where Religion is set up that house is a Beth-el an house of God and there is the gate of Heaven Gen 28. 16. 17. not only for your Prayers ascending up to God but also for his blessings descending down upon you for he is Rich unto all persons and Families that call upon him Rom. 10. 12. Job 8. 6. whether you be small or great God is not an Austere Master but a liberal pay Master but that house wherein the Worship of God is not nor any calling upon his Name 't is not a Bethel but a Beth-Aven Hos 10. 5. an house of Sin and God will poure out his curse upon it and not his blessing Jer. 10. 25. Neglect of Family-duty doth as it were uncover the roof for Gods curse to be rained down upon a Mans Tables Beds all things he hath or doth Prov. 3. 33. yea Brimstone is is scattered upon his habitation Job 28. 15. which the wrath of God may soon give fire to Psal 11. 6. and hale in Hell at ' its Heels 15. Secondly a short word of Direction to the Governed as they stand related to the Governours 1. In General to all such whether Children or Servants c. The first Rule is account it your mercy and priviledg and not your burden that you live in Religious Families where Prayer Reading Catechizing yea order and discipline are observed Gen. 16. 8. 18. 19. Children of many Prayers and Servants of many Prayers and Spiritual helps may not say what a weariness is this Mal. 1. 13. 't was cursed Jeroboam that said 't is too much to do so 1 King 12. 28. Yea 't was the mad and raging Heathens that cryed let us break these bands asunder and cast away those cords from us Psal 2. 3. Those are Children of Belial that like not to be yoked as the word signifies no not with Christs easy yoak and those are the Redeemed of the Lord that look on Family duties not as Cords and Bands but as garters and girdles to confine them where they ought to be Rom. 7. 22. Christ left this pattern for all Families by the ordering of his own as 1 To worship God Joh. 4. 22. 2 To keep the Sabbath Luke 4. 16. 3 To pray with the Family Luke 9. 18. alone there is meant apart from the Multitude for his Disciples which were his Family were with him 4 To pray privately or secretly by himself Luke 5. 16. 5 And that morning and evening Mark 1. 35. Math. 14. 23. And 6 This was his practice and custome Luke 22. 39. yea 7 Sometimes all night long Luke 6. 12. And lastly with Submission and Devotion as a Servant of God Math. 26. 39. Governours and governed learn of him Math. 11. 29. he is your best Master all this Practice of Piety 't is no matter how dull the Scholler be if but desirous to learn so Christ himself be but your Teacher 16. Secondly in particular First to Children the second Rule is Obey your Parents Eph 6. 1. as Isaao did Abraham in submitting to be Sacrificed though he was then grown up and might have resisted and as Christ became obedient even to the death of the Cross Good Children help to lengthen their Parents days as Joseph did Jacobs God therefore in the first Commandment promises by way of requital to lengthen theirs Remember you are stars in Josephs dream who was himself a whole constellation of graces O be a bright and morning Star in Christ who is so called Revel 22. 16. be a morning-seeker in the morning of your life Prov. 8. 17. and grow in wisdom as well as in stature and in favour with God and man as the Child Jesus did Luke 2. 52. but be not a blazing meteor not a falling but a fixed Star not Sancti Juvenes Satanici Senes not degenerate plants Jer. 2. 21. Degenerating not only from your Godly Parents though a Child of many Prayers cannot easily miscarry as Ambrose told Monica concerning Austin her Son while a Manichee But from your seeming godly self in your younger years a falling Star falls not to the Earth only but as the Star wormwood Rev. 8. 11. bitter to Parents and self into the bottomless Pit also and is it not pitty that any one chip of the good old blocks should become fewel for everlasting burnings 17. The third Rule is be a Serving Son Mal. 3. 17. 't is an old and yet a true saying that God Parents and School Masters can never be requited both for your being and for your well being Parents have power to require the service of their Children and as it is the Parents priviledg to command service so 't is Childrens duty to do service even churlish Laban had serving Sons Gen. 30. 35. and so had the old seducing Prophet 1 King 13. 13. yea and the Prince or Priest of Midian had serving Daughters Exod. 2. 16. This is the honour that God commands Children to pay to their Parents Exod. 20. 12. Children can never do enough for their Parents that have done so much and also suffred so much for them 't is very remarkable that good Jonathan who was otherwise a truly serving Son was taken by Lot 1 Sam. 14. 42. the whole disposing whereof is of the Lord Prov. 16. 33. and this may well be supposed to be some Reason that God hereby did shew how tender he is in allowing the least shew of disobedience to Superiours and to make Children fear and avoid even the Rash and causeless curses of Parents which by a secret Judgment of God are sometimes inflicted a wise serving Son makes a glad Father c. Prov. 10. 