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 that I may daily performe my vowes So the Christians in the new Testament had respect not only unto the Lords day
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
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)
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
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
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
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
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
children of Ammon Moab and mount Seir which were come against Iudah and they were smitten c. OBSERV Gods will is done on earth daily in some good degree according as we are directed to pray Math. 6.10 as it is done in heaven by singing of Psalmes daily sith singing of spirituall songs is a heaventh service performed by the heavenly hoste continually See Luk. 2.13 14. And sudden there was with the Angel a multitude of the heavenly hoste praising God and saying Glory 〈◊〉 God in the highest and on earth peace good waâ— towards men Compared with Revel 4.8 9 10 11. And the foure beasts had each of theâ— sixe wings about him and they were full of eye within and they rest not day and night saying Holy holy holy Lord God Almighty which waâ— and is and is to come c. XVII PROPOSITION Catechising in the Principles of Christian religion is a divine ordinance and a Scripture-exercise which ought to be used practised by the people of God frequently as occasion offereth and requireth PROOF This doctrine God himselfe commandeth and commendeth unto his people Deut. 6.6 7. The words which I command thee this day shal be in thine heart And thou shalt teach them diligently unto thy children c. Prov. 22.6 Traine up or Catechize childe in the way he should goe c. I. REAS. Because Catecheticall instruction and information is very requisite necessary for such Christians as are novices unskilfull in the word of righteousnesse For so the Apostle Paul convinceth some of the beleeving Hebrews Hebr. 5.12 For when for the time ye ought to be teachers ye have neede that one teach you againe which be the first principles of the Oracles of God and are become such as have need of milke and not of strong meat II. REAS. Because the good fruit and effect of frequent Catechizing and teaching wil be found to be great as there is a growing up in Christianity even from childhood to old age as Solomon advertiseth See Prov. 22.6 Catechize or traine up a childe in the way he should goe and when he is old he will not depart from it OBSERV Catechisme properly considered is an occasionall Scripture-exercise to be used amongst such specially as are yong and novices in the profession of Christian religion that so a foundation may be laid Heb. 6.1 for an admission to the Lords table which requireth an ability of selfe-examination to become a worthy communicant that there may be a growing up in Christ and a going forward to perfection See 1 Corinth 11.28 Hebr. 6.1 And yet notwithstanding a proposall and opening of Catecheticall doctrine from time to time iâ— the hearing of growne Christians may be very usefull See this implied Luk. 1.4 That thou mightest know the certainty of these things wherein thou hast beene instructed or Catechised XVIII PROPOSITION In the religious exercise of Catechising it is not only lawfull but also it may seeme to be expedient to make use for the most part of a set forme of some approved Catechisme PROOF The Apostle Paul instructed his schollar Timotheus in a Forme of sound words which probably was a set forme of Catechisme See 2 Timoth. 1.13 Hold fasâ— the forme of sound words which thou hast heard of me c. It seemeth also that the beleeving Romans had beene taught a forme of Catechisme which they willingly learned and heartily submitted unto as is testified of theÌ„ Rom. 6.17 Ye have obeyed from the heart that forme of doctrine which was delivered you I. REAS. Because it is a great helpe to our understanding and memory to have the summe of Christian religion which is promiscuously set downe here and there in severall parts of the Bible to be compendiously abridged and methodically digested with good coherence in a set forme of Catechisme It may seeme that the Apostles of Christ in the purest primitive times did frame such a Catechisme which was called the Principles of the doctrine of Christ or the Foundation consisting of sixe principles viz. I. Of Repentance from dead works II. Of Faith towards God III. Of Baptisme IV. Of Laying on of hands V. Of the Resurrection of the dead And VI. of Eternall judgment See Hebr. 6.1 2. II. REAS. Because in a forme of Catechisme as in a Mappe in one prospect or view as it were much may be discerned with ease delight in a short time As Moses was shewed the land of Canaan on the top of Pisgah Deut. 34.1 2 3 4. So by way of allusion it may be said touching a forme of Catechisme OBSERVAT. It is one of Gods most gracious dispensations in these latter daies that he hath granted the penne of the godly-learned interpreters men of thousands to write so many