against spiritual evils casting out of Devils mortifying of Lusts as also under sad temporal Crosses and Losses Math. 17.21 and 1 Cor. 9. ult Next as there are some times and cases in all these which call for Fasting with Prayer to be seriously gone about so we may sin in reference to this duty many ways As 1. When it is slighted and not gone about at all and thus men are guilty either 1. By contemning it or 2. Counting it not necessary or 3. By negligence so that we will not be at pains to stir up our selves to a frame for it Or 4. Will not leave our pleasures or work for it 5. In not esteeming highly of it 6. In not labouring to have sit opportunities to go about it 7. In scarring at it as a burden 8. In casting it up as Hypocrisie to others and mocking at it in them 9. In not joyning in our affection with others we know are Fasting 10. In our unfrequent use of it 11. In neglecting causes that relate to the publick or to others contenting our selves with what relateth to our own necessity 12. In not being affected with our neglect of that duty nor mourning for it and repenting of it nor being humbled under the many evils which the neglecting of it carryeth along with it 13. At least neglecting one part or other of this duty of Fasting 14. Not setting our selves seriously to be at the end designed in Fasting which maketh us either neglect it or go formally about it In going about this duty of Fasting there are two Evils to be avoyded The 1. is giving too much to it as if it did merit Isa. 58. 1. or as if it self did mortifie sin or make holy or were Religious worship in it self The 2. is on the other hand when it getteth too little being looked on as not necessary or profitable for the framing of ones spirit and sitting them for Prayer self-examination or wrestling with God and not accounted a sit mean for that end more than when it is neglected In speaking of the sins we are guilty of as to this duty we are to consider more particularly how we sin before it in our preparation to it 2. In our going about it 3. When it is ended And first before our going about it we sin 1. When the right end of a Fast is mistaken and it is not considered as a mean to help us to a more spiritual frame 2. When we do not study to be clear in and to consider the special grounds that call us to it not ayming to have our heart from conviction affected sutably with them 3. When we are not put to it from the right motive but go about it selfily to be seen of men as Matth. 6.16 or for the fashion 4. When it s not gone about in obedience to a command of God and so we Fast to our selves Zach. 7.5 5. When there is no secret examination of our own hearts to try what frame we are in what lusts reign in us or prevail over us Nor 6. any particular dealing with God before-hand to be enabled for this duty and helped in it and that both for our selves and others 7. When we are not endeavouring to be in good terms with God and studying to be clear as to that before we come to put up suits to him 8. When we neglect Christ and turn legal in it 9. When we do not separate our selves from all other affairs timously the night before 10. When we are lazie in rising so timely that day as should be 11 When we do not if it be secret labour to be unseen in it to any 12. Not setting our selves seriously to it Dan. 9.3 abstracting our selves from diversions and rousing up our selves for it 2d In the time of F â—sting we sin â—st By Eating unnecessarily though it be little as we may sin by not eating when not-eating 〈◊〉 ble â—â— us in Duties yet the Body ought to be in such a measure affected as may not hinder us in Prayer but many scarce suffer it to be touched or in the least measure affected or afflicted with Abstinence 2. In Lightness of Apparel or such fineness in it as they make use of on other dayes 3. In Gestures looking light-like Laughing and in such a carriage as is very unsuitable for that day 4. In Hypocrisie there being a more seeming weightedness and heaviness than really there is 5. In having wrong ends before us As 1st To seem holy 2. To carry on some Temporal or Politick Design as Jezabel did against Naboth to get his Vineyard 3. To get advantage of some other and to make some sinister Designs digest and go down the better as Isaiah 58. 4. To smile with the Fist of Wickedness as under Pretence of Long Prayers to take the more Liberty to injure others 4. For Strife and Debate and strengthening of Factions and Parties 6. We sin here by neglecting Works of Mercy 7. By taking pains in Works Lawful on other dayes Exacting â—'l our Labour or a part of it which is unbecoming on that day 8. By taking delight in Temporal things finding our own pleasures 9. By words or thoughts of Lawful things diverting us from the Work of the day 10. By wearying of it as a burden Not calling it a Delight 11. By wishing it were over that we might be at our work or pastime again Amos 8.5 12. By negligence in Prayer or not being frequent and Fervent in it nor pertinent that day and the end of it for there should be in all these something on a Fast-day suitable to it and which is called for on that day more than on other dayes 13. By not joyning seriously with others when they pray especially in particulars which concern others 14. By little Mourning or Heart-melting especially in secret Duties which on that day would be more frequent more serious and affecting than on other dayes that day being set apart for it And if Private we should be more abstracted even from ordinary Refreshments and Mirth than upon a Sabboth and the frame of the Heart would be then more humble mournful and denyed to otherwise-Lawful Comforts 15. By little of the Exercise of Repentance or sense of Sin that day for humbling the Heart in the sense of our own Vileness and loathing of our selves 16. By little suitable uptaking of God in his Holiness Displeasure against Sin c. Which on that day is in an especial way called for 17. By not distinct Covenant with him and ingageing to him against our seen Evils and Defects a Fast-day would be a Covenanting-day as we see in Ezra and Nehemiah 18. By being defective in Reading and Meditating on what may humble us but much more when by Looks Words or Thoughts we marr the right frame and sett of our Hearts 19. By Resting on Fasting or being Legal in it 20. By not minding the pro â—iting of others nor Sympathizing with their wants and case nor being careful to see
