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
time of this distresse did he trespasse yet more against the Lord This is that King Ahaz XLV PROPOSITION As the sanctifying and religious observing of the Sabbath day doeth not exempt and excuse Christians from the performance of some religious duties upon the sixe working daies as it hath beene shewed and proved above Proposit 7. so neither doeth the performance of some religious duties on the sixe working daies morning and evening usually and at other times of the day or whole daies occasionally give any exemption or liberty unto them from their sanctifying oâ— the Sabbath day wholly But they are bound to keepe the Sabbath day holy both in a forbearance of all civill works recreations and also in an applying of themselves to pious services throughout the day either in publick or private or secret as occasion and opportunity serveth PROOF This is the maine scope of the fourth commandement of the Decalogue Exod. 20.8 10. Remember the Sabbath day to keepe it holy In it thou shalt not doe any worke thou nor thy sonne nor thy daughter nor thy man-servant nor thy maid-servant c. And thus the godly have been wont to approve themselves both in the old and new Testament See this in the religious Eunuchs and sons of strangers who kept Gods Sabbath and did not pollute it Isaiah 56.4 6. The Apostle John being in the Isle called Patmos was in the spirit or spiritually exercised on the Lords day Revel 1.10 The disciples at Troas observed the first day of the weeke or Lords day comming together to the word and Sacrament and conversing therein throughout the day I. REAS. Because the Lord hath blessed and hallowed the Sabbath day unto religious exercises and propounded his owne example to be a president herein See Exod. 20.11 And he rested the seventh day Wherefore the Lord blessed the Sabbath day and hallowed it II. REAS. Because such families as keepe the Sabbath day holy doe thereby declare themselves to be the people of God forâ— hallowing the Sabbath is an indicant signe of acknowledgment of respect unto the affirmative parts of the three first commandements of the first Table viz. of having the Lord to be ones God and worshipping and honouring him c. See Ezek. 20.19 20. I am the Lord your God walke in my Statuteâ— keepe my Iudgments doe them And hallâ—â— my Sabbaths and they shal be a signe betweeneâ— and you that ye may know that I am the Lorâ— your God III. REAS. Because the Lord hath made very precious promises to all such as doe conscionably keepe and sanctify the Sabbath day See Isa 58.13 14. If thou turne away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine owne waies nor finding thine owne pleasure nor speaking thine owne words Then shalt thou delight thy selfe in the Lord and I will cause thee to ride upon the high places of the earth anâ— feede thee with the heritage of Jacob thâ— father for the mouth of the Lord hath spoken it This goodnesse of God shoulâ— prevaile with his people to feare him anâ— keepe his commandements See Hos 3.5 IV. REAS. Because of the severity of God against profaners and breakers of the Sabbath day manifested by his threatning and executing of punishments See Jerem. 17.27 But if you will not hearken unto me to hallow the Sabbath day and not to beare a burden even entring in at the gates of Ierusalem on the Sabbath day then will I kindle a fire in the gates thereof and it shall devoure the palaces of Ierusalem and it shall not be quenched Exod. 35.2 Whosoever doeth worke therein shal be put to death Numb 15.36 And all the Congregation brought him the Sabbath breaker without the campe and stoned him with stones and he died as the Lord commanded Moses This terrour of the Lord should perswade men See 2 Cor. 5.11 I. OBSERV The law of the Sabbath day is one of the ten commandements Exod. 34.28 It is one of the lawes of nature written in mens hearts that sufficient time be taken unto Gods solemne worship which God according to his infinite wisdome hath appointed determined shal be one of seven See Rom. 2.14 15. Eccles 3.1 compar Exod. 20.10 11. Act. 20.7 II. OBSERV The doing of the works of piety mercy and necessity on the Sabbath day in a due way are not any breach or profanation of the day but rather such duties as ought to be done which doe also tend to the sanctifying thereof as being agreeabâ—â— to the minde of God who is the Lord 〈◊〉 the Sabbath day and will have mercy anâ— not sacrifice inasmuch as he made the Sabbath for man and not man for the Sabbath See Math. 12.1 2 3 4 5 6 7 8. Mark 2 2â— Luk. 13.15 16. III. OBSERV It is a vaine sinfull pretence of Anabaptists and Libertines that iâ— these daies of the Gospell our Christian lâ—berty freeth us from the strict observation of any one day of the weeke unto the Lord more then any other of the sixe pretending that every day ought to be a Sabbath day to Christians alledging and objecting Coloss 2.16 Hebr. 4.10 in defence of their errour and so for want of understanding learning and stability doe wrest these other places in the Apostle Pauls Epistles to their owne destruction as the Apostle Peter sheweth 2 Pet. 3.15 16. The text Coloss 2.16 Let no man therefore judge you in meate or in drinke or in respect of an holy day or of the new Moone or of the Sabbath daies is to be understood of Jewisâ— festivities in their severall kindes and not of the morall Sabbath day But if the morall Sabbath day be at all meant then it is only in respect of observing the last day of the weeke sith the first day of the weeke was now appointed to be observed for the Sabâ—ath day in the daies of the new Testament â—ee Act. 20.7 1 Corinth 16.2 Revel 1.10 The text Hebr. 4.10 For he that is entred â—nto his rest he also hath ceased from his owne â—orke as God did from his is to be understood â—ouching the state condition of the people â—f God that did live and were under the old Testament aswell as of their state that doe â—ive and are under the new Testament and â—herefore ought not to be restrained unto â—hese daies and times of the Gospell For so â—he scope and coherence of the text doeth â—asily and plainly make manifest to any considerate and judicious reader thereof XLVI PROPOSITION The religious duties and services which Christian families ought to observe and attend on the Sabbath day are cheifly those which ought to be performed conversed in in the publick and solemne assemblies of the Church or Congregation assembled together to such end PROOF The members of the Church at Troas and other brethren occasion there assembled on