1. every Son should be an Abner which signifies his Fathers light and every Daughter an Abigail which signifies her Fathers joy O then whether you be Son or Daughter do not bring down the gray hairs of your Parents with sorrow to the grave Gen. 42. 38. 44. 31. 18. The fourth Rule is you must nourish your Parents in their old Age that nourished you in your youth and as you expect that your Children should nourish you when you are old good Joseph is a blessed pattern Gen. 45. 9 10 11. Saying to his old Father come down to me and be near to me and there will I nourish thee and he did so Gen. 47. 12. and Obed was a restorer of life to old Naomai whose life had been long a lifeless life as it had been joyless and a nourisher of her old Age Ruth 4. 15. See Davids love herein 1 Sam. 22. 3. And Christs also the mystical David Joh. 19. 27. This the Apostle commends as a thing not only good before men but also acceptable unto God 1 Tim. 5. 4. and Christ reproves the neglect of it Math. 15 4. and Paul calls such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection Rom. 1. 30. 2 Tim. 3. 3. The stork hath a singular affection to the Aged sire as Pliny Relateth Lib. 10. Cap. 23. The contrary carriage
must find out that both by your own experience and by the Experiences of others It certainly availeth much though happily it availe not always God hath indeed said that the Children of Moab shall go into his Sanctuary to pray but shall not prevail Isa 16. 12. But he hath avowed before all the world that the Children of Sion shall not do so Isa 45. 19. They shall not seek the Lord in vain their Prayer shall be like Jonathans bow it shall never return empty God ever hears their Prayers always ad Salutem as Anstin saith though not ever ad Voluntatem he always hears their Prayers according to their well when he doth not hear them according to their Will 7. First the manner of Prayer Now that your Prayer may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a throughly-wrought effectual and available Prayer to work wonders in Heaven and Earth Jam. 5. 16. yea after a sort Omnipotent as Luther said take these following Directions for managing this duty aright first before duty as to the manner of it before in and after it First of those that are Antecedent or before Prayer Direct 1. You must be New born a New Creature until the Child be come out of the womb it cannot Cry no more can you Cry Abba Father so long as you are in the womb of a natural state Rom. 8. 15. God first accepts the person and then the Action or offering Gen. 4. 4. Heb. 11. 4. your person must be accepted as Abel was and then your Prayer will be acceptable you must be Righteous in Christ 't is the Prayer of the Righteous that prevaileth Jam. 5. 16. as it is the Character of the unrighteous that they call not upon God Psal 14. 4. Paul was never said to pray till Converted from his Pharisaical State Act. 9. 11. So if at any time they do pray their Prayer is an Abomination Prov. 21. 27. and therefore 't is not accounted Prayer The long Prayers that Paul had while a Pharisee were not reckoned Prayer at all you must first be a Temple of the Holy-Ghost 1 Cor. 6. 19. and then you will be an House of Prayer for so the Temple is called Naturalists tell us of a Jewel that when put into a dead mans Mouth loseth all its Vertue So prayer a pretious Jewel in it self in the mouth of one that is dead in Sin hath no force nor efficacy God will not hear Sinners Joh. 9. 31. he will not take them by the hand Job 8. 20. Margin Hebr. and Geneva Biblt 't is but a Multiplying lies daily Hos 11. 12. a compassing God with lies to call God Father when we are not his Children and while we are without Christ You must pass through the merits of the Son into the mercies of the Father 8. The second Direction before duty is prepare to meet your God in duty Amos 4. 12. The Jews had their preparation for the Passeover Joh. 19. 31. So should you have for prayer setting some time apart as well to prepare for Prayer as for prayer it self 't is coming to duty with a common Spirit and with an Ordinary frame of heart that makes us lose many a duty 2 Chron. 12. 14. Ezra did better then Rehoboam herein Ezr. 7. 10. the latter lost all the former sav'd all hereby Labour therefore your heart into a praying frame before prayer this is done by getting First the Majesty of the great God before whom you are going wrought truly and throughly upon your heart Consider seriously he is a great King Mal. 1. 6 14. and a God that will be Sanctified of all that draw nigh to him Levit. 10. 3. this may help you to a God sanctisying frame of Spirit David prepared with all his might why the reason is rendred The Temple was not to entertain man but God therefore must it be more Magnificent and he more exact in all preparations for it 1 Chro. 29. 1 2. Christ tells you he is gone to prepare a place even a Temple a Mansion of glory for you Joh. 14. 