kindes of religious exercises to be observed every day are Prayer Exercise in the Scripture and Meditation 9. Prayer ought to be performed every day 10. Conceived prayer is best approved 11. Yet it is lawfull and may be expedient for some to use set formes of prayer 12. Exercise in the Scripture ought to be every day 13. Scripture-exercise consisteth in Reading Singing of Psalmes Catechizing Conferenâ—â— 14. Reading of the Scripture ought to be used daily 15. It is a good course for the most part to read the Word in order 16. Singing of Psalmes ought to be used frequently 17. Catechising ought to be used frequently 18. It is lawfull and may be expedient to use a sâ— forme of some approved Catechisme 19. Conference of Scripture matters ought to be frequent 20. Meditation ought to be daily 21. The most seasonable time of every day should be taken for religious duties 22. Morning and Evening are the most seasonable times of every day for the service of prayer and Scripture-exercise 23. In some cases the performance of religious services may sometimes be omitted 24. When such cases are it ought to be greivous to such as by occasion are necessitated to such omissions 25. Vnjust or sleight pretences for omissions should be taken heed of 26. More or lesse time must be taken unto religious duties according as circumstances will allow 27. The Families of Gods people ought both morning and evening to performe such religious services 28. Such religious services for every day ought to be performed by the whole family joyntly and together 29. But Meditation ought notwithstanding to be performed by the severall members of the family apart by themselves 30. In performance of religious family-duties some one of the family should be as the mouth of the rest for the utterance of what is performed 31. Yet in singing of Psalmes all the members of the family ought to lift up their voices together 32. The Governour of the family ordinarily is the fittest person to be as the mouth of the rest of the family 33. The Governour of the family may according to his place and gift instruct his family aswell as pray with them 34. Yet he may not presume above his place and abilities in a course of instructing of them 35. The Governour of the family in some cases may lawfully depute some fit person of his houshold to performe some service which he himselfe otherwise ought to see unto 36. If the Governour be remisse or indisposed hereunto then the wife or some other ought to put the worke forward 37. If the Governour be froward so as not to admit of family-duties then the inferiours ought to redeeme time with as good conveniency as possibly they may 38. The severall members of the family ought to performe religious services in secret besides their joynt service of God 39. Vpon extraordinary occasions religious families ought to spend more then ordinary time yea sometimes whole daies together in religious services 40. Vpon occasion of extraordinary service it lawfull may be expedient to crave the asistance of neighbour godly-brethren 41. In extraordinary cases and occasions religâ—ous fasting may and ought to be added to thâ— other religious services 42. Religious fasting may be used in families with assistants aswell as publickly as occasiâ—â— shall require 43. There are sundry extraordinary occasions foâ— religious services to be accompanied with fasting 44. As the occasions may be more frequent so oughâ— the services to be frequent also 45. As sanctifying the Sabbath day exempteth mâ— from working-daies service in families ss neither doe working-daies services exempâ—â— from keeping the Sabbath day holy wholly 46. Publick services in the solemne Congregation ought cheifly to be seene unto on the Sabbath day 47. Yet it concerneth Christian families and thâ— members thereof to see to other services alsâ— on the Sabbath day both in the family and in secret 48. All due caution and circumspection ought to be used for the declining of finister cariage in any kind of religious duties 49. All religious services ought to be performed by all sorts in a spirituall and holy manner and due order 50. The performance of religious family-duties ought not to be rested in but God is to be depended on for his blessing the same 51. Such families as call not on Gods Name are in a most dangerous state 52. So likewise are such families as doe performe religious duties amisse 53. So are they also that are carelesse of learning to reade and of procuring or making use of Bibles 