the first day of the weâ—â— or Lords day to joyne together in the â—â—lemne worship of God besides any otâ—â—â— course held and observed on the other 〈◊〉 daies in their generall or particular calling See Act. 20.7 And upon the first day of 〈◊〉 weeke when the disciples came together to brâ—â—â— bread Paul preached unto them c. This 〈◊〉 appeare likewise from what is noted of 〈◊〉 Jewish people Act. 13.15 And after then ding of the law and the Prophets on the Sabath day vers 14. the rulers of the Synagâ—â— sent unto them saying Yee men and brethren ye have any word of exhortation for the people 〈◊〉 on c. Act. 15.21 For Moses of old time bâ— in every citie them that preach him being rulâ—â— the Synagogues every Sabbath day Yea heâ—â— it was that our Saviour Christs custome 〈◊〉 when he fulfilled his ministery in the dâ—â—â— of his flesh to goe to the Synagogues the Sabbath daies See Luk. 4.16 I. REAS. Because the due keeping of 〈◊〉 Sabbath day holy seemeth to be speciaâ— argued and approved by a due frequentlâ— of the publick assemblies at the times of â—â—lemne worship This argument may be â—â—ferred from the connexion of the two claâ—â—ses in a direction given by the Lord himselâ— Levit. 26.2 Yee shall keepe my Sabbaths 〈◊〉 â—everence my Sanctuary I am the Lord. As if he had said ye shall approve your keeping the Lords Sabbaths by a due respect unto the publick assemblies II. REAS. Because publick communion in the solemne ordinances of God on the Sabbath day is a principall cheife end though not the only end of our union and consociation with particular Churches sith Church-ordinances are of a publick nature and dispensed by publick persons called thereunto See 1 Cor. 10.16 17. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ For we being many are one bread and one body for we are all partakers of that one bread The publick ordinances conversed in are as it were badges of Gods people See Psal 147.19 20. He sheweth his word unto Iacob his statutes and his judgments unto Israel He hath not dealt so with any nation c. III. REAS. Because of the speciall blessing which God hath appointed unto such sanctifying the Sabbath day in the publick assemblies and Church-meetings See Isa 56 6 7. Also the sonnes of strangers that joyne themselves to the Lord to serve him and to love the Name of the Lord to be his servants every one that keepe the Sabbath from polluting it and takeâ— hold of my covenant Even them wilâ— bring to my holy Mountaine and maâ—â— them joyfull in my house of Prayer the burnt-offrings and their sacrifices shaâ—â— accepted upon mine Altar for my hod shal be called a house of prayer for all people See also Psal 133.3 In Zion thâ— Lord commanded the blessing even laâ—â— for evermore Like as the Prophet Eliâ—â— went a long journey in the strength of the meat and drinke which the Angel of Goâ— provided for him 1 King 19.7 8. Evenâ—â— the members of godly families feedinger their spirituall food dispensed on the Lord day in the congregation of Saints may wâ—â— in the strength of it till they appeare befoâ—â— the Lord againe in Zion the next Sabbaâ—â— day See Isa 66.23 I. OBSERV A consociation or joynâ—â— together in Church-fellowship is a meâ— eminent and more worthy relation theâ—â— the relation that is in families See Act. 2 4â— And the Lord added to the Church daily such 〈◊〉 should be saved Howbeit that relation whiâ—â— is in families is a most comfortable and goeâ— condition See Psal 68.6 God setteth these litary in families c. II. OBSERV The solemne and public ordinances to be observed and conversed in on the Sabbath day in the Congregation or Church-meeting are the Ministery of the Word the Administration of Sacraments if occasion serve thereunto Prayers Distribution to the Poore and Singing of Psalmes See Act. 2.42 20.7 1 Corinth 16.2 Psal 92.1 Title III. OBSERV Such as are conversant in Gods ordinances in the publick assemblies on the Sabbath day ought to be disposed as one man attending seriously the sacred businesse in hand not suffering themselves to be taken up with private reading prayer meditation wandring thoughts drowsinesse c. See Act. 2.1 And when the day of Pentecost was fully come they were all with one accord in one place See also Eccles 5.1 Keepe thy foot when thou goest to the house of God and be more ready to heare then to give the sacrifices of fooles for they consider not that they doe evill IV. OBSERV They deceive themselves greatly who under a pretence of better profiting themselves in reading of good books at home and private devotions doe neglect to converse with God and his people in the publick ordinances on the Sabbath day as may appeare by a consideration of what is written Rom. 10.17 Faith commeth by hearing and hearing by the word of God 1 Cor. 1.21 For after that in the wisdome of God the world bâ— wisdome knew not God it pleased God by the foolishnesse of preaching to save them that beleeve 1 Pet. 2.2 As new borne babes desire the sincâ—â— milke of the word that yee may grow thereby Prov. 28.9 He that turneth away his eare from hearing the law even his prayer shal be abomination