25. Hebr. 11.36.37 LV. PROPOSITION Governours of families ought to study and indeavour in a speciall 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 families 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 become sound doctrine That the aged men be sober grave temperate sound in faith in charity in patience See also his chaâ—â— to Timothie 2 Timoth. 2.15 Study to sâ—â— thy selfe approved unto God a workman that â—â—deth not to be ashamed c. This instructâ—â—â— and advise concerneth all such persons whâ—â— are to be imployed in the worke of the Loâ—â— in any kinde in their going in and out befoâ—â— others whosoever And consequently it câ—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 contempt of their persons with those whoâ— they have to doe withall See a notable proofe of this Mark 6.20 Herode feâ—â— Iohn knowing that he was a just man and an hâ—â—â— and observed him and when he heard him he 〈◊〉 many things and heard him gladly And thâ—â— the Lord is graciously pleased to honoâ—â— them as doe honour him as he hath said 1 Sam. 2.30 Them that honour me I will â—â—nour and they that despise me shal be lightly estemed II. REAS. Because otherwise if they be ignorant or profane and dissolute or remisse and carelesse in their behaviour theâ— their performance of duty and service to God in their families wil be much sleighteâ— and disregarded through an aptnesse in inferiours to take occasion thence thereunto This may be seene in a most remarkable exâ—mple even the sonnes of old Eli that were â—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 abhorred 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 petition was so well approved and accepted of God that he granted unto him not only wisdome and knowledge according to his desire but also riches and wealth and honour 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 families ought to looke to the waies of their families to take coâ—â— that the members of their hoâ—â—holds doe joyne in the service God with them PROOF When Jacob was advertised goe up to Bethel to dwell there and to sâ—â— the Lord he takes course with his famâ—â— 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 chaâ—â— your garments And let us arise and gâ—â— up to Bethel c. And thus renowâ—â— Joshua approved himselfe See Josh 24. â—â— But as for me and my house wee will serve 〈◊〉 Lord. I. REAS. Because governours of familiâ—â— are charged to see not only to the welfare 〈◊〉 the bodies and outward state of those thâ—â— belong unto them See 1 Timoth. 5.8 〈◊〉 any provide not for his owne and specially for thâ— 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 Seâ— Math. 16.26 For what is a man profited if 〈◊〉 shall gaine the whole world and loose his oâ—â— soule Or what shall a man give in exchange for his soule God gave the fourth commandement to all men but specially to Governours 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 carefull to doe their full endeavour in the behalfe 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 iniquity but thou hast delivered thy soule True it is this is specially spoken of the Minister 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 religion 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 taking heed whom they doe admit to dâ—â— with them that they be tractable unto â—â—gious courses See Davids resolution hâ—â— in Psal 101.6 7. Mine eyes shal be 〈◊〉 the faithfull of the land that they 〈◊〉 dwell with me He that walketh in aâ—fect way he shall serve me He that â—â—keth deceit shall not dwell within 〈◊〉 house He that telleth lies shall not tâ—â—â— in my sight Allus The Lord in his 〈◊〉 forbade any Proselyte to be admitted to 〈◊〉 Passeover though he were himselfe circumcised and did outwardly professe the faiâ—â— unlesse all the males in his house were câ—â—cumcised also and did professe the faâ—â— aswell as himselfe See Exod. 12.48 LVII PROPOSITION The members and inhabitantâ— of Christian families ought to bâ— willing and tractable to joynâ— readily together in the performance of family-family-duties of religion and to submit to their governours going out and in before them therein PROOF This rule of direction is implied in the letter of the first commandement of â—â—e second table of the morall law Exod. â—0 12 Honour thy father and thy mother It is â—â—plied also Hebr. 13.17 Obey them that have â—e Oversight of you and submit your selves c. â—ee Ephes 6.1 2. I. REAS. Because in such their tractable â—ubmission in the Lord they shal be a great â—omfort and encouragment to their governours who doe watch for their soules as â—hey that must give account that they may doe it with joy and not with greife as is â—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 father and thy mother shal be 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 instruction of thy father and forsake not the law of thy mother For they shal be an ornament 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 commandeâ— from the Father OBSERV Any members of familiâ—â— even godly servants may adorne the Gosâ— by a due approving of themselves to tâ—â— governours See Titus 2.10 Wheâ— through an undue course of theirs 〈◊〉 Name of God and his doctrine may be â—â—phemed as is implied 1 Timoth. 6.1 LVIII PROPOSITION Those Christian families aâ—â— thrice happy and blessed for eveâ—â— more whose God is the Lord and doe feare this glorious aâ—â— fearefull Name THE LORD THY GOD walking in 〈◊〉 waies and departing from all in quity PROOF See Psal 144.15 Happy is tâ—â— people that is in such a case yea happie is that peâ—ple whose God is the Lord. See also Psal 119. â— 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 â—â—le peace be on them and mercy and upon the Israel of God Psal 119.6 Then shall I not be â—hamed when I have respect unto all thy commanâ—ements See also Psal 125 127 128. â—holly being three of the Psalmes of degrees OBSERV O how it concerneth all Christians to exercise themselves unto godlines 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