orthodoxe formes of Catechisme for the instruction of the ignorant in the grounds of Christian religion Oh that such as have a price in their hand to get wisdome had hearts likewise to make use of it See Prov. 17.16 XIX PROPOSITION Religious conference repetâ—tion of Sermons asking answâ—â—ring of good questions is a diviâ—â— ordinance which ought often be practised PROOF The example and practise Christ and his disciples argueth this Sâ—â— Mark 4.10 When he was alone they that 〈◊〉 with him with the twelve asked him of the Paâ—â—ble which he had insisted upon in his Sâ—â—mon So Math. 13.51 Iesus saith unto thâ—â— viz. to his disciples after his publick preâ—â—ching was ended have yee understood all thâ—â— things They say unto him Yea Lord c. I. REAS. Because religious conference and mutuall exhortation is a good remeâ—â—â— against the most dangerous spirituall malaâ— of hardnesse of heart occasioned and suâ—â— thered by the deceitfulnesse of sinne as implied Hebr. 3.13 But exhort one anothâ—â— daily while it is called to day lest any of youâ— hardened through the deceitfulnesse of sinne II. REAS. Because godly talke and gracious speech tending to edification is veâ—â— effectuall to minister grace to the hearers iâ— moving and stirring up the affections toâ—â— zealous temper See Luk. 24.32 Did 〈◊〉 our hearts burne within us while he talked with us â—y the way while he opened to us the Scriptures OBSERVAT. Like as the Galilean diaâ—ect or manner of speech did bewray Peter â—o be one of Christs disciples Math. 26.73 Mark 14.70 So the language of Canaan made use of by such as serve the Lord Isai â—9 18 argueth them to be religiously affecâ—ed and disposed The Psalmist noteth it to be a marke and property of godly persons Psal 37.30 The mouth of the righteous speaketh wisdome his tongue talketh of judgment Sith â—s our Saviour Christ teacheth Math. 12.34 Out of the abundance of the heart the mouth speaketh XX. PROPOSITION Meditation on the Word as likewise on the works of God is a divine ordinance in which the people of God ought to exercise themselves daily PROOF This Proposition is directly expressed Josh 1.8 This booke of the law shall not depart out of thy mouth but
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
one and the other joyning together in duty See Judg. 4.8 9. 2 Chron. 30.15 XXXVII PROPOSITION If the Governour of the family be froward and refractary and neither will observe nor allow nor permit the exercise and practise of religious duties in the presence of the whole family joyntly and together Then the severall members of the family that feare God ought to redeem some times thereto apart bâ— themselves with as good conveniency as possibly they can PROOF Queene Esther albeit she coâ—â— not expect that King Ahashuerus woâ—â— allow openly in his house a setting upon 〈◊〉 religious exercise of prayer and fasting according to occasion but rather that 〈◊〉 would be wholly averse thereunto yet 〈◊〉 resolved that she would not be wantiâ—â— therein in her owne particular nor wheâ— she had any power See Esth 4.16 I 〈◊〉 and my maidens will fast c. Good Obadâ—â— the servant of King Ahab in another case considering what was meet to be done 〈◊〉 the evill times in which he lived approve himselfe as became him notwithstanding Ahab the King and Jezebel the Queen were averse and contrary minded Sâ—â— 1 King 18.13 Prudent Abigail the wife 〈◊〉 Nabal did in another case as became he although her husband was a froward aâ—â— foolish profane man even a sonne of Beliâ—â— as it appeareth 1 Sam. 25.23 24 25 26 c. I. REAS. Because every one ought to a prove his owne waies to God See Gal. 6.4 Let every one prove his owne works c. Foâ— there is a possibility for Christians that are discreet and zealous to walke as becommeth Saints even in wicked families There were Saints in that tyrannous persecuting Emperour Nero his house See Philip. 4.22 II. REAS. Because it may come to passe through Gods abundant mercy and gracious dispensation that the whole family may fare better for their sakes who doe behave and demeane themselves therein religiously walking in all the waies of God Even as the Lord blessed the house of Potiphar the Egyptian for pious Joseph his sake See Gen. 39.5 OBSERV It need not seeme strange that the reasonable service of God as it is styled Rom. 12.1 doeth sometimes meet with opposition from unreasonable wicked men fith all men have not faith as it is implied 2 Thess 3.2 But yet in such cases the worke of God ought to be put forward notwithstanding See this Act. 4.19 20. chap. 5.20 21. XXXVIII PROPOSITION Every member of a Christian family who feareth God notwithstanding his partaking and joyning in the family-exercises both morning and evening every day ought to performe some religious duty unto God daily iâ— secret and alone as occasion offereth and opportunity will moâ—â— conveniently permit so to doe PROOF This is implied in the direction given by our Saviour Christ Math. 6. â—â— When thou prayest enter into thy closet c. thaâ— is to say When thou prayest privately aâ—â— doest not joyne with others in prayer thâ— enter into thy closet or take some secrâ—â— place thereunto c. And answerable here unto was Christs owne practise redeeming some time to private prayer See Mark 1. vers 35. I. REAS. Because every Christian maâ— ought to doe something himselfe for the stirring up of the gift of God that is in him 2 Timoth. 