XLVII PROPOSITION Albeit a converse in religious services in the solemne assemblies of the Church doth in speciall tend to a sanctifying of the Sabbath day Yet the members of Christian families ought likewise to serve God in the family and in secret on the Sabbath day as opportunity serveth thereunto when they are not imployed in publick PROOF Our Saviour Christ and his family notwithstanding their respective frequenting the Synagogues on the Sabbath daies yet after the publick ministery was ended they also redeemed the time in private unto religious exercises This may appeare Math. 12.1 13.1 compared with Math. 13.36 37. Then Iesus sent the multitude away and went into the house and his disciples came unto him saying Declare unto us the parable of the tares of the field He answered and said unto them He that soweth the good seed is the sonne of man c. See also Mark. 1.21 c. I. REAS. Because the Sabbath day ought to be sequestred wholly from a pursuit of profits and pleasures of this life and to be spent wholly in holy exercises publickly or privatly as the Lord hath commanded Exod. 20.8 Remember the Sabbath day to keepe it holy c. for here is no exemption nor exception given to any part of the day that it should not be sanctified and kept holy aswell as the other parts of the day See also Isaiah 58.13 14. II. REAS. Because a performance of religious exercises in private on the Sabbath day tendeth much unto a better profiting by the administration
A DEMONSTRATION OF FAMILY-DVTIES OR Certaine Propositions and Reasons of them taken â—â—t of the holy Scriptures tending to shew the necessity nature and manner of performance of such Religious duties as Christian Families ought to spare some time unto from common affaires every day BY T. P. Joshua 24.15 But as for me and my house we will serve the Lord. M DC XLIII Printed by H. A. for Thomas Vnderhill dwelling at the signe of the Bible in Woodstreet LONDON To the truly Noble much honoured GEORGE BOOTH Esquire of Dunham-Massie together vvith the Right Honourable the Lady KATHARINE BOOTH his pious Consort And also to the vvel-affected Gentry and Commons in CHESHIRE and in Manchester Parish in LANCASHIRE THOMAS PAGET SINCERELY WISHETH an increase of the power of godlinesse which is profitable unto all things and hath the promises of the life that now is and of that which is to come AND HUMBLY PRESENTETH the ensuing discourse touching Religious Family-duties in testimony of his reall engagements to serve them in the LORD as long as he is in this tabernacle THE PREFACE THe (a) Tit. 2.11 grace of God that bringeth salvation hath abundantly appeared unto his people in these latter daies of the Christian world in their effectuall (b) Revel 18.4 calling and comming out of mysticall Babylon that they partake not of her sinnes nor receive of her plagues The (c) Revel 11.11 Spirit of life from God hath entred into his two witnesses who (d) Revel 11.7.8 had beene warred against and slaine by the beast and whose dead bodies did lie in the streets of the great city which spiritually is called Sodome and Egypt so that they have stood upon their feet and (e) Revel 6.2 gone forth conquering and to conquer by the (f) Ephes 6.17 Sword of the Spirit which is the Word of God (g) 2 Cor. 10.4 5. the strong holds of Antichrist and all spirituall adversary power whatsoever And hence it is come to passe that (h) Revel 11.13 a great part of Romish Babylon is fallen and a most glorious remnant in England Scotland Ireland the United Netherlands Germany Bohemia Denmark Sweden Poland Hungary Helvetia France Geneva c. are become Protestants giving glory to the God of heaven (i) Zach. 4.7 shouting Grace Grace and (k) Revel 15.3 4. singing the song of Moses the servant of God and the song of the Lambe saying Great and marveilous are thy workes Lord God Almighty just and true are thy waies thou King of Saints Who shalâ— not feare thee O Lord and glorifie thy Name for thou only art holy for all nations shall come worship before thee for thy judgments are made manifest The dispensation of (l) Ephes 3.8.10 the unsearchable riches of Christ according to the manifold wisdome of God in the behalfe of his Churches and people which have obteined deliverance from their spirituall captivity hath likewise been (m) 1 Cor. 12.11 made manifest in dividing to every one severally as he will (n) Math. 13.23 either thirty sixty or an hundredfold As may further appeare by a short survey of the state of his severall Churches viz. I. The Lutherane Churches as they are commoÌ„ly called through the grace of God (o) 1 Tim. 3.13 have purchased unto themselves a good degree and great boldnesse in the faith which is in Christ Jesus by their separating from Antichristian heresies and entertaining the fundamentall doctrines of justification and salvation by Christ alone For howbeit they (p) 1 Cor. 3.12 15. have built in some part wood hay stubble c. upon the foundation and in that respect shall suffer losse yet they shal be saved notwithstanding as by fire II. The Reformed Evangelicall Churches as (q) Act. 17.11 the Bereans were more noble theÌ„ the Thessalonians have (r) 2 Thess 3.1 glorified the Word of God not only in their orthodoxall soundnesse in the (Å¿) Hebr. 6.1 2. Principles and doctrine of the Sacraments (t) 1 Cor. 3.12 building gold silver precious stones c. on the foundation but also in the vindication of the glory of Gods free grace touching his absolute Election of some to grace and happinesse The efficacy of the death of Christ for his chosen called and faithfull ones Effectuall conversion Saving faith Certainty of Salvation Perseverance in grace unto the end All which may be fully read over in the acts of that most renowned and most profitable Synod assembled at Dort in Holland Anno 1618. 