2 3. and will not you prepare a place for him in that poor heart of yours Consider also Secondly his purity that the God with whom you have to do in prayer is a God of purer eyes then to behold Iniquity Hab. 1. 13. he cannot look upon it but he must loath it he cannot behold it but he must punish it this calls for a reverential heart Psal 2. 11. Before him who is in Heaven and you on Earth Eccles 5. 2. cover your face if Angels do so that are holy and blessed Esa 6. 2. Much more you that live in an House of clay and drinks up iniquity like water Job 4. 19. 15. 16. Tremble to bring along with you any Sin unrepented of unpardoned lay aside all filthiness Jam. 1. 21. as the Serpent her poison when she goes to drink yet with this difference she after drinking reassumes it again you may not do so with the Poison of Sin when you have been drinking of the Rivers of Gods favour this is to return with the Dog to his Vomit 2 Pet. 2. 22. you must know it again no more Gen. 38. 26. nor have so much as a leering look towards it Psal 66. 18. much less allow of it or wallow in it 9. Would you have leave with God in prayer then leave Sin and that for ever you may not say concerning your Sins as Abraham did concerning his Servants and the Ass which he left at the foot of the Hill Gen. 22. 5. saying I will come again to you but you must take an everlasting farewel of your Sin when you come to your God and with David keep your self for ever from your Iniquity Psal 18. 23. and as he wash'd his hands in Innocency when he did compass Gods Altar Psal 26. 6. So must you wash your heart in that fountain that is opened Zech. 13. 1. Thus Ruth did wash and anoint her self before she went up to Boaz. Ruth 3. 3. and Esther purified and persumed her self for acceptance with Ahasuerus Esth 2. 9 12. and the Captive Damosel was to pair her nails c. Before she became a fit bride for an Israelitish Bed Deut. 21. 12 13 14. and the Rabbies say that a Man might not come into the Mountain of the House of God with his staff nor with his Shoos nor with his purse nor with dust upon his Feet hence Lavers were set at the door of the Tabarnacle for washing off defilements at their entrance thither Exod. 30. 18 19. and Bernard used to say at his entrance to his publick Devotion O wordly thoughts ad templi Januam manete vos stay ye here at the Church door alluding to Abrahams words Gen. 22. 5. and to Moses deed Exod. 3. 5. as above in Meditation Thus also Solomon saith keep your foot when you enter into the House of God Eccles 5. 1. that is look well to your affections those feet and out goings of the Soul
the Manna hence is that promise of hidden Manna Revel 2 17. when the dew was gone the Manna remained for the people to gather O get an Omer full of this Angels food put it into the Golden Pot of a Sanctifyed memory and lay it up before the Lord. Ver. 33. 34. Heb. 9. 4. 26. You must with Mary Luke 25. 51. lay up all Christs sayings in your heart though there be but a little distance betwixt the head and the heart yet 't is a long time ere the Word get down from the former to the latter yet this must be done Luke 9. 44. let my sayings saith Christ not only Sink down into your ears and heads but also into your hearts the Word should be hid there Psal 119. 11. If you desire a preservative from Sin You must treasure it up there till it be kindly wrought upon your heart and become an Engrafted Word Jam. 1. 21. till you have an Inclination to it and a delight in it when it Incorporates and becomes one with you and you with it Thus the Word must Sink as well as Swim 't is not enough that it Swim in the head but it must also Sink down into the heart God promiseth to give an heart to know him Jer. 24. 7. in that New Covenant 't is not head to know him though the head be the seat of notional knowledg yet the heart is the seat of that which is practical and experimental The seed of the word abideth 1 Job 3. 9. only in honest and good hearts Luke 8. 15. there be three bad sorts of hearers to one good how oft doth Satan that Prince fowle of the Air pick up that seed which is sown on the high-way of the head and not in the heart 27. None ever that was wise went to the Well for a Pitcher of Water to spill it by the way Jewels are to be lock'd up carefully and not cast at our heels for fear of Theeves no wonder if the grand Thief Satan steal away that word you are careless of your self he is to blame for robbing you of your best Riches but who is blame-worthy that leaves ope the door The Samaritan Woman went to the Well for water to carry it home Joh. 4. 7. and Ruth gleaned in Boazs field to carry home to her aged Mother at Home Ruth 2. 19. Is the Lord kinder to you then Boaz was to Ruth who let her glean among the sheaves and bid his servants let fall handfulls on purpose that she might gather them Ver. 15. 