1.6 sith he is to live by his owâ—â— faith Hab. 2.4 and must have his joy iâ— himselfe alone and not in another Gal. 6.4 See 1 Cor. 11.28 Let a man examine himselfe c. II. REAS. Because every member of the family may have some particular cases or speciall occasions of their owne which peradventure either are not knowne or else it may be are not meet to be mentioned by him that uttereth the requests and supplications of the family for so it seemeth it was in Hannah her case sith it had not beene convenient that Elkanah her husband in the presence of Peninnah and the rest of the family should have uttered her petition at that time Neither did Eli the priest understand or know what her condition was See 1 Sam. 1.10 c. OBSERV A performance of religious duties by particular persons in secret and apart Zach. 12.12 13 14. tendeth notably to good evidence and comfortable assurance which requireth speciall diligence to be given unto it 2 Pet. 1.10 of the trueth and sincerity of their hearts and that there is no guile nor hypocrisie in their spirits as it is intimated in our Saviour Christ his directions and encouragements unto secret prayer and fasting c. See Math. 6.6 18. XXXIX PROPOSITION Albeit morning and evening every day being the fittest seasons for the performance of family-duties as hath beene already shewed ought therefore to be observed as likewise some tiâ—â— ought to be redeemed to a privaâ—â— course yet upon extraordinarâ— occasions and as opportuniâ—â— serveth thereunto Christian families or persons may yea anâ— ought to exercise themselves iâ— prayer and in the word anâ— other Spirituall duties severaâ— times on a day and somtime whole daies together PROOF Thus David professeth of himselfe See Psa 55.17 Evening and morning 〈◊〉 noone will I pray and cry aloud and he shall heaâ—â— my voice Psal 119.164 Seven times a day 〈◊〉 I prayse thee because of thy righteous judgment Daniel the Prophet a man greatly beloved did thus approve himselfe on the extraordinary occasions of evill times See Dan. 6.10 Now when Daniel knew that the writing was signed he went into his house and his windowes being open in his chambeâ— toward Jerusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did aforetime And when he understood by reading in the booke of the Prophet Jeremiah the number of the yeeres determined touching the desolations of Jerusalem he prayed a whole day continuing therein even to the evening See Dan. 9.2 3 21. I. REAS. Because extraordinary causes and occasions doe require and call for extraordinary services of prayer and exercise in the word See Isaia 22.1 12. when there was a burden of the valley of vision In that day the Lord called to sutable demeaning of themselves And thus the godly brethren have beene wont to order their course See Act. 12.5 When Peter was kept in prison Prayer was made of the Church unto God without ceasing for him II. REAS. Because otherwise God will have a controversy with his people sith it is some sleighting contempt controlement of his infinite wisdome and other his divine attributes according to his diverse manner of working when a proportioned and answerable deportment is not observed For so the Lord God professeth himselfe Isaia 22.14 Surely this inquity of unsutable walking shall not be purged till ye dye saith the Lord of hosts OBSERV The people of God ought to be are in their measure zealously affected Tit. 2.14 Revel 3.19 John 2.17 2 Cor. 7.11 that is to say such whose affections and pâ—â—tises are enlarged and increased according just objects and occasions
offering themselves See Gal. 4.18 It is good to be zealâ—â— affected alwaies in a good thing c. And therefore according to just occasion may oâ—â— to enlarge their religious services and tâ—â—â— more time thereunto See 2 Chron. 30. â—â— And the whole assembly tooke counsell to keepe oâ—â—â— seven daies and they kept other seven daies 〈◊〉 gladnesse XL. PROPOSITION Moreover it is not only lawfuâ—â—â— and expedient but also usefâ—â—â— and necessary that the goveâ—nour of a family sometimes 〈◊〉 extraordinary occasions require and opportunities serve thereunto do call for and crave thâ— company and assistance of somâ— godly brethren and Christiaâ— neighbours for the more solemne performance of religion duties together PROOF It having beene an usuall counâ— in the primitive Churches planted by the Apostles in the purest times that godly neighbours did come and meet together for their mutuall edification as occasion served but as it seemeth being begunne to be neglected by some of theÌ„ the Apostle Paul therefore endeavoureth to quicken and stirre them up againe thereunto in that his most effectuall exhortation Hebr. 10.24 25. Let us consider one another to provoke unto love to good works Not forsaking