1619. III. The French Scotish and Belgick Reformed Churches have beene singularly beautified with their (v) Coloss 2.5 comely order decently (x) 1 Pet. 5.5 clothed with amiable humility (y) Rom. 12.3 not thinking more highly of themselves then they ought to thinke nor hierarchically (z) 3 John 9. affecting preeminence but thinking soberly As appeareth not only by their demeaning and deporting of themselves as God (a) Rom. 12.6 7 8. hath dealt to every one in office his gift of exhorting teaching ruling and distributing for the benefit comfort of the CongregatioÌ„s to which they doe minister and the Congregations submitting themselves to their Church-officers in the Lord but also by their combining themselves into (b) 1 Tim. 4.14 Presbyteries (c) Act. 15.2 Classes and Synods for the better and more (d) Prov. 11.14 prudent determination of their more weighty affaires (e) Math. 18.17 according to Christs order and rule of Discipline IV. The people of God in England howbeit their Ecclesiasticall officers have beene too like to the (f) Revel 3.15 17. Angel of the Church of Laodicea as he is notified in the Apocalyps yet they themselves are like unto those (g) Revel 3.4 few in Sardis which defiled not their garments and who shall walke with Christ in white as being worthy of (h) 1 Chron. 4.9 a more honourable name then any of the Reformed Churches for their (i) Psal 16.3 excelling in the power of godlinesse There are three choyce vertues as (k) Eccles 4.12 a threefold coard that is not quickly brokeÌ„ which have truely ennobled and renowned the people of God in England and greatly magnified the grace of God conferred on them above other Churches viz. 1. The (l) Jer. 17.24 high prizing and conscionable sanctifying of the Lords day 2. The (m) Act. 13.44 due esteeme and joyfull frequenting of Lectures 3. The (n) Genes 18.19 carefull and constant performance of religious family-duties First the unfeigned respects of the people of God in England to the sanctifying of the Lords day are (o) Rom. 1.8 spoken of throughout the Christian world both in regard of their godly-learned treatises in justification of the morality of the fourth commandement and keeping holy of the Sabbath day beyond what is ordinarily to be seene in the books of forraine Divines and also in regard of their most spirituall exemplary practise (p)
Church ought to have Elders I. REAS. Because if the directions in the holy Scripture should not be aswell gathered and drawne by just consequence from Promises Threatnings and Examples as from Doctrines and Precepts then it would follow that sundry portions of the Scriptures could not be applied for common instruction which yet is a principall end of all Scripture See Rom. 15.4 For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope 1. Corinth 10.11 Now all these things happened unto them for ensamples they are written for our admonition upon whom the ends of the world are come II. REAS. Because such directions as are implied by good consequence in the holy Scriptures by way of Promise Threatning or Example may be said to be the exposition or intimation of some commandements the which are not directly expressed As namely the observatiō of the Lords day or first day of the weeke instead of the seventh day or Sabbath of the old Testament Revel 1.10 Act. 20.7 1. Corinth 16.2 The baptising of womē aswell as men Act. 16.15 c. For our Saviour Christ after his Resurrection before his Ascention spake unto his Apostles of things perteining to the kingdome of God as it is written Act. 1.3 So that doubtlesse things practised by them afterwards which are mentioned in the Acts of the Apostles were observed by vertue of such his direction And whereas it is said 1. Iohn 3.4 Sinne is the transgression of the law The meaning seemeth to be extended thus farre that the law is transgressed not only in sinning against expresse precepts but also against implied commandements in any of the forementioned waies of Promises Threatnings or Examples recorded in the Scriptures I. OBSERVAT. The ten commandements being exceeding broad Psal 119.96 cannot be interpreted according to their just latitude unlesse their exposition be extended unto Promises Threatnings Examples c. throughout the Scriptures implying the true and full meaning of them in sundry particulars As is most evidently to be seene in the affirmative part understoode of the second and third commandements of the first table II. OBSERVAT. The Examples registred in the holy Scriptures may be said to be imitable or that ought to be imitated against which no just exception can be takē nor any good reason given why they should not belong apperteine unto all the people of God indefinitely aswell as to them themselves which have so walked and practised True it is God did some things which men cannot imitate neither is it lawfull for any to seeke to enterprise Christ likewise being God the Messias did such things which Christians neither may attempt nor can effect The Patriarchs Prophets Jews Apostles Evangelists did some things as Patriarchs as Prophets as Jews as Apostles as Evangelists wherein it is not lawfull to imitate them Magistrates Ministers Parents Masters c. have done and may doe some things which their inferiours subjected to them may not doe But in some other things God and Christ and the Patriarchs and the Prophets and the Jews and the Apostles and the Evangelists and the Magistrates Ministers Parents and Masters may ought to be followed being of generall or of speciall concernment for all or severall sorts of persons See Ephes 5.1 1. Corinth 11.1 Iames 5.10 Hebr. 6. 11 12. 12.1 Philip. 