16. be sure you beat out what you gather of the Corn of Heaven and carry it home with you and Scatter it not by the way our Memory must not be as the Sieve or broken Vessel that lets all the liquor of life run out if it be so naturally and in Worldly things as well as Heavenly yet know for your Comfort the oftner that the Vessel hath water in it though all the water run out yet it leaves the Vessel cleaner then it found it A retentive faculty is necessary to an healthful body until there be a due segregation and no less is it necessary to an healthful Soul yet must not your memory be as the Spunge to suck up puddle-water as well as purest Wine but rather like the Fan that blows away the chaff while the solid Wheat abideth and like those in Mat. 13. 48. you must gather the good fish into this Vessel of a Sanctified memory and cast the bad away as Moses slay the Egyptian when you meet him but save the Israelite alive wise Virgins distinguish 'twixt meat of Gods sending and that of the Devils cooking 28. The consequent duties after hearing be 1. What concerns your self keep in everlasting remembrance Prov. 4. 20 21 22. as you must not be like the hour-glass that runs out one way as it comes in the other way or as the Hogshead that lets go the Wine but retains the dregs So you must be like those Vessels that let go the bran but retain the pure Wheat 't is your Spiritual health and life Ver. 21. 22. 2. Meditate upon what you thus remember 1 Tim. 4. 15 which is as the bellows of the Soul that kindles holy affections if you chew the Cud you are a clean Sacrifice 3. Repeat it the whole Book of Deuteronomy is but a Repetition of Moses former Sermons in his foregoing Books as a man that comes into a Garden of Flowers and Spices is not content with the present fragrancy thereof but carries home some of them in a Nose-gay for his future Refreshment when you have been in the Garden of Spices and felt the Savour of Christs ointments carry some home and pound them for use Repeating yea and Conferring is as the pounding of those Spices this makes them smell sweeter indeed 4. Turn all into Prayer that you may not only repeat it in your lips but especially in your life Luke 11. 28. Ezek. 33. 32. Jam. 1. 23. The best Repetition of Sermons is in the life Sermons should be felt and lived as well as heard then is the root of the matter or word Hebr. indeed in you Job 19. 28. when it brings forth fruit Col. 1. 6. and the stalk of wickedness Ezek. 7. 11. Will be out grown The fourth Religious duty another walk of a Christian is the Singing Ordinance CHAP. VI. 1. SEeing the Saints are called Singing Birds Cant. 2. 10 12. the time of the Singing of Birds is come 'T is a thousand pitties that any of those Singing Birds should lose this Singing Ordinance as if it were still Winter with them and as if the Spring-time of grace were not come upon them or as if it were the mowting Month with them as it is with some Singing Birds which having some dist emper in their Voices Tongues or Breasts Sing not at all in that Month. The Saints of the most high God should rather be as the Canary-Birds that warble out their pleasant Notes all the Months of the Year seeing the time of the Singing of Birds is come upon them And they are made able to say in the witnessings of the Holy Ghost Rom. 9. 1. that their Sins are pardoned their persons are accepted off and their names are writ in the Lambs Book of life This is the true Singing time and they should rejoice in this Luke 10. 20. and rejoice evermore 1 Thes 5. 16. yea in every thing give thanks Phil. 4 4 6. always warbling out the high praises of the most high God which is ever comely for the upright Psal 33. 1. 8. The Method of my discourse upon this Subject shall in Gods strength be thus managed 1. In showing you the grounds reasons and Arguments at least some of them that may be alledged for it 2. The Answers to those Objections that are usually urged against it and of both briefly First of the first of those The first Argument to enforce this Religious duty is taken from the Divine precept all
Divine Worship must have a Divine Warrant this is principium eternoe Veritatis a maxim of everlasting truth and will prevail against all contrary assertions And assuredly there is no duty next to Prayer that is more pressed both in the old and New Testament by the most holy God although it be so little practiced by Sinful Man But waving the old Testament precepts which are liable to more exceptions the New Testament precepts are most cogent and they are principally three Eph. 5. 19. Col. 3. 16. and Jam. 5. 13. that in the mouth of three Witnesses this great truth might be established 3. The second Argument is taken from Divine presidents waving the Old-Testament in this also as before in Divine precepts and they are three likewise as Mat. 26. 30. Act. 16. 25. 1 Cor. 14. 15. The Example of Christ himself is the Regula Regulans rule ruling and the example of the Apostles is the regula Regulata rule ruled You cannot Write after a better Copy then after Christ and after his Apostles so far as they followed Christ His Pattern is for your Practice and he will not be a Saviour to you for happiness unless he be also a Samplar to you for Holiness you must either tread in his steps here in this world or you shall never lodge in his bosome in the World to come and you should follow them who through faith and patience do now Inherit the promises Heb. 6. 