the assembling of ourselves together as the maner of some is but exhorting one another and so much the more as ye see the day approching And this duty is implied also in an admonition given by the Apostle James chap. 5. vers 16. Confesse your faults one to another and pray one for another For how could the duty of mutuall confession accompained with mutuall prayer be performed unlesse there had beene a meeting together to such end and purpose I. REAS. Because it is lawfull and may be requisite upon speciall or extraordinary occasion to invite and call friends and neighbours to rejoyce feast together as appeareth by that which is written of our Saviour Christ and his Disciples who being called to a mariage feast in Cana of Galilee were present at it See the history John 2.1 2. And the third day there was a mariage in Cana of Galilee and the mother of Jesus was there Aâ—â— both Jesus was called and his disciples to the â—â—â—riage c. Therefore also upon speciall 〈◊〉 extraordinary occasion it is lawfull to inâ—â—â— Christian friends and neighbours to 〈◊〉 mournfully and to pray together For thâ—â— is the same reason of contraries This argument is excellently illustrated in that demand and answer to it propounded Maâ—â— 9. vers 15. Can the children of the bride chamber mourne as long as the bride groome is with them But the daies 〈◊〉 come when the bridegroome shal be takâ—â— from them and then shall they fast 〈◊〉 that hence it followeth that according 〈◊〉 occasion justly offered as friends and neighbours may feast and rejoyce together so likewise according to occasion they may fast 〈◊〉 pray together For it is a divine advise aâ—â— monition Rom. 12.15 Rejoyce with them 〈◊〉 rejoyce and weepe with them that weepe II. REAS. Because it may sometime come to passe that one family is too little sâ—â— the performance of some kindes of religion services to God Thus God himselfe 〈◊〉 suppose and foresee it might happen in the celebration of the Passeover and therefore it was one of his ordinances in the institution thereof that there should be some assistance accordingly See Exod. 12. vers 4. And if the houshold be too little for the lambe let him and his neighbour next unto his house take it according to the number of the soules every man according to his eating shall make your count for the lambe As it was in the Passeover so on like occasions it might be in other services III. REAS. Because God doeth graciously accept and is very well pleased with all those who doe apply themselves to edifie one another in the waies of godlinesse as it is most remarkably expressed Malach. 3.16 17. Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a booke of remembrance was written before him for them that feared the Lord that thought upon his Name And they shal be mine saith the Lord of hosts in the day when I make up my jewels I will spare them as a man spareth his sonne that serveth him See also Math. 18.20 Where two or three are gathered together in my Name there am I in the midst of them saith our Lord Jesus Christ I. OBSERV The more weighty and extraordinary any imployment and service for God is the more need there is of helpe and assistance even as Moses his father in law doeth convince perswade at large Exâ—â— 18. vers 14 15 16 17 18 19 20 21 22 23 24 25 26. And accordingly the godly-wiâ—â— have beene wont to menage their weighâ— affaires See Judg. 1.3 And Judah saidâ— Simeon his brother come up with 〈◊〉 into my lot that we may fight against tâ—â— Canaanites and I likewise will goe wiâ—â— thee into thy lot So Simeon went wiâ—â— him vers 17. And Judah went with Sâ—â—meon his brother and they slew c. II. OBSERV Two are better then one becâ—â—â—â— they have a good reward for their labour For 〈◊〉 they fall the one will lift up his fellow but woâ—â—â— him that is alone when he falleth for he hath 〈◊〉 another to lift him up Againe if two lie together 〈◊〉 then they have heat but how can one be waâ—â—â— alone And if one prevaile against him two shâ—â—â— withstand him and a threefold coard is not quickâ—â— broken See Eccles 4.9 10 11 12. XLI PROPOSITION Religious fasting is a singular helpe and meanes ordained by God to promote and further a due performance of the extraordinary occasionall services of prayer and exercise in the Word PROOF This is expressely set downe Joel 1.14 Sanctify ye a fast c. See also Joel 2.12 Turne ye to me saith the Lord with all your heart and with fasting and with weeping and with mourning And according to this ordinance the people of God have been wont to frame their course See Dan. 9.3 And I set my face unto the Lord God to seeke by prayer and supplications with fasting and sackcloth and ashes c. 2. Sam. 12.16 David therefore besought God for the child and David fasted and went in and lay all night upon the earth I. REAS. Because fasting being an abstinence from all the helps and comforts of this life so farre as necessity and decency will suffer as is to be seene Levit. 23.28 Exod. 33.5 Dan. 10.3 doeth argue and imply a selfe accusing and selfe judging in a holy revenge so as the heart is thereby wrought to humiliation and stirred up to devotion See this in Nehemiah and Cornelius who when they fasted were thereby quickned to pray more fervently and effectually upon their speciall occasions as appeareth Nehem. 1.4 Act. 10.30 II. REAS. Because fasting and prayer are most powerful meanes to effect some things of great and weighty consequence and that