3.17 Iosh 24.15 VI. PROPOSITION One important direction and speciall concernment which God requireth in the holy Scripture is That his people shall worship and serve him in some religious performances every day in the whole course of their naturall lives PROOF Zachary the father of John the Baptist filled with the holy Ghost in his prophetical song thus expresseth this lesson Luk. 1.74.75 That we being delivered out of the hands of our enimies might serve him without feare In holinesse righteousnesse before him all the daies of our life And thus indeed the godly Israelites were wont to approve themselves as the Apostle Paul testifieth on their behalfe occasionally Act. 26.7 Vnto which promise our twelve tribes instantly serving God day night hope to come I. REAS. Because every day through Gods most wise dispensatiō government doth serve the Lord in its kinde ministring cause and occasion unto his people to serve him daily See this in Psal 19.2 Day unto day uttereth speech and night unto night shewed knowledge II. REAS. Because God is the same every day unchangeable in his power in his will in his justice and in his mercy and other his divine attributes See Malac. 3.6 I am the Lord I change not Hebr. 13.8 Iesus Christ the same yesterday and to day and for ever Lament 3.22 23. His cōpassions faile not They are new every morning And therefore his people ought every day in their measure to walke answerably for so they shall walke worthy of the Lord unto all pleasing Col. 1.10 III. REAS. Because Mans short life is reckoned by daies See Job 14.1 Man the is borne of a woman is of few daies This is foure times in one sentence mentioned by the Patriarch Iacob Gen. 47.9 Iacob said unto Pharaoh The daies of the yeeres of my pilgrimage an◠an hundred and thirty yeeres few and evill have the daies of the yeeres of my life beene and have not attained unto the daies of the yeeres of the life of my fathers in the daies of their pilgrimage Moreover no man knoweth whether he shall live till to morrow James 4.14 Nor yet what a day may bring forth Prov. 27.1 And therefore it greatly behooveth to redeeme the time Ephes 5.16 for otherwise we may be surprised by the comming of the Lord in a day when we looke not for him and in an houre that we are not ware of Math. 24.50 OBSERVAT. In the old Testament God instituted and ordained that a daily sacrifice should be offered unto him See Exod. 29.36 38. Thou shalt offer every day day by day continually This his ordinance seemeth to signify to teach his people in all ages that no day should goe over their heads without performance of some religious service unto him like as they doe day by day continually expect and seeke daily bread at his hands Math. 6.11 Luk. 11.3 VII PROPOSITION The observing and sanctifying of the Lords day wholly in religious exercises publickly privately by vertue of the fourth commandement of the morall Law viz. Exo. 20.4 Remember the Sabbath day to keepe it holy doeth not exempt or free the people of God from spending some time in religious exercises every day of the weeke besides according to that which hath beene declared in the sixt Proposition PROOF David a man after Gods owne heart 1. Sam. 13.14 that conscionably observed the Sabbath day as appeareth Psa 9◠1 Title A Psalme or song for the Sabbath day c. was conscionable also of daily service Psal 61.8 I will sing prayse unto thy Name for ever
I. REAS. Because the Lord God who â—s the onely absolute lawgiver Isaia 33.22 may dispense with his owne law as seemeth good unto himselfe and as sometimes he hath done He dispensed sometime wiâ—â— the sixt commandement of the Decalogue Thou shalt not kill when he appointed Abâ—ham to offer up his sonne Isaac See Geâ—â— 22.2 And with the eight commandemenâ— Thou shalt not steale when he directed thâ— Israelites to spoile or rob the Egyptian See Exod. 3.22 II. REAS. Because God the Father whâ—â— hath put the times in his owne power hâ—ving an absolute soveraignty over them 〈◊〉 is expressed Psal 74.16 The day is thine 〈◊〉 night also is thine may therefore disposeâ— them according to the will of his owâ— pleasure See Matth. 12.8 The sonne of mâ—â— Lord even of the Sabbath day OBSERV The Soveraigne Lord Goâ— may doe with his owne what he wilâ— Math. 20.15 Is it not lawfull for me to doe wâ—â— I will with mine owne He may appoint thâ— same time to a worke of mercy or necessity which he hath ordinarily designed unto thâ— solemne serving of him See Math. 12.7 8. XXIV PROPOSITION When by occasion of works of necessity any one is necessitateâ— to an omission of such religious serving of God in Prayer and Scripture-exercise which ought to be performed morning and evening every day Then such omission ought notwithstanding to be very greivous and taken to heart greatly by him that is exposed to so great straits PROOF This Proposition is implied in another case intimated by our Saviour Christ when he had foretold the destruction of Ierusalem unto his disciples See Math. 24.20 Pray that your flight be not on the Sabbath day For it would be greivous to fly on the Sabbath day consecrated to religious serving of God though necessity did compell thereunto sith by such flight there must needs be an unavoidable omission of the solemne worship of God So it is in other cases likewise I. REAS. Because through an omission of solemne serving of God there must needs be a want of that blessed comfort and reviving which is wont to be found in sweet communion with God therein This is evident from that complaint of David in his necessitated want of Gods solemne worship occasioned by Sauls persecuting of him Psal 63.1 2. My soule thirsteth for thee my flâ—â— longeth for thee in a dry and thirsty land who no water is To see thy power and thy glory as have seene thee in the Sanctuary There is the same reason for complaint in regard of necessary omission of solemne serving of God morning and evening II. REAS. Because there is great dangeâ— of spirituall distemper in the soule of a Christian through omission of any daily duty 〈◊〉 religion For so the Apostle Paul