 requiring any thing to be done or executed in their owne names and not in the name oâ— their Prince accounting such disloyalty iâ— the compasse of Praemunire EveÌ„ so the God of heaven earth who is King of kings Lord of lords Revel 19.16 wil be highly offended at all those presumptuous ones as are bold to serve him otherwise then he hath given direction as may appeare by the Apostle Paul his intimation to the Churches of Galatia Galat. 1.8 9. But though we or aâ— 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 accursed IV. PROPOSITION The revealed will or word of God which is conteined in the holy Scripture or Canonicall books of the old new Testament is the absolute rule of direction unto such worship religious 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 parable 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 themselves as it may appeare in that honourable testimony 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 thâ—â— things were so I. REAS. Because the holy Scripture divinely inspired were therfore given unâ—â— us that we might walke in the light of thâ—â— so be made wise unto salvation by obseâ—ving the directions in them Isa 8.19 2â— And when they shall say unto you Seeke unto theâ— that have familiar spirits and unto wizards thâ— peepe and that mutter Should not a people seeâ— 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 liâ—â— in them 2. Timoth. 3.16 17. All Scripture given by in spiration of God is profitable for dâ—â—trine for reproofe for correction for instructâ—â— in righteousnesse That the man of God may be pâ—â—fect thoroughly furnished unto all good works II. REAS. Because God who is a Spâ—rit Iohn 4.24 Infinite Psal 147.5 Eteâ—nall Immortall Invisible only wise 〈◊〉 Timoth. 1.17 Almighty Gen. 17.1 Good Psal 136.1 Gracious and Mercifull Exoâ— 34.6 Holy Iosh 24.19 Iust Deut. 32. â— Perfect Math. 5.48 and Glorious Exoâ— 33.18 cannot have a worship sutable anâ— proportioned unto his excellent Majestâ— 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 garment 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 incomprehensible 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 according to it without any adding thereunto 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 Providence Act. 14.17 and in the law written in mens hearts Rom. 2.15 doe serve to leave men without excuse for their not worshipping of God as is meet Yet none of these doe sufficiently and effectually cleeâ— mens understandings touching the waies 〈◊〉 God where Scripture is not likewise madâ— use of as Christ convinceth the Sadduces Math. 22.29 Ye doe erre not knowing the Scriptures V. PROPOSITION The direction or paterne of religious worship and service unto God conteined in the holy Scripture is propounded set down in a various methode or manner viz. Somtimes some parts of iâ— are directly expressed in Precept Doctrines and somtimes somâ— parts of it are only implyed and to be gathered by good consequence from Promises Threatâ—nings Examples c. mentioneâ— historically related PROOF I. The books of Moses aâ— the Prophets doe in great part consist of Pâ—â—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 expressely 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 Threatnings of judgments and curses to be inflicted and executed on people in case of some courses omitted which yet are not expresly 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 imprecation or threatning of Gods fury to families for omission or contempt of such course implieth that God requireth families to call upon his Name For God in punishing 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
40. Let 〈◊〉 things be done decently and in order II. REAS. Because an orderly performance of religious services is highly commended and approved as prayse-worthy 〈◊〉 the practisers and observers thereof and indeed matter of special rejoycing to the beholders 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 anâ— gave good approbation of the same OBSERV Like as when religious worship 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 performance of family-duties sith the families of Christians are as it were little Churches 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 together 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 propheâ— Isaiah expresly sheweth Isaia 52.8 Wâ—â— 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 oâ— Psalmes is most pleasing and delightfull 〈◊〉 the Lord as may be seene by the graciouâ— testimony which he hath given of his approbation and acceptance thereof See 2 Chroâ—â— 5.13 It came to passe as the trumpetteâ— singers were as one to make one sounâ— to be heard in praising and thanking the Lord and when they lift up their voice with the trumpets and cymbals and instruments of musick and praysed the Lord saying For he is good for hâ—â— 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 wheâ— 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 noyâ— 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 sinâ—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 family 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 Musicians unto whom the Psalmes were committed 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 edified 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 Scripture-exercises and in expressing uttering of the petitions confessions and thanksgivings whiâ—â— are put up to God in Prayer PROOF This may appeare from 〈◊〉 practise of our Saviour Christ the masteâ— his family leaving us an example