on thy Name This propheticall imprecation is as a prediction 〈◊〉 way of threatning and it implieth that families that call not on Gods Name are like unto the heathen and shall with them partake in the sense of Gods wrath and displeasure Now it wil be found a fearfull thing to fall into the hands of the living God who is a consuming fire See Hebr. 10. vers 31. 12. vers 29. I. REAS. Because a neglect or contempt of calling on the Lords Name and serving him is a signe and token of atheistic all folly and wickednes See Psal 14. vers 1 4. compared together viz. The foole hath said in 〈◊〉 heart there is no God They call not upon 〈◊〉 Lord. Yea such neglect and contempt aâ—gueth not only some guiltinesse but also 〈◊〉 high degree of atheisme and desperate pâ—â—fanesse as may be observed in Pharaoh Kiâ—â— of Egypt See Exod. 5.2 And Pharaoh sâ—â—â— Who is the Lord that I should obey his voice II. REAS. Because such families as câ—â— not on Gods Name are most pernicioâ—â— hurtfull enimies to the Church and Sâ—â—â— in which they doe abide and inhabite 〈◊〉 being meanes what in them lieth of thâ— ruine and destruction thereof and so dâ—â— expose themselves to the deserved punishments of destroyers and murtherers Jereâ— 10.25 Powre out thy fury upon the fâ—milies that call not on thy Name for thâ—â— have eaten up Jacob and devoured him and consumed him and have made hâ—â— habitation desolate OBSERV All Christian families are 〈◊〉 alike convinced perswaded touching thâ— necessity nature and maner of performanâ—â— of family-duties every day both morniâ—â— and evening as it may fare with them iâ— other cases through their dulnesse of heâ—ring See Hebr. 5.11 12. Yet such as are perfect ought to be minded according to thâ— demonstration above declared if in soâ—â— particulars therein some families are otherwise minded God shall reveale this unto them walking by the same rule and minding the same thing so farre as they have already attained See Philip. 3.15 16. But if any family among the people of God have a â—oot that beareth gall wormwood whose hearts turne away from the Lord and it commeth to passe that albeit they have beene convinced by the word of their duty herein they doe neverthelesse blesse themselves in their hearts saying Wee shall have peace though we walke in the imaginations or stubbornesse of our hearts in a neglect and contempt of calling on God The Lord will not spare them but his anger and jeaâ—ousy shall smoke against them yea and his curses denounced in the Scriptures shall lie upon them c. See Deut. 29.18 19 20 c. LII PROPOSITION Moreover such families doe â—ustly deserve and incurre blame â—nd reproofe who doe performe religious duties services amisse â—n any kind PROOF The Apostle James taxeth and â—eprehendeth the brethren of the twelve â—ribes for their faultinesse and miscariage in performance of prayer See James 4.3 〈◊〉 aske and receive not because yee aske amisse â— I. REAS. Because every transgreâ—â—â— doeth draw on a guilt with it whether it 〈◊〉 in matter manner end or circumstancâ—â— See James 2.10 For whosoever shall keep 〈◊〉 whole law and yet offend in one point he is gâ—â—â—â—â— of all II. REAS. Because the Lord God â—â—counteth and judgeth services performâ—â— amisse to be a grand violation of the thâ—â—â— commandement of the first table which 〈◊〉 will therefore severely punish See Eâ—â—â— 20.7 Thou shalt not take the Name of the Lâ—â—â— thy God in vaine for the Lord will not hold 〈◊〉 guililesse that taketh his Name in vaine OBSERV Religious services and duâ—â— are performed amisse when they are doâ—â— either 1. Ignorantly not knowing what is saâ—â— or done Herein the Papists are grosly saâ—â—ty who make use of an unknowne languâ—â—â— in their prayers and service both publicâ—â— and privatly Such errour the Apostle Pâ—â—â—noteth 1 Corinth 14.14 For if I pray i◠〈◊〉 unknowne tongue my spirit prayeth but my â—â—derstanding is unfruitfull II. Superstitiously as the Papists likewâ—â—â— transgresse in saying onely a set number 〈◊〉 words on their beads without reverencâ—â—â— feeling understanding c. much like the babling heathen See Math. 6.7 But when yee pray use not vaine repetitions as the heathen doe for they thinke they shal be heard for their much speaking III. Hypocritically regarding iniquity in the heart albeit there be a faire outward deportment Such performance was prophecied of by Isaiah and practised in the daies of our Saviour Christ See Math. 15.7 8. Yee hypocrites well did Esaias prophecie of you saying This people draweth nigh unto me with their mouth honoureth me with their lips but their heart is farre from me IV. Profanely when such as doe seeme to draw nigh to God doe live notwithstanding in a course and practise of grosse and notorious transgressions See this Isaiah 1.15 And when yee spread forth your hands I will hide mine eyes from you yea when yee make many prayers I will not heare you your hands are full of blood V. Deceitfully or negligently See Jere. 48.10 Cursed be hee that doeth the worke of the Lord deceitfully See the margent there in the N. translat VI. Unconstantly for so was the failing of King Joash See 2 Chron. 