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
of the publick ordinances 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 Hezekiah 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 ordinances on the Sabbath day in the assemblies doe goe forth after cares and riches and pleasures of this life assoone as the assemblies 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 circumspection 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 secret whether the services be ordinary or extraordinary PROOF Such caveat is given by our Saviour 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 knowledge of the waies of his people and will reward them accordingly as they walke in singlenesse and sincerity of heart and integrity of conversation See Jerem. 17. â— I the Lord search the heart I try the reines 〈◊〉 to give every man according to his waies and â—â—cording to the fruit of his doings Revel 2. â— All the Churches shall know that I am he 〈◊〉 searcheth the reines and hearts c. II. REAS. Because such cautelous â—â—wary sincere walking doeth tend much the stopping of the mouthes of absurd aâ—versaries and to a restraining of their fâ—â—â— who are apt to traduce and persecute tâ—â— good waies of the people of God See Pâ—oâ—â— 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 Lâ—â—â— God in your hearts and be ready alwaies to gâ—â—â— an answer to every one that asketh you a reason the hope that is in you with meeknesse and fâ—â—â— Having a good conscience that whereas they spâ—â—â— evill of you as of evill doers they may be asheâ—â— which falsly accuse your good conversation in Chrâ—â—â— OBSERV Hypocrites may gaine theâ— ward of popular applause and reputation upon a vaine and sinister course in religiâ—â— held by them See Math. 6.2 5 16 c. 2 King 10.15 16. But such are not acceptâ—â— 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 â—â—kewise to be had that religious duties and services be performed â—y the people of God both in an holy and spirituall manner and â—lso in a due order according to â—he Lords owne direction and commandement PROOF For so our blessed Saviour informed 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 seeketh such to worship him Yea and our Lord and Saviour Christ did thus approve himselfe by walking according to Gods commandement 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 therefore must be served spiritually and in an holy manner proportioned unto such his incomprehensible 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. â— The Lord is a Spirit c. II. REAS. Because God hath been wâ—â— severely to punish such as have beene nâ—â—gent and carelesse to worship and serve 〈◊〉 after the due order as King David by occâ—sion acknowledgeth and maketh mentiâ—â—â— 1 Chron. 15.13 The Lord our God made a bâ—â—â—â—â— upon us for that we sought him not after the 〈◊〉 order And this is also declared by the â—postle Paul touching some of the Churâ—â— of Corinth in regard of their comming 〈◊〉 the Sacrament in an undue way 1 Cor. 11 3â— For this cause many are weake and sickly amâ—â—â— you and many sleepe See vers 27 28 29. OBSERV A holy and spirituall manâ—â—â— and due order of religious performances 〈◊〉 consisteth in such qualifications and dispoâ—â—tions as these following viz. I. Understanding or distinct knowledgâ— in the religious service in hand 1 Coriâ—â—â—â— 14.14 15. For if I pray in an unknowne tongâ—â— my spirit prayeth but my understanding is 〈◊〉 fruitfull What is it then I will pray with thâ— spirit and will pray with understanding also 〈◊〉 will sing with the spirit and will sing with the understanding also II. Conscience of God to sway unto and in every religious duty as may be gathered from the Lords expostulation Zach. 7.5 When ye fasted and mourned in the â—â—ft and seventh moneth even those seventy yeeres â—â—d yee at all fast unto me even to me III. Sincerity or trueth in performing â—hereof See Josh 24.14 Feare the Lord and â—â—rve him in sincerity and trueth IV. Faith on God through Christ See Mark 11.24 Whatsoever things ye desire when â—â—e pray beleeve that yee receive c. See also Hebr. 11.6 V. Hope or waiting for the accomplishment of the promises Psal 130.5 I waite â—or the Lord my soule doeth waite and in his word â—oe I hope VI. Willingnesse or cheerfulnesse in the service See what is particularly said touching works of charity as being generally â—ppliable in the case in hand 2 Corinth 9.7 Every man according as he purposeth in his