54. Those families are altogether inexcusable as doe walke contrary to the good waies of God 55. Governours of families ought to endeavour earnestly after soundnesse of judgment and godlinesse of conversation 56. Governours ought to see to the waies of the members of their families committed to their charge 57. Members of families ought to be tractable and ready to joyne in family-duties submitting to their Governours therein 58. Those families are happy as having the Lord to be their God doe serve him according to his will A DEMONSTRATION OF FAMILY-DUTIES I. PROPOSITION It is the cheife grand concernment of all people to know beleeve that the Lord is God Infallible proofes taken out of the word of God to confirme the Proposition THe importance of this first Proposition is declared by two sure witnesses even the two most eminent Prophets of the old new Testament Moses Christ Moses the man of God doeth effectually inculcate it to the Israelites in the booke of Deuteronomie according to all that the Lord had given him in commandement unto theÌ„ Deut. 4.39 Know therefore this day consider it in thine heart that the Lord he is God in heaven above upon the earth beneath there is none else And Christ Iesus who was faithfull to him that appointed him as also Moses was faithfull in all his house Hebr. 3.2 being asked Mark 12.28 Which is the first commandement of all Answered vers 29. The first of all 〈◊〉 commandements is Heare O Israel the Lord 〈◊〉 God is one Lord. Reasons or arguments taken out of Gods word to demonstrate the 1. Proposition I. REASON Because God himself who is infinite in wisdome and understaâ—ding Psal 147.5 doeth plainly testify thâ—â— the most seeming considerable valuabâ—â— estimates of people are of no worth in comparisoÌ„ of knowing him to be the Lord Goâ— See Ierem. 9.23 24. Thus saith the Lord 〈◊〉 not the wise man glory in his wisdome neither 〈◊〉 the mighty man glory in his might let not then man glory in his riches But let him that glorieâ—â— glory in this that he understandeth known me that I am the Lord c. II. REAS. Because knowledge and be leefe that the Lord is God is both a goâ—â— meanes also a cleere evidence of life eteâ—nall For so our blessed Saviour acknowledgeth affirmeth in his heavenly prayer 〈◊〉 the behalfe of his disciples a little before hâ—â— sufferings Iohn
17.3 This is life eternall is they might know thee the only true God 〈◊〉 Now that this is of grand concernment may be gathered from Moses his solemâ— attestatioÌ„ mentioned Deut. 30.19 I call haven earth to record this day against you the have set before you life death blessing cursing therefore choose life that thou thy seede may live III. REAS. Because ignorance of God or a not knowing him to be the Lord will expose people to everlasting destructioÌ„ from the presence of the Lord from the glory of his power at the latter day As it is writteÌ„ 2. Thess 1.7 8 9. The Lord Iesus shal be revealed from heaven with his mighty Angels In flaming fire taking vengeance on them that know not God c. So that the terrour of the Lord should perswade men to looke seriously after the knowledge of God 2. Cor. 5.11 For what is a man profited if he shall gaine the whole world and loose his owne soule Or what shall a man give in exchange for â—is soule Math. 16.26 Observation for better understanding the meaning of the 1. Proposition Albeit the nature of the Majesty of God is infinite incomprehensible therefore cannot perfectly be knowne of any people As it is most excellently argued Iob 11.7 8 9. Canst thou by searching finde out God Canst thou finde out the Almighty unto perfection It is as high as heaven what canst thou doe deeper then hell what canst thou know The measure thereof is longer then the earth broader then the sea And 1. Timoth. 6.16 dwelling in the light which no man can approch unto whome man hath seene nor can see Yet the Lord haâ—â— made manifest in his works that whicâ— may be knowne of God Rom. 1.19 20. Yeâ— and he hath so revealed declared himself in his word by his only begotten sonne Iohâ— 1.18 Hebr. 1.1 that his people may in theâ—â— measure attaine unto all riches of the fuâ—â— assurance of understanding to the acknowledgment of the mystery of God Colos 2.2 II. PROPOSITION Such people as doe know beleeve that the Lord is God oughâ— to performe religious worship service unto his divine Majesty PROOF Moses the servant of the Lord inferreth this second Proposition from thâ— proofe alledged to confirme the former or of Deut. 4.39 