24. vers 2 17. compared together Joash did that which was right in the sight of the Lord all tâ—â— daies of Jehojada the Priest Nâ—â— after the death of Jehojada came thâ— princes of Juda and made obeysance 〈◊〉 the King then the King hearkened uâ—â—â— them c. LIII PROPOSITION Neither can such families excuse themselves before the Lord when he commeth to jugdment who having opportunity and capacity to learne to reade and ability and meanes to procure a Bible in their native language yet cannot reade nor have any Bible in their families PROOF Solomon doeth thus describâ— his foole who is the wicked man Prov. 17.16 Wherefore is there a price in the hand of 〈◊〉 foole to get wisdome seeing he hath no heart to it I. REAS. Because they are in no wise answerable to Gods expectation in the colâ— and meanes he hath bestowed on them so that it is a righteous thing with him to be provoked and to come against them as it is declared in the parable Luk. 13.6 7. A certaine man had a figtree planted in his vineyard and he came and sought fruit thereon and found none Then said he to the dresser of his vineyard Behold these three yeeres I come seeking fruit on this figtree and finde none cut it downe why cumbreth it the ground II. REAS. Because unanswerablenesse unto Gods mercies and meanes vouchsafed unto any people doeth greatly aggravate their sinne and infallibly seale their punishment This argument is evidently drawne from our Saviour Christs upbraiding the cities in which he had frequently powerfully preached and wrought his miracles to confirme his doctrine and yet they were unanswerable through unfruitfulnesse See Math. 11.21 Woe unto thee
Chorazin woe unto thee Bethsaida for if the mighty works which were done in you had beene done in Tyre and Zidon they would have repented long agoe in sackcloth and ashes OBSERV It was the high commendation of Mary given unto her by our Saviour Christ that she redeemed time unto the one thing needfull when Martha did cumber her selfe about much serving and was troubled about many things See Luk. 10.42 But one thing is needfull And Mary hath chosen that good part which shall not be taken away from her LIV. PROPOSITION Those families likewise are 〈◊〉 together faulty and inexcusable who doe walke contrary and doâ— oppose and withstand the gooâ— waies of God walked in by hâ—â— people according to the rules 〈◊〉 Gods word PROOF The Apostle Paul describeth 〈◊〉 complaineth of such persons 2 Timoth. 3. â—â— Now as Iannes and Iambres withstood Mâ—â—â— so doe these also resist the trueth men of corâ—â—â—â— mindes reprobate concerning the faith I. REAS. Because God will walke coâ—trary to them as doe walke contrary uâ—â—â— him See Levit. 26.23 24 c. If yâ—â— will not be reformed but will walke coâ—trary unto me Then will I also walke coâ—trary unto you and will punish you 〈◊〉 seven times for your sinnes c. II. REAS. Because they shall have â—â—thing to plead for themselves in the day 〈◊〉 the Lords wrath but shall remaine speecâ— lesse as it fared with the man in the parabâ—â— who came to the wedding without a neâ—ding garment Math. 22.12 Neither shâ—â—â— any Advocate be found that will pleade 〈◊〉 them See 1 Sam. 2.25 If one man sinne against another the Iudge shall judge him but if a man sinne against the Lord who shall intreat for him OBSERV Such persons may be said to walke contrary and to withstand the good waies of God walked in by his people I. Either who plot consult or take counsell against the people of God to doe them hurt because of their sincere religious courses See Psal 83.3 They have taken counsell against thy people and consulted against thy hidden ones II. Or observe and watch the people of God in their walking to get an advantage some way to ensnare and intangle them as the Scribes and Pharises did our Saviour Christ See Luk. 20.20 And they watched him and sent forth spies which should faine themselves just men that they might take hold of his words that so they might deliver him to the power and authority of the Governour III. Or who contradict and oppose such wholesome trueths as the people of God doe hold professe according to godlinesse See Acts 17. vers 18. Then certaine Philosophers of the Epicureans and of the Stoicks encountred him And some said What will this babler say othersome He seemeth to be a setter forth of strange gods because he preached unto the Jesus and the resurrection IV. Or who discourage and greive thâ— people of God by lies as the Lord himseâ—â— by the Prophet Ezekiel complaineth Sâ—â— Ezek. 13.22 Because with lies yee have made the heart of the righteous saâ—â— whom I have not made sad and strengthned the hands of the wicked that 〈◊〉 should not returne