12. Follow the white-side though not the dark-side of this cloud of Witnesses Heb. 12. 1. 4. The third ground is Antiquity pure Antiquity This may give light when all other lights are out the laudable and comely customs of the primitive Church ought to be observed 1 Cor. 11. 16. as Water the neerer that it is to the Spring the purer doth it run in the stream so is Antiquity in customs the neerer to the Apostles times before the man of Sin arose to fowle them with his fowle foot Ezek. 34. 18. Rev. 13. 1. the purer they are and so are justly deserving a due esteem and diligent perusal in matters of fact which they must needs know better then others after them 'T is true the universal practice of Churches is no Rule for the word of God is the only rule and custom without truth is but a mouldy Errour and as a Cipher without a figure yet when the customes of the Church are backed with both Divine precepts and Divine presidents It should ever strike a Reverence upon the heart Gods word is truth Joh. 17. 17. and 't is that which must institute all Ordinances such customes as hold not a consonancy to the word are vain Jer. 10. 3. and ought to be abolished but in the duty of Singing custom and truth meets together 't was the practice of him that was truth it self and primum Cujusque Generis est mensura Reliquorum the first of the kind is a Rule to all the rest Christ was first in this Gospel-Ordinance and the Primitive Churches followed him herein as Justin Martyr Tertullian and others testify having their Cantus antelucanos Singing praises to God and Christ before day 5. The fourth Reason for reviving this Gospel Ordinance is the universal Obligation that lyeth upon all to performe it 'T is a natural duty as well as instituted and moral duty hence all lys under the Obligation of it Even all Creatures that receive mercy from God should return duty to God let every thing that hath breath praise the Lord Psal 150. last to wit in their kind and after their manner yea the whole Creation all the works of God whether Reptilia Aquatilia terrestria ceu Coelestia creeping things Fish Fowle Beasts below and Stars above shall praise God Psal 145. 10. all joins in consort with the Saints in praising work 'T is indeed chiefly Mans work as he is Gods Master-piece and endowed with both Speech and Reason above other Creatures Yet 't is not Mans duty only though it be his chiefly all Creatures do owe an Homage of praise to their Creator and all men may know either by the light of nature that this duty is natural or by the Law of God that it is moral besides what hath been said of ' its Institution in the Gospel 't is pitty that Man should rob God Or as the Hebr. is Mal. 3. 8. will Adam pillage Elohim to wit of his praise and 't is the greatest pitty that this should be done not only by Adam in general but also by any of the best of the Sons and Daughters of Adam 6. The fifth Argument is the Excellency of the duty above bare Reading Singing the word of God in meeter is fuller of Vigour and Spirit then Reading it in prose which of it self and in ' its own nature is a far more saint and seeble strain and hath not that sweet delectation in it to the Godly mind as frequent experience doth easily demonstrate how oft is a gracious Soul even elevated herein above it self thus David had his unspeakable ravishments in this Ordinance and therefore as being much vexed with his own natural dullness he stirs up himself as Deborah had done before him Judg. 5. 12. Awake Deborah Awake utter a Song So he awakes his tongue which he calls his glory his harp and his heart too for this duty wherein he found so much sweetness Psal 57. 7 8. 108. 1 2. 104. 33 34. 119. 103. 7 David did not only raise himself up from his indisposing drowsiness going out with Samson to shake it off from him Judg. 16. 20. but he reckons Gods statutes which he made his Songs in the House of his Pilgrimage to be better to him then thousands of Gold and Silver Psal 119. 52 54 and they were the rejoysing of his heart as his best inheritance Ver. 111. Thus should the word of Christ dwell in you Richly Col. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indwell in you It must be in you and in you again well digested and turn'd into juice and blood and this cannot be so well effected by a bare and cursory Reading the Word as it may be by Singing it wherein there is a distinct and fixed Meditation upon it and upon every Syllable of it while 't is leisurely founded out by the voice the longer that you ponder it in your mind the more likely may it have a strong influence on your affections this pausing and pondering doth chafe supple and work the word into your Spirit and so makes it both a refreshing and a ravishing Ordinance to you having a more spriteful violence upon your heart then bare Reading for hereby Gods word takes a deeper Impression upon you and those things that you did know before come to be better known and more graciously understood the Spirit of God Sealing them upon your Soul then doth the word of Christ dwell in you Richly and you give rich and liberal entertainment to it and you will account all other but