concluding thus ver 40. The shalt keepe therefore his statutes and commandments c. Now this is one of his commandements that he be worshipped for so oâ— Saviour Christ expoundeth Moses Math. 4.10 It is written thou shalt worship the Lord tâ—â— God In like manner the Psalmist having occasionally shewed how it was made knowne to Iudah Israel that God is the Lord inâ— dispensation of his word ordinances works Psal 76.1 2 3. inferreth thence vers 11. Vow pay unto the Lord your God let all that be round about him bring presents unto him that ought to be feared that is to say Let Gods people that doe know and beleeve that the Lord is God performe religious hommage and worship to him I. REAS. Because the Gentiles who have not the use of the holy Scriptures are convinced by the light of the law of nature their consciences bearing witnesse Rom. 2.14 15. that he that is God ought to be religiously worshipped and accordingly have beene wont albeit superstitiously to order their course as is evident not only froÌ„ their owne books but also in sundry passages of the Bible See for this the Apostle Pauls testimony touching the Athenians when by occasion he sojourned at the University of Athens Act. 17.22 23. Yee men of Athens I perceive that in all things ye are too superstitious For as I passed by beheld your devotions I found an Altar with this inscription TO THE UNKNOWNE GOD whom ye therefore ignorantly worship him declare I unto you II. REAS. Because a knowledge beleefe that the Lord is God implieth a knowledge in some measure of his Name Attributes Works how great how gracious how dreaded and how glorious they are the worth and excellency whereof doe châ—â—lenge and call for hommage and worship 〈◊〉 due thereunto For even so the holy servant of God in Scripture doe argue See Ieren 10.6 7. Forasmuch as there is none like unto the O Lord thou art great and thy Name is greatâ— might who would not feare thee O king of nations c. Psal 95.6 O come let us worship 〈◊〉 fall downe kneele before the Lord our Make Revel 4.11 Thou art worthy O Lord to receiâ—â— glory and honour and power for thou hast created all things c. OBSERVAT. It is an infallible signeâ— profane folly and of abominable Atheist in heart notwithstanding any professor otherwise with the lips when God is noth prayer worshipped and served This is demonstrated Psal 14.1 vers 4. being compared together The foole hath said in his hee there is no God They call not upon the Lord. III. PROPOSITION The religious worship and service which people should performe unto God ought to bâ— such as God himselfe doeth instâ—tute and appoint PROOF The scope and summe of thâ— affirmative part understood in the second commandement of the Decalogue Exod. 20.4 is that God ought to be worshipped according to his owne institutioÌ„ appointment Moreover likewise the summe of the commission given by our Saviour Christ in the new Testament to the Ministers of the Gospell is that they doe only teach his commandements as it is expressed Math. 28.19 Goe ye teach all nations Teaching them to observe all things whatsoever I have commanded you I. REAS. Because God himselfe is the onely Lawgiver and soveraigne King of his Churches as it is both taught and aknowledged in the old Testament and also in the new See Isa 33.22 For the Lord is our Iudge the Lord is our Lawgiver or statute-maker the Lord is our King Iam. 4.12 There is one Lawgiver who is able to save to destroy II. REAS. Because such religious worship and service as is tendered unto God which is not according to his owne institution and appointment is a vaine worshipping of him notwithstanding any pretence whatsoever either of antiquity custome seeming reasonablenesse or humane authority c. For so our Saviour Christ alledgeth approveth out of the prophesie of Esaias Mat. 15.9 In vaine they doe worship me teaching for doctrines the commandements of men Year hence it is that the Lord God in high displeasure hath sometimes executed fearfull punishment on transgressors in such kind as 〈◊〉 to be seene in his proceedings against the sonnes of Aaron very remarkably Levit. 10.1 2. Nadab and Abihu the sonnes of Aaron tooâ—â— either of them his censer put fire therein pâ—â— incense thereon and offered strange fire before tâ—â— Lord which he commanded them not And theâ—â— went out fire from the Lord and devoured them and they died before the Lord. OBSERV Like as Monarchs kings oâ— the earth are wont to take just
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