thaâ— should tread in his steps 1 John 2.6 asâ—â—â— in performing of other family-duties Joâ— 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 â— I know Abraham that he will commaâ—â— his children and his houshold after hiâ— 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 blessâ—â— unto their families when they doe pray 〈◊〉 them and for them c. See this Job 1. â— Job sent and sanctified them his childreâ— 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 curâ—â—â— God in their hearts Thus did Job coâ—tinually OBSERV Without all contradiction the â—esse is blessed of the greater See Hebr. 7.7 XXXIII PROPOSITION The Governour of the family who hath speciall abilities and â—ifts of knowledge utterance â—nd memory may not onely read â—he Scripture use a forme of Caâ—echisme repeat sermons and â—ray with his family but also â—each and instruct them out of â—he holy Scripture PROOF This Proposition is implied Corinth 14.35 If wives will learne any â—hing let them aske their husbands at home For â—even hence it may be concluded that goâ—ernours of families at home may instruct â—nd teach all those that depend on them â—oth their wives children and servants c. See also Deut. 6. vers 7. Thou shalt teach diliâ—ently or whet and sharpen them by application 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 mâ—â— inferred from that divine sentence Proâ—â— 8. Forsake not the law of thy mother Yea Sâ—mon recordeth in holy writ the Prophâ—â— which his mother taught him See Pâ—â—â— 31.1 c. Now if inferiours may teach iâ— family much more the superiours and vernours thereof II. REAS. Because the wholsome â—â—â—vate admonition and instruction of the â—â—vernours of families hath a powerfull vâ—â— 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 receiâ—â—â— the gift even so ought he to minister 〈◊〉 same to others as a good steward of the â—â—nifold grace of God and in no sort hide 〈◊〉 talent in a napkin c. See 1 Petr. 4. â— Math. 25.18 c. XXXIV PROPOSITION Albeit the Governour of thâ— family be the meetest person 〈◊〉 goe before in the presence of thâ— rest in the performance of famâ—ly-duties as hath beene shewed â—roposit 32. and may according â—o his gift
is noâ—â— thus of her 1 Sam. 1.10 11. She was 〈◊〉 bitternesse of soule and prayed unto 〈◊〉 Lord and wept sore And she vowâ—â— vow and said O Lord of hosts if thâ—â— wilt indeed looke on the affliction of 〈◊〉 handmaid and remember me and 〈◊〉 forget thine handmaid but wilt give uâ—â—â— thine handmaid a manchild c. I. REAS. Because there is a great difâ—â—â—rence of the things mentioned as extraorâ—â—nary even in Gods owne estimate and â—â—count of them and therefore ought accoâ—dingly to be regarded by us For I. Some sinnes are esteemed by him mâ—â— crying and hainous then others See Gâ—â— 18.20 And the Lord said Because the cry 〈◊〉 Sodome and Gomorrah is great and because tâ—â— sinne is very greivous c. True it is God â—â—â—teth all sinne and iniquity with a perfect â—â—tred See Psal 5.4 5. Hab. 1.13 Yet he hateâ—â— some sinnes with a more speciall hatreâ—â— Deut. 16.22 Psal 11.5 II. Some judgments are in Gods esteeâ— more heavy albeit he would have none 〈◊〉 â—his proceedings in judgement to be sleighted 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 noysome 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 brethrâ—â— His glory is like the firstling of his bâ— locke and his hornes are like the honâ—â—â— of Unicornes with them he shall pâ—â—â— 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 difâ—â—rence of the things mentioned as extraordâ—nary in regard of their greater or lesser coâ—sequence to the people of God and in suâ—â—â— respect ought to be accordingly esteemâ— and regarded For I. Some sinnes are more polluting 〈◊〉 wounding to their soules albeit every sinâ— in it kind polluteth and hurteth And thâ—â— David intimateth in that his penitentiâ—â— Psalme deprecating Gods displeasure toâ—ching his foule murther of Uriah by thâ— Ammonites according to his directioâ— See Psal 51.14 Deliver me from blood-guâ—nesse O God thou God of my salvation 〈◊〉 my tongue shall sing aloud of thy righteousnesse II. Some crosses and afflictions are mâ—â— sharpe and piercing unto them then 〈◊〉 others viz. The losse and taking awâ—â— of their children as it is implied in thâ— amplified denunciation thereof Ezek. 2â— 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 Abrahams 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 before 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 extraordinary religious services maâ— happen or fall out and continue for some time accordingly theâ— ought to be more frequent and renewed answerable courses helâ— in the performance of the said religious duties PROOF In this sort the weldisposed Iâ—raelites demeaned approved themselves as occasion required For when the Beâ—â—mites their enimies prevailed severall time against them they accordingly severall daâ—â— sought the Lord and wept and fasted beforâ— 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 persevering in an iterated and renewed courâ—â— of supplicating the Lord will argue anâ— witnesse a sensiblenesse due apprehensioâ— of his proceedings in the way of his judgments See Psal 80.3 7 19. The peoplâ— of God being in great distresse and troublâ— of long continuance they doe oftentimes renew the same prayers and in a holy manner 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 turning of Gods wrath from them 4. They oft renewed their prayer whilst his displeasure 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