3. or the Song of the Lamb Rev. 15. 3. For should a man Sing a good Song with his Voice and play a bad one upon his Instrument it would make but an ungrateful grating Noise So it is with them whose lips and lives are not Relatives and whose Actions contradict their sayings and singings yet every thing that hath breath should praise the Lord. Psal 150. last and such as cannot do what they ought they resolving to reform ought to do what they can Seeing the positive command for this duty is general and universal Sing to the Lord all the Earth Psal 96. 1. and make a joyful noise all ye Lands Psal 100. 12. and Sing to the Lord all ye Kingdoms of the World Psal 68. 32. The duty is grounded upon the Soveraignty of God as he is a great God and a great King above all Gods Psal 95. 3. and as his works of Creation and Providence extendeth to all the Sons and Daughters of Men Psal 145. 6. to 10. Therefore the Psalmist Infers and we with him O that All men would praise the Lord for his goodness and for his wonderful works to the Children of Men. Psal 107. 8 15 21 31. 't is oft over again and again 14. The second Objection is we may not Sing with a mixt multitude that do but take the name of the Lord in vain hereby we do but partake of their Sin and so make it our own Answer the first when Moses and the Children of Israel Sang that Famous Song Exod. 15. 1. there was not only a mixt multitude among them at that time as is expresly mentioned Numb 11. 4. but also such of the Children of Israel that soon forgat the works of God and tempted Christ in the Wilderness even of those that Sang his praise Psal 106. 12 13 14. and 1 Cor. 10. 9. And the Song of Moses recorded in Deut. 34. was appointed to be Sung by the Children of Israel not only in their upright state but also in their state of Apostacy that it might testify against them as a standing Witness Deut. 31. 19 21 22 29. even by such it was to be Sung as Moses knew would after his death corrupt themselves utterly and the New Testament also Act. 13. 44. tells you that almost the whole City of Antioch the greatest part whereof were poor Pagans came together to hear the Word of God and though the Apostle managed the work both in praying to God and in praising of God yet may it not be cal'd confusion if the whole Assembly said Amen to all This saying Amen by the people gave their assent to both Prayers and Praises 1 Cor. 14. 16. And was an universal acting personally in Gods worship as well as personal singing is 15. The second Answer is though Sinners which drive the trade of Sin do Sin in the manner of singing because they do it not after a Spiritual manner yet they do not Sin in the matter of the duty which is plainly Obligatory to all though it be comely only in Saints he doth bonum though he doth it not bene and yet the Saints themselves may Sin in the manner of it too as well as sinners alas none of us know either how to pray or how to Sing but as the Spirit helps our Infirmities Rom. 8. 26. so as to sing after a gracious manner and to make Melody in our hearts to the Lord and no sufficient Reason can be rendred why Saints should discontinue their duties because sinners do own God and their own duty both by the light of Nature and the Law of God enjoined them Paul both prayed and gave thanks to God in the presence of them all Act. 27. 35. even among poor Pagans rude Mariners and Soldiers that trusted to their own wisdom more then to Gods word Ver. 11. and that would have kil'd Paul not withstanding all his kindness to them Ver. 42. he doth not discontinuc his Devotion and duty upon the account of a mixt multitude besides God delighteth that his will should be obeyed and abhorreth that his Law should be disobeyed even by sinful men as in Sauls case 1 Sam. 15. 22 23. and in Ahabs 1 King 21. 27 28 29. God knows how to allow yea and to reward that which is his own when yet he takes no pleasure in the sinful manner of the performance of a Divine duty 16. The third Answer is there is a parity of Reason put upon both praying and singing Jam. 5. 13. is any afflicted let him pray is any merry let him Sing Psalms The stress of both those duties lays not so much upon the qualification of man as upon the commandment of God and though sinners cannot sing with grace in their hearts yet this excuses them no more from singing then from praying both which are alike general duties to all mankind and not peculiar to Saints the very light of nature pressed Jonahs Mariners to pray in distress Jon. 1. 6. And the Moral precept that forbids Atheisme commands Prayer which is an owning of God He is Davids Atheistical fool that saith in his heart there is no God and that calls not upon God Psal 14. 1. 4. Hence it is inferred that though carnal Ignorant or prophane people cannot Sing as they ought no more can they pray as they ought yet as this excuses them not from praying work neither can it from singing work whatever is not done with Faith is Sin Rom. 14. 