giveth 〈◊〉 understand as it is implied Hebr. 3.13 But exhort one another daily while it is called To day lest any of you be hardened through thâ— deceitfulnesse of sinne OBSERV As the want of corporall repaâ—â— although it be but for a day will occasion and cause some faintings of spirits as is to be seene in that fainting that was in the people in Sauls army when they had had no fooâ— for the space of one day See 1 Sam. 14 2â—.29 So likewise in the want of spiritual repast to be tasted in Gods ordinances thâ— soule or inward man wil be apt and ready 〈◊〉 faintings as David professeth Psal 84. â—â— My soule fainteth for the courts of the Lord c This is likewise appliable in the case of daiâ—â— serving of God XXV PROPOSITION Vnjust and sleight pretences of want of leisure through some urgent necessity for performance of religious service at seasonable times ought carefully to be taken heed of and avoided PROOF The Prophet Haggai doeth notably convince the Jews after their returne from the captivity of grosse failing for a sleight excusing their delay of reedifying the Temple Hag. 1. vers 2. Thus speaketh the Lord of hosts saying This people say The time is not come the time that the Lords house should be built c. I. REAS. Because vaine pretences and excuses do argue and bewray unsoundnesse of heart and notorious hypocrisy which God the searcher of mens hearts and waies Jerem. 17.10 taketh notice of and convinceth as tending to apostacy See 1 Timoth. 4.2 Speaking lies in hypocrisie having their conscience seared with an hot yron II. REAS. Because such hypocriticall pretences and excuses will affoard no solid comfort in the latter end to such as make use of them as is noted Isa 33.14 The sinners in Zion are afraid fearfulnesse hath surprised the hypocrites who among us shall dweâ—â— with the devouring fire who amongst us shalâ— dwell with everlasting burnings OBSERV It is utterly a fault to be addicted to excuses yea it will find out in duâ— time and cause ruine It was inexcusable on Sauls part to command the Priest to withdraw his hand by occasion of an unjust feare of danger 1 Sam. 14.19 It was the fault of Felix to dismisse the Apostle Paul as he was preaching upon a pretence of taking a more convenient season to send for him againe Act. 24. vers 25. It was the sinne of Jeroboam the sonne of Nebat who made Israel to sinne to hinder the ten tribes from going up to Jerusalem to worship pretending it would be too much paines for them 1 King 12.28 Thus it is in all vaine and unwarrantable excuses XXVI PROPOSITION More or lesse time ought to be spent every day in religious exercises according to the gifts state degree calling and condition of persons as they shall require or admit PROOF See Luk. 12.48 Vnto whomsoever much is given of him shal be much required and to whom men have committed much of him they will aske the more I. REAS. Because God who dispenseth his gifts diversly even to every one according to his ability of imploying them viz. giving to one five talents to another two to another one Math. 25.15 He doth accordingly reckon with them vers 19. ibid. II. REAS. Because God graciously accepteth and abundantly recompenseth the religious service that any one doeth performe in trueth and sincerity according to his talent whether it be more or lesse See 2 Corinth 8.12 For if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not OBSERV In the time of the Ceremoniall law the people of God were required to offer onely as their state and ability would suffer See an instance hereof in the case of a womans purification Levit. 12.8 If she be not able to bring a lambe then she shall bring two turtles or two yong pigeons the one for the burnt offering and the other for a sinne offering and the Priest shall make an atonement for her and she shal be cleane Our Saviour Christ likewise doth highly valew the widows farthing cast into the treasury Mark 12. vers 4â—â— XXVII PROPOSITION The daily worship and service
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
thou shalt meditate therein day and night And accordingly the godly-wise have beene wont to exercise themselves See Gen. 24.63 The Patriarch Isaac vvent out into the field to meditate at eventide It seemeth it was his usuall course David was frequent herein See Psal 119. â— O how I love thy law it is my meditation the day I. REAS. Because godly meditation very profitable and helpfull to furnish a store the heart with good matter to be uâ—red according to occasion offering it selâ—â— The most wise king Solomon had good â—â—perience herein See Psal 45.1 My heâ—â— inditing a good matter I speake of the things whâ—â— I have made touching the King My tongue is â—pen of a ready vvriter c. II. REAS. Because good meditation 〈◊〉 much affect the heart according to 〈◊〉 subject that is meditated upon See Psâ—â— 119.15 I vvill meditate saith David on 〈◊〉 precepts and have respect unto thy vvaies Aâ—â— he had said A meditation on Gods precepâ— is singularly usefull to worke my heart uâ—â—â— a respect of Gods waies and therefore I wâ—â— meditate on them So likewise vers 55. ibiâ—â— I have remembred thy Name O Lord in the nigâ—â— and have kept thy lavv As if he had said Mâ—â— remembring and meditating on thy Naâ—â— in the night season hath beene effectuall â—â— stirre me up unto the observing keeping of thy law OBSERV Meditation is either occasioâ—nall or set and deliberate I. Occasionall meditation is a making use â—f such things as by the providence of God â—o offer themselves to our eyes eares c. 