from his wicked 〈◊〉 by promising him life c. V. Or who deride and scorne the people of God by mockings and contemptuous behaviour See this complained of Psal 11 vers 4. Our soule is exceedingly filled with 〈◊〉 scorning of those that are at ease and with the â—â—tempt of the proud VI. Or who traduce and falsly accuse the good waies of God Either 1. of hardnesse as if intollerable and not to be endured Sâ— John 6.60 This is an hard saying 〈◊〉 can heare it Or 2. of over strictnesse as 〈◊〉 prejudiciall to liberty as is implied Psal 〈◊〉 vers 3. Let us breake their bands asunder and 〈◊〉 away their coards from us Or 3. of unprofitablenesse as if no way beneficiall See Maâ—â— 3.14 Yee have said It is vaine to serve God 〈◊〉 what profit is it that we have kept his ordinances Or 4. of melancholious pensivnesse as 〈◊〉 void of joy and comfort as it is implied Eccles 7.4 The heart of fooles is in the house of mirth Or 5. of occasion and cause of trouble as if therefore unsufferable See John 11.48 If wee let him thus alone all men will beleeve on him and the Romans shall come and take away both our place and nation VII Or who slander and falsly accuse the good servants of God Either 1. of idlenesse in their particular callings when they are imployed in the service of God See Exod. 5.17 Pharoah said Yee are idle yee are idle therefore yee say Let us goe and doe service to the Lord. Or 2. of indiscretion and preposterous zeale bringing shame and disgrace So Mical censured her husband King David See 2 Sam. 6.20 How glorious was the King of Israel to day who uncovered himselfe to day in the eyes of the handmaids of his servants c. Or 3. of madnesse as if they were out of their witts See Act. 26.24 Festus said with a loud voice Paul thou art beside thy selfe much learning doeth make thee mad Or 4. of pride and singularity as if they were wholly transported thereby Thus Korah Dathan and Abiram charged Moses and Aaron Numb 16.3 Saying yee take too much upon you seeing all the congregation are holy every one of them and the Lord is among them wherefore then lift you up your selves above the congregation of the Lord Or 5. of hypocrisy as if they wâ—â—â— not such indeed as they doe professe theâ— selves to be and are in shew This was thâ— which Jobs three friends did many tiâ—â— charge him withall as may be seene at largâ— throughout the booke of Job Or 6. of fâ—tiousnesse turbulency in the places wheâ— they dwell Thus were the blessed disciple of Christ accused See Act. 16.20 Tâ—â— brought them to the Magistrates saying Tâ—â— men being Iews doe exceedingly trouble our ciâ—â— cap. 17.6 These that have turned the wâ—â—â— up-side-downe c. Or 7. of contempt of aâ—thority as if they regarded not magistracy and the laws of Princes See Act. 17.7 These all doe contrary to the decrees 〈◊〉 Cesar Dan. 6.13 Then answere they said before the King That Danie which is of the captivity of the children of Judah regardeth not thee O King nor the decree that thou hast signed bâ—â— maketh his petition three times a day VIII Or who threaten to inflict punishments on the people of God that so theâ— may discourage them if possibly they could doe it See Act. 4.21 So when they had further threatned them they let them goe finding nothing how they might punish them because 〈◊〉 the people c. IX Or who doe persecute and inflict punishments on them in severall kinds viz. in their goods liberties and bodies See Act. 8.3 As for Saul he made havocke of the Church entring into every house and haling men and women committed them to prison See also 2 Cor. 11.23 24
Isa 58.13 Calling the Sabbath a delight the holy of the Lord honourable and honouring him not doing their owne waies nor finding their owne pleasure nor speaking their owne words c. True it is the generality both of the Ministers People in England have conceited too meanly and unbeseemingly of the Lords day as is palpably argued by the common neglect and contempt of preaching and by the unwarrantable liberties given and taken on that day Yea there have beene found some in England like those of (q) Act. 6.9 the Synagogue of Libertines that coÌ„tradicted the blessed martyr StepheÌ„ who have imployed both their witts tongues pennes to plead against the necessary and strict keeping holy the Sabbath day But albeit the more number-some and greater sort doe (r) Hos 11.12 compasse God about with lyes deceit yet the better more pious people doe rule with God and are faithfull with the Saints being heartily (Å¿) Ezek. 9.4 greived for the abominations done in the midst of the land on the Sabbath day Secondly the sincere respects of the people of God in England to Lectures appeare both by their great (t) 2 Sam. 24.24 costs to uphold and establish them where maintenance hath beene wanting otherwise and likewise by the fulnesse of the assemblies not only in London and greater cities but also in other parts of the countrey where they are used Oh how my spirits are revived and cheered and my heart (v) Psal 122.1 2. comforted within me when I call to minde the great concourse of well-affected Christians in severall