23. and without Faith there can be no pleasing of God Heb. 11. 6. as to pray so to Sing without Faith is Sin yet not to pray at all is a greater Sin for the former is formality but the latter is Atheisme which is the worse of the two 17. The third Objection is Singing is but Temple-worship and should be assisted with Instruments of Musick c. Answer the first Moses and Deborahs Song was long before the Temple 2. The Song of the Lamb Rev. 15. Is taken out of several Psalms 3. Praying was Temple-worship and was attended with Incense there as well as singing was with Musical Instruments there and so the Argument lays as strong and as Cogent for abolishing the duty of praying now as well as of singing 4. Singing to Instruments then used were only typical and so but temporary belonging to the Ceremonial worship and so is ceased 't was accommodated to the Church during her Minority Gal. 4. 1 2. but singing with heart and voice is Moral-worship and so to abide among the mature heirs the Ceremonial and Pompous part of Temple-worship is done away but the moral part in simplicity and gravity remaineth and now no voice should be heard in the Church but such as is significant and is edifying by signification which the noise of Instruments cannot be 1 Cor. 14. 10 11 26. and in that Prophecy of the Gentiles Conversion Psal 95. We are commanded to make a noise with Psalms but not with Instruments Ver. 1. 2. 18. Briefly the fourth Objection
brings Gods curse Exad 21. 17. Deut. 27. 16. Prov. 30. 17. The infernal Ravens shall pick out the Eye of him that mocketh his Parents as cursed Cham did blessed Noah yea God oft repays them again in the same Coin as one ungracious Son I Read of that kicked his Father down the Stares and dragged him by the hair of the head to turn him out of doors and for this end opening the door the old Father then spake saying Now Son it is enough do no more for thus far I went with my Father however God will take them to task as he did Abimelech and render to them the wickedness done to their Parents Judg. 9. 5. 56. And he was a Son of more wit then grace who when his Father complained that never Father had such an undutiful Child as he had replyed yes my Grandfather meaning his Father when a Child whom he spake to 19. The fifth Rule is if you be a Son or Daughter that fears your Parents have left you Job's Legacy laying up iniquity for you as well as Inheritance Job 21. 19. as 2 Sam. 3. 29. 2 King 5. 27. and Exod. 20. 5. Yet know none shall be damned eternally for their Parents Sin Ezek. 18. 17. Gal. 5. 6. unless they make it their own either by commission or approbation yet may they be punished Temporally yea though they prove good Children as 1 King 14. 12 13. and that you may escape this you must bewail your Parents Sins Ez. 9. 6 7. Dan. 9. 4 6 8. Deut. 21. 13. and as to the goods you derive from them you should do with them as you do with fruit out of the hands of some dirty Huckster you must wash them over again and then you may use them to the pure all things are pure Tit. 1. 15. besides grace cuts of the entail though the oldest and strongest of wickedness as a good Child may come from a bad Father as Ahaz had an Hezekiah 2 King 18. 1. and Amon a Josiah 2 King 21. 21 26. So a good Child may have a sanctified use of the goods of bad Parents as those two good Sons had of the Treasures of bad Fathers 20. The sixth and last Rule is Secondly to Servants please your Masters in all things not answering again either by chatting or thwarting Tit. 2. 9. The old saying is be it better be it worse please him that bears the Purse not with Eye-service Eph. 6. 5 6. 'T is not enough for you to fear man your Master who hath power over the flesh only but you must fear God Col. 4. 22. who hath power to cast Body and Soul into Hell Math. 10. 28. not one servant went into the Ark with Noah nor out of Sodom with Lot which shows that few Servants be good O be you of the Number of the few that takes some time for your Soul If Servants under the Law did so that were Slavish bond-men and bond-women much more you under the Gospel Abraham had a faithful and a praying Servant Gen. 24. 10 16 27 45. and Jacob was no less to Laban and Joseph to Potiphar and the Centurion was happy in his Servants Math. 8. 6. O see you make your Master happy c. by your faithfulness diligence and Conscience of duty The Conclusion 1. UPon the Review of the whole If you be the governour of a Family your great concern is to see that both your self and your Family do serve the Lord in walking all those pleasant and profitable walks of a Christian Josh 24. 15. the Reasons be three 1. 'T is your duty 2. 'T is your beauty 3. 'T is your safety so to do 1. Your duty as you are Gods Tenant at Will only quamdiu te bene gesseris so long as you behave your self well your Gold is his and your Silver in his Hag. 2. 8. your Land is his Lev. 25. 23. and your house is his he appoints it you Act. 17. 26. Gen. 49. 