〈◊〉 we are in our callings as the circumstances will permit Thus Peter meditated on his â—eliverance out of prison See Act. 12.11 II. Set and deliberate meditation is when here is a purposed sequestring ones selfe part to performe this exercise more thoâ—oughly and a making use of some fit and â—lect matters to be meditated on and then â—â—larging the minde and affections thereâ—bouts See Gen. 24.63 XXI PROPOSITION The most seasonable and fitting â—ime of every day ought to be â—llotted and taken for the daily â—orship and service which God â—equireth his people to performe unto him PROOF The Lord himselfe giveth this direction unto his people of Israel See Numb 28.1 2. And the Lord spake unto Moses saying Command the children of Israel and say unto them My offering and my bread for my sacrifices made by fire for a svveet savour unto me shall yee observe to offer unto me in their due season Levit. 23.4 These are the feasâ—â—â— the Lord even holy convocations vvhich yeeâ—â—â— proclaime in their seasons I. REAS. Because Time being a neceâ—â—ry and unseparable adjunct of every actioâ—â— be done therefore the most seasonableâ— convenient time ought to be discernedâ— laid hold on thereunto Eccles 3.1 〈◊〉 every thing there is a season and a time to 〈◊〉 purpose under the heaven c. II. REAS. Because seasonable performâ—â—ces of any businesses takeÌ„ in hand doe mâ—â— beautify and adorne the same Eccles 3.1 God hath made every thing beautifull in his tiâ—â— Prov. 15.23 A word spoken in due season 〈◊〉 good is it OBSERV When in Scripture the peoâ—â—â— of God are required to doe any duety 〈◊〉 waies or continually viz. 1 Thess 5. â— 17. Rejoyce evermore Pray without ceasing 〈◊〉 The meaning seemeth to be that thankâ—â—â—ving and prayer and other religious dutiâ—â—â— and exercises ought to be performed at sâ—â—sonable and fitting times for performaâ—â—â— thereof Otherwise the duties of their pâ—â—ticular callings would be wholly interrupâ— and neglected which yet are allowed 〈◊〉 enjoyned to be done 2 Thess 3.10 Albâ—â— these are not to be left undone Math. 2â— 23. Allus For as Mephibosheth his eaâ—â—â— â—read continually at Davids table 2 Sam. 9.7 â—mported that he did eate every day at Daâ—ids table at usuall meale-times or at the â—ccustomed times of eating so it is in this â—ase also of time for religious duties viz. in â—he seasons thereof XXII PROPOSITION Morning and Evening are the most seasonable and fitting times of every day for the performance of the religious duties of prayer â—nd Scripture-exercises above mentioned PROOF God the Father who hath put â—he times and seasons in his owne power Act. 1.7 did appoint the morning and the â—vening for his service day by day even his â—aily burnt offering of two lambs Numb â—8 4 The one lambe shalt thou offer in the morâ—ing and the other lambe shalt thou offer at even c. And accordingly the godly who have â—ehaved themselves wisely in their waies â—ave ordered their course See Psal 5.3 My voice shalt thou heare in the morning O Lord â—n the morning will I direct my prayer unto thee Psal 141.2 Let my prayer be set forth before thee â—s incense and the lifting up of my hands as the â—vening sacrifice I. REAS. Because the variety of the â—â—â—casions and affaires of every day and the â—â—cessities of every night are such as have 〈◊〉 of Gods counsell and encouragement in 〈◊〉 outgoing of the morning and evening 〈◊〉 every day and night if so they may be mâ—â—â— to rejoyce Now this shal be effected 〈◊〉 a seasonable converse with God morning 〈◊〉 evening every day See Psal 65.2 Oâ—â—â— that hearest prayer unto thee shall all flesh coâ—â—â— compar vers 8. Thou makest the outgoing of 〈◊〉 morning and evening to rejoyce II. REAS. Because in the morning uâ—â—ally mens spirits are most fresh and apâ—â—â— any undertakings as is implied Job 11. â—â— So that it is meetest to give unto God sâ—â—â— first fruits Allus Prov. 3.9 Honour 〈◊〉 Lord with thy substance and with the first frâ—â—â— of all thine increase And in the evening uâ—â—ally men are freest from the distractions 〈◊〉 their worldly businesses and imploymenâ—â— in regard of darknesse overtaking as is iâ—plied Psal 104.23 And in that respect 〈◊〉 freest at such time for Gods service Sâ—â—â— Psal 3. vers 4 5. I cried unto the Lord with 〈◊〉 voice and he heard me out of his holy hill Selâ—â—â— I laid me downe and slept c. OBSERV Prayer Scripture-exercisâ—â— morning and evening are the godly 〈◊〉 his keyes to unlock and open for him 〈◊〉 blessings to be enjoyed in the day time and to lock and shut up the discomforts and dangers of the night season So that the Sunne â—hall not smite by day nor the Moone by â—ight Psal 121.6 XXIII PROPOSITION Albeit Prayer and some Scripture-exercise ought to be conversed in both morning and evening every day yet in some cases viz. of mercy and necessity there may be an omission thereof otherwise not PROOF The Passeover that solemne ordinance of God for the Israelites might â—n some cases be forborne and omitted for time viz. in case of a journey or some uncleanesse c. Numb 9.13 So the religious duties for the day when such works doe interpose as the time and occasion will not permit to be performed may be omitted at such time See Math. 12.7 I will have mercy and not sacrifice