parts of Lancashire and Cheshire where sometimes I had my station who have resorted to Lectures and monethly exercises as (x) Isa 60.8 doves fly to their windows going from strength to strength many miles round about till they appeared before God in the assembly of Saints Such their course seemed to be a reall experimentall commentary on the 84 Psalme True it is there hath beene speciall opposition against Lectures in England I tremble to mention it through the absurd unreasonablenesse of some seeking (y) 2 Thess 3.2 to hinder the free course of the Gospell But such their (z) 2 Tim. 3 8 9. folly and madnesse in resisting the trueth is made manifest to all men Thirdly the respective performance of religious family-duties by the people of God in England crowneth their keeping of the Sabbath and attendance on Lectures sith thereby it is demonstrated that their (a) Deut. 6.6 7. Christian profession is to purpose turning words into works and attaining a power of godlinesse aswell as the forme of it True it is that some professing themselves to be the people of God notwithstanding that family-duties are (b) Hos 8.12 of the great things of the law yet doe count them as a strange thing Not unlike those ignorant baptized (c) Act. 19.2 disciples at Ephesus who being asked whether they had received the holy Ghost since they had beleeved said They had not so much as heard whether there be any holy Ghost But (d) Hebr. 13.22 I beseech such to suffer the words of instruction and exhortation in the discourse ensuing True it is also there are some (e) Gen. 21.9 Gal. 4.29 scoffing Ismaels and (f) 2 Sam. 6.16 20. giering Micals who doe despise in their hearts and persecute what in them lieth the families that call upon Gods Name for their performance of family-duties But let such know that godly families are not wont to be daunted by (g) Hebr. 11.36 the tryall of cruell mockings as being resolved in their measure with David to be (h) 2 Sam. 6.22 yet more vile then thus if this be to be vile and with Joshua that however it may seeme evill to others to serve the Lord Yet (i) Josh 24.15 as for them their houses they will serve the Lord. Now forasmuch as many of the Lords approved workmeÌ„ have taken in hand to set forth their well studied labours to defend and promote the religious observation oâ— the Lords day and to justify and encourage effectuall preaching and fruitfull hearing of the word It seemed good to me also knowing that I am (k) Philip. 1.17 set for the cause of the Gospel to put forth my slender talent in composing an Essay touching the necessity nature and manner of performance of religious family-duties if so I may give an (l) Math. 25.19 Hebr. 13.17 Luk. 16.2 Neh. 13.22 account of my stewardship with joy and be spared according to the greatnesse of Gods tender mercies when I shal be summoned to a reckoning in that day And this I have attempted the rather (m) Psal 122.8 for my brethren companions sakes whose spiritual good and prosperity I unfeignedly desire and seeke after partly to stirre up and helpe forward the sincere and zealous devotions of such as desire to (n) Psal 10.2 walke within their houses with a perfect heart partly likewise to provoke such as are of greater abilities to contribute our of their (o) Math. 13.52 old and new store into our Lords treasury who standeth (p) Mark 12.41 to behold and observe and will graciously accept and commend the liberality of offerers be the gift never so meane It is undoubtedly (q) Math. 25.22.23 well done of Gods good and faithfull servants the godly-zealous preachers in England that in their sermons and treatises they doe most seriously call for and frequently inculcate an exercise and practise of religious family-duties but yet me thinks it may seeme to be some upbraiding of the reformed times that there is no peculiar treatise bestowed on this subject at least that I have either seene or ever heard of The blessing of God (r) Ephes 3.14 15. the Father of our Lord Jesus Christ of whom the whole family in heaven and on earth is named and (Å¿) Jerem. 31.1 the God of all the families of the English Israel goe along graciously with this poore and weake endeavour for the glory of his great Name and the spirituall welfare of my most endeared countreâ— men Even so prayeth his Lord unworthy servant and humble pâ—â—titioner at the throne of grace THOMAS PAGE A Series or order of the severall Propositions in the ensuing Demonstration 1. IT is a grand concernment to know and beleeve that the Lord is God 2. Such as know and beleeve that the Lord is God ought to worship and serve him 3. God ought to be worshipped and served according to his owne appointment 4. The word of God is the rule of the worship and service which God hath appointed 5. The rule directed in the Word is not only expressed in doctrinall precepts but also is implied in the promises threatnings and examples 6. One cheife direction is that God be served every day in some religious exercises 7. A religious sanctifying of the Sabbath day doeth not exempt any from religious duties on the working daies 8. The