13. God is the true proprietary of all Ezek. 21. 27. and your serving of God is your Pepper-corn you pay to your great Landlord 2. Reason 't is your beauty holiness hath a beauty in it and therefore are they oft put together 1 Chro. 16. 29. 2 Chro. 20. 21. Psal 29. 2. 96. 9. 110. 3. That Family which worships the Lord in the beauty of holiness hath a Church in their house as Rom. 16. 5. 1 Cor. 16. 19. and to turn an house into a Church is a beautiful thing 3. Reason 't is your safety 1 From Gods wrath his destroying Angel shall not break in upon you Exod. 12. 12 13. but he doth break in upon the Families that call not upon his name Jer. 10. 25. 2 From the Devils malice such houses as are haunted with evil-Spirits what-ever other Reason there may be thereof yet sure I am this is one that the worship of God hath not been duly and truly observed in that house where the fear of God is not there all evil and any Devil may prevail to play their pranks Gen. 20. 11 17. and Isa 13. 21. Babylon may be a place for Satyrs or Devils in borrowed shapes and hideous apparitions but Sion is a place of Songs No Lyon shall be there not that roaring Lyon the Devil Esa 33. 13. 35 9 10. 2 Thes 3. 3. 1 Joh. 5. 18. Psal 118. 15. 2. If you be the Father of the Family then are you as the Sun if the Mother thereof then are you as the Moon and if Children then are you of the Stars as in Josephs dream Gen. 37. 9. the Sun the Moon and the Stars as before Shows the duty of each besides the Governours of Families should be King Priest and Prophet in their own-families 1 You must be a King or a Queen if a Female to make Laws for your Family and to see to the Execution of them as you have power to make Laws so you have the Sword to Execute them Gen. 16. 6. she is in thy hand to correct her for her fault though this Lady or Queen as the word Sarah signifies shewed too much wrath to her maid and too little Reverence to her Husband in dealing so roughly with her correction given in Anger hath usually more of rigour then of right Socrates said to his offending Servant but that I am angry I would strike thee 2 You must be a Priest the word is used in Latin for he and she to Sanctify your Family and familiarity by the Sacrifice of Prayer dayly Thus did Job Chap. 1. 5. well knowing he was bound to the preservation of Gods precepts as well as to the Observation of them and to see that all his under his shadow Hos 14. 7. should keep them as well as himself he sues for pardon even of suspected Sins in his Sons and turns his suspicion into a supplication and this Job did Kolhajomim continually or every day This also was our Lord Christs custom as before not being weary of well doing yea further you must by your Priestly Office admonish offenders and excommunicate those that are Incorrigible cast out the bond-woman and her Son Gen. 21. 9. 10. The Son was a mocker and derider of the Covenant a fault it was no doubt and a great one too otherwise the Apostle would not have cal'd it persecution Gal. 4. 20. nor God have punished it with Excommunication and the Mother was likely the Author or at least the abettor of her Sons Sin in ambitiously seeking the Inheritance and therefore out they must go together Thus likewise David would not suffer a wicked Servant to tarry in his sight Psal 101. 4. 8. 3. And thirdly you must be a Prophet or Prophetess to instruct your Family in the knowledg of God and with Abraham command your Children and your houshold to keep the ways of the Lord Gen. 18. 19. The lips of the Righteous feed many Prov. 10. 21. Ruth carries her gleanings home Ruth 2. 17 18. and the Bee carries all her gatherings to the Hive so a good Housholder what he gathers abroad he carries home knowing that all the Souls in the house are given to him to care for as all the Souls in the Ship were given to Paul Act. 27. 24. 'T was a notable saying of Mr. Stocks that many Housholders in London while they are taking care of preserving the health of their own bodies in their Countrey houses they are all that time starving their Servants Souls O consider how may Servants Dog cry after and curse their Masters in Hell for Murthering their Souls which is worse then body-murther and for doing no more for them then they did for their Beasts to wit in feeding their bodies only but as Gallio not caring for better things Act. 18. 14 17. O how did the Queen of Sheba admire the order of Solomons house and the Apostle commend the order he saw in several houses and would they not as much wonder and discommend the disorder an perturbation in many houses that pray not apart Zech. 12. 10 12. but Moon and Stars above the Sun water above the Earth all Ataxies or disorder and brawling about triffles Thundrings rending the middle Region while all 's quiet in a well ordered house as in the upper Region Mox longe tarde Cede Recede Redi Such an house hath the Plague of Leprosy in it Levit. 14 35 to 42. If it be matter of choice to you depart quickly 〈◊〉 of it remove a great way from it and let it be throughly cleansed before you return to it again FINIS