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 â—rembling See Hebr. 12.28 Let us have grace whereby we may serve God acceptably with reverence 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 brokeâ— a contrite heart O God thou wilt not deâ—â— 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 weakâ—◠〈◊〉 with a desire of supply Math. 5. vers 6. â—â—â—â—sed are they which doe hunger and thirst aftâ—â—â—â—â—â—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 ackâ—â—â—ledge my transgression See also Prov. 28.13 XIV Selfe judging 1 Corinth 11.31 〈◊〉 we would judge ourselves we should not be judâ—â—â—â—â— See also Gen. 32.10 XV. Fervency of spirit or holy zeâ—◠〈◊〉 Rom. 12.11 Not slothfull in businesse feâ—â—â—â—â— in spirit serving the Lord. See also Galat. 4â— XVI Perseverance and patient constaâ—â—â—â— Ephes 6.18 Praying alwaies with all prâ—â—â—â— and supplication in the spirit and watching thâ—â—â—unto with all perseverance c. See also Coâ—â—â— 4. vers 2. XVII Love of God Exod. 20.6 〈◊〉 shewing mercy to thousands of them that lou◠〈◊〉 and keepe my commandements See also Deâ—◠〈◊〉 7. vers 9. XVIII Love of Neighbour 1 Corinth â—3 1 Though I speake with the tongues of men and 〈◊〉 Angels have not charity I am become as sounâ—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 â—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 â—ord or deed doe all in the Name of the Lord Jesus 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 â—â—ferred from an intimation given by the â—postle Paul in another case 1 Corinth 3â— So then neither is he that planteth any thing neâ—â—â—â—â— he that watereth but God that giveth the incâ—â—â—â—â— And thus also Solomon observeth in his pâ—â—â—verbs See Prov. 10.22 The blessing of 〈◊〉 Lord it maketh rich I. REAS. Because whatsoever religiâ—â—â— duties and services the people of God 〈◊〉 performe unto God according to his wâ—â—â—â— it is no more then their duty enjoyned 〈◊〉 them For so our Lord Christ teacheth 〈◊〉 confesse and acknowledge See Luk. 17. â—â— Yee when yee shall have done all those things whâ—â—â—â— are commanded you say We are unprofitable â—â—â—vants we have done that which was our duty to 〈◊〉 II. REAS. Because many and great 〈◊〉 the weaknesses and polluted imperfectâ—â—â—â— which doe adhere and cleave unto the 〈◊〉 services and performances of the people 〈◊〉 God So that they stand in need of parâ—â—â— and remission of such miscariage as hath â—â—â—tended and accompanied them therein Tâ—â—â— is implied in that advertisment for Aaroâ—â— and the people Exod. 28.38 That Aâ—◠〈◊〉 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 ingenuously 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 imperfections therein doeth therefore crave pardon and mercy from God Nehem. 13.22 Remember 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 themselves 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 dispeâ—â—tion as may appeare in some instances 1. The will the deed are both wrouâ—â—â— by God See Philip. 2.13 For it is God whâ— worketh in you both to will and to doe of his gâ—â—â— pleasure II. The preparation of the heart unto 〈◊〉 religious duty is of God See Psal 10 1â— Lord thou hast heard the desire of the humâ—â—â—â— thou wilt prepare their heart thou wilt cause thâ—â—â— eare to heare III. The utterance and wel-ordering 〈◊〉 what is religiously expressed and spoken 〈◊〉 likewise from the Lord. See Psal 51 1â— O Lord open thou my lips my mouth shall 〈◊〉 forth thy prayse IV. Helpe and assistance against infirmitiâ—â— that doe usually assault and disfit to reliâ—â—ous duties is from the Lord even from 〈◊〉 Spirit See Rom. 8.26 Likewise the Spâ—â—â—â— also helpeth our infirmities for wee know not 〈◊〉 we should pray for as we ought but the Spiriâ—â—â—selfe maketh intercession for us with groaâ—â—â—â—â— 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 whiâ—â— teacheth thee to profit which leadeth thee by 〈◊〉 way that thou shouldest goe VI. The Lord Jesus Christ graciously peâ—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 Angels hand LI. PROPOSITION Those families are in a most dangerous and wretched state condition which doe wholly faile to serve the Lord in a performance 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
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 holy 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 service 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 divine 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 Trumpets 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 argument 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 table directing our duty towards our selves and our neighbours VIII PROPOSITION The worship and religious seâ—vice which ought to be perfoâ—med unto God every day is tâ— Prayer 11. Some exercise in thâ— holy Scripture and III. Godlâ— Meditation The Proofes and Reasons of this Propâ—sition are to be seene in the declaration 〈◊〉 these kindes of religious services distinctly as followeth IX PROPOSITION Prayer unto God is a princâ—pall part of such religious woâ—ship service as is taught in thâ— holy Scriptures in which the people of God ought to spend somâ—time every day PROOF This Proposition is by goodâ— just consequence implied in the Lords prâ—yer as it is usually styled in that fourth â—â—rection or petition Math. 6.11 Give us 〈◊〉 day our daily bread which is also expressed the same effect Luk. 11.3 For hereâ—â— we are given to understand that it is our duty 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 observe that the terme or adverbiall particle of time This day or To day implieth Every day as it shall succeed other day by day continually 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 effectual 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 invading 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 falling 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 wil be 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 whicâ— God hath ordained and sanctified for thâ— obteining of such blessings as he purposeâ— to bestow upon his people As it is directâ— taught Math. 7.7 8. Aske and it shal be givâ—â— you seeke and ye shall finde knock and it shâ—â—â—â— opened unto you For every one that asketh â—â—ceiveth and he that seeketh findeth and to bâ— that knocketh it shal be opened Ierem. 29 1â— 13. Then shall ye call upon me and ye shall go 〈◊〉 pray unto me and I will hearken unto you Aâ—â— ye shall seeke me and finde me when ye shall seâ—â—â—â— for me with all your heart III. REAS. Because Prayer giveth 〈◊〉 sanctified and comfortable use of such blâ—â—sings and mercies as are already possessed aâ—â— enjoyed by the people of God See 1 Tiâ— 4.4 5. Every creature of God is good c. for 〈◊〉 is sanctified by the word and prayer OBSERVAT. When God is sought unâ—â— every day by prayer for a bestowing of daâ—â—â— requisites it is a good testimony that theâ—â— is an acknowledgment and dependance tâ— his gracious providence fatherly dispeâ—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 thâ— famine which lasted three yeeres soughâ— 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 65th Psalme to expresse his gratitude and to teach others how to demeane themselves 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 mentioned and approved of in Scripture in their course of praying have beene wont usually for the most part to coÌ„ceive their prayers Daniel greatly beloved wheÌ„ 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 Jerusalem conceiveth his prayer accordingly See Dan. 9.1 c. The booke of God is plentifull in instances of this kinde as may be seene in the booke of Psalmes and otheâ— historicall books I. REAS. Because every gift of God Spirit and consequently the gift of prayer ought to be stirred up and exercised according to just occasions offering themselves See 2 Timoth. 1.6 I
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-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