to be observed unto the Lord. Morning and Evening ought tâ— be performed by the Familiâ—â— and housholds of the people oâ— God PROOF This Proposition may be endently inferred from that propheticall imprecation or threatning Jerem. 10 2â— Powre out thy fury upon the Families that call 〈◊〉 upon thy Name And also from the approved testimony which God himselfe giveth unâ—â— Abraham touching this matter See Gâ—â—â— 18. vers 19. I know Abraham that he will command his children and his houshold after him and they shall keepe the way of the Lord. I. REAS. Because God hath made a speciall covenant of grace with the Families 〈◊〉 his people and therefore he expecteth aâ—â— looketh for speciall religious family-duties from them See Jerem. 31.1 At the same tiâ—â— saith the Lord will I be the God of all the familiâ—â— of Israel and they shal be my people c. II. REAS. Because the members of the same family doe usually and for the moâ—â— part share and partake more or lesse both in the welfare in the miseries of one another mutually And therefore they ought to use the meanes that God hath sanctified and ordained for the mutuall good and benefit of one another Noah and his houshold were preserved in the Arke Gen. 7.1 c. Rahab and her houshold were saved at the overthrow of Jericho Josh 6.23 Obed-Edom his houshold were blessed because of the Arke 2 Sam. 6.11 12. Nabal and his whole family were in danger of destruction together 1 Sam. 25.17 Achan and his houshold perished together Iosh 7.24 OBSERV It is remarkable throughout the holy Scriptures how whole families with their Governours are many times made mention of together Salvation came into Zacheus his house when he became a sonne of Abraham Luk. 19.9 Cornelius feared God and his house Act. 10.2 Lydia was baptised and her houshold Act. 16.15 The Gaoler with all his house beleeved Act. 16.34 Paul baptised the houshold of Stephanus 1 Corinth 1.16 The house of Onesiphorus is prayed for by the Appstle Paul joyntly 2 Timoth. 1.16 c. XXVIII PROPOSITION Family-duties of religion ought to be performed both morninâ— and evening every day by the whole family of the people oâ— God joyntly and together PROOF Worthy Joshua that most vicâ—â—rious Generall of the Israelites when hâ— had gotten the land of Canaan into the possession and driven out the inhabitance professeth this for himselfe for his whoâ—â— family Josh 24.15 As for me and my hoâ—â— wee will serve the Lord. And according 〈◊〉 this his most pious resolution the Israeliâ—â—â— do at the same time professe in like manner See Josh 24.16 17 18 21 24. I. REAS. Because every family of the people of God is as it were a little Church or Congregation of Saints See Rom. 16. â—â— Philem. vers 2. And to the Church in thy hoâ—â— Now in a Church-assembly the worship 〈◊〉 service of religion ought to be performe by the congregation joyntly See this Neâ—â—â— 8.1 And all the people gathered themselves togâ—ther as one man c. 1 Corinth 11.33 Whâ—â— yee come together tarry one for another II. REAS. Because God hath order the condition of families for the most paâ—â— in such sort that there is convenient oppoâ—tunity for the members of theÌ„ to be preseâ—â— together morning and evening every day albeit in other parts of the day their affaires may call them to be abroad and severed one from another And this may seeme to be some reason of that direction Deut. 6. vers 7. Thou shalt teach them when thou liest downe and when thou risest up that is both morning and evening OBSERV As it was one ordinance of the Passeover in the celebration of it that it should be eaten in every family by the members of it joyntly and together Exod. 12.46 And accordingly it was observed by our Saviour Christ and his disciples who were his family See Math. 26.18 20. Mark 14.14 17 18. Luk. 22.11 14. So it ought to be in other religious family-duties the Governour the rest of the family ought to joyne together XXIX PROPOSITION Albeit in prayer and Scripture-exercises there ought to be a joyning together by the members of the family morning and evening every day as hath beene shewed in the former Proposition yet notwithstanding in the religious exercise of meditation it must be otherwise viz. The severall members of the family ought to meditate alone apaâ—â— by themselves as opportunity iâ— the day time or in the night season serveth thereunto PROOF See this in the examples of God servants Gen. 24.63 Isaac went out into thâ— field to meditate at eventide Psal 119 14â— David saith Mine eyes prevent the nighâ— watches that I might meditate in thy word REAS. Because meditation is a worke 〈◊〉 the inward man or an act of the minde aâ—â— heart seriously discoursing of this or that and answerably affected This is implied Psal 19.14 45.1 49.3 The meditationâ— my heart And therefore others cannot joyâ—â— therein See 1 Corinth 2.11 For what mâ—â— knoweth the things of a man save the spirit of mâ—â— which is in him OBSERV If meditation indited in thâ— inward man of the minde and heart shaâ—â— afterwards be uttered by word of mouth iâ— the presence of others such an utterance oâ— it altereth and changeth the nature of the service whether it be in preaching prayer conference c. Sith such uttering is the good fruit of godly meditation of the heart See Psal 45.1 My heart is inditing a good matter I speake of the things which I have made touching the King my tongue is the pen of a ready writer XXX PROPOSITION For the more decent orderly and edifying performance of religious family-duties morning and evening daily some one of the Family ought to be as it were the mouth of the rest going before them in the reading of the Scripture and in making their requests knowne by prayer and supplication with thanksgiving And the others of the family ought to testify their assent onely by a reverend silent attention and at the end of prayers saying Amen or So be it PROOF See both of these First for Scripture-exercise 2 King 22.10 Shaphan read it the booke of the law before the kiâ—â— Josiah Secondly for prayer Act. 27.35 Hee the Apostle Paul gave thanks to God in the presence of them all that is He being in the ship and to eate something with the rest oâ— the company was as it were their moâ—â—â— in the requisite thanksgiving at that time See also in our Saviour Christs course wheâ— he prayed with his disciples John 17.1 Thâ—â—â— words speake Jesus and lift up his eyes to heaveâ— and said Father c. I. REAS. Because the Lord who is a God of order and not of confusion doth require a decent and orderly performance 〈◊〉 religious services which is when one speaketh others keepe silence as the Apostle Paul sheweth more fully 1 Corinth chap. 1â— and then concludeth thus vers