such Images reliques c. Religious worship though inferiour to what is attributed to God as given to them for themselves according to the Decrees of that second Counsel of Nice 2. In that they pretend by such Service to worship the true God though in an Idolatrous manner forbidden by him besides what Aquinas and his followers maintain who give to the Images of God Christ Mary and the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self part 13. q. 25. a. 1 2 3. And Reason sayeth it is a snare unto them that worship them and â— scandal to others for as Augustine speaking against the expressions used by Heathens from Psal. â—13 and from that of the Apostle Rom. 1. after he hath rejected their Images and their interpretation and excuses also sayeth he who worshippeth and prayeth towards an Image is an Idolater for who saith he worshippeth and prayeth towards an Image who is not affected with it as if it heard him In short then the Idolatry that striketh against this Command may be summed up in these particulars 1. When by some visible sign representation or Image the God-head is wronged as being thereby made like to it this is against Deut. 4.15 16 17 c. where every Image made to represent the true God is condemned as unsutable to Him 2. When by our worship we tye the presence of the true God to some Place Image Statue or Relique as if they had somthing in them or communicated to them more divine than any other thing or as if God heard our Prayers better at Images and by them or as if there were a more special presence of God th â—re or a more special dispensation of grace gr â—nted by them as Heathens supposed their Gods dwelt invisibly in their Images and did answer them there Now the supposing that there is in any thing somthing venerable and worthy of such respect is the ground of all Idolatry the inward leaning to it and trusting in it is against the first Command but the outward â—xpressing of this esteem and trust is against the second Command Thus men sin in praying to things that are though rational Creatures as Angels and Saints or to things that are not as empty Images that have no Deity dwelling in them or to lifeless Creatures as the Cross Bread c. 3. It is Idolatry when Idolatrous worship used in the Service of Idols is given to God contrary to his Command so Deut. 12.30 31. Thou shalt not do so to the Lord thy God and 2 Chron. 33.17 Their keeping up of Groves for the worship of God and that invention of Jeroboams Calfs are condemned as Idolatry 4thly When any thing of that External worship which is due to the true God is given to any other even though it be with a purpose not to shut him out altogether from his due yet when it is in part given to any other thing as to the Cross Saints Images c. it is called worshipping of them see Exod. 32. compared with Psal. â—06 19 20. there they worshipped the Images of Gold and Silver c. yea v. 37. Devils though they intended to worship God in these Images 5. When any thing of this worship due to God is given to Servants or means as if somthing adorable and to be worshipped were in them although they be not accounted God himself Thus Cornel â—us â—â—n â—ed in worshipping Pet â—r Act. 10.25 26. when he knew he was not God and 〈◊〉 rejecteth it on this ground that he was a Man and not God and that therefore it was due to none but God which Reason taketh off all that can be said by men for palliating this kind of Idolatry Thus the scope of the Command and the reason and ground of worship being considered it is evident that all these are Idolatry We would now further consider first the positive part of this Command and next what is forbidden in it And 1. For the positive part of this Command we conceive it doth reach 1. To all external Ordinances such as Doctrine Worship Government and Discipline We are here enjoyned to keep all these pure according to his word Thus any errour breaketh this Command when it is vented and made publick as secret errours break the first 2ly It reacheth to all external Obedience such as receiving the truths of God submitting to the Government and Discipline of his House entering therein as Church-Members often hearing the Word not only on the Sabboth which is required in the 4th Command but at all occasions when God shall give the opportunity it being a special part of his worship right using of the Sacraments and worthy receiving of them praying externally internal prayer being required in the first Command outward confession of sin when called for confession of the truth in times of tryal c. and this obedience is to be extended to extraordinary duties as well as ordinary as Vowing Swearing Fasting c. when they shall be required in providence external Covenanting with â—od an Ordinance necessary for keeping pure publick Service c. Also it is to be extended to secret duties and to private duties in Families and Christian fellowship as well as to publick and to diligence in them all 3ly It reacheth to the right manner of doing duties especially it requireth 1. That they be not done in Hypocrisie for God will not be so worshipped in any duty 2. That all our worship and duties be directed to God in and through the Mediator and that none come to God but by him who is the appointed High Priest 3. That all our Obedience and Service be Spiritual 4ly It taketh in all external gestu â—es and outward reverence in praying and hearing c. as that the eye be fixed and the carriage not light but decent that there be no laughing that the looks be stayd and grave these in a special manner in worship are to be looked unto 5thly It requireth every Mean that may further Gods publick Service as educating and training up men for the Ministry entertaining them providing places and accommodations for publick worship and every thing of that kind without which the external worship of God cannot be performed 6thly It requireth the removing of all letts and impediments of Gods worship or whatever is contrary thereto according to our places and stations such as Heresies and Hereticks by condigne censuring of them removing all Idolatrous worship and whatever may be occasions of it or whatever hath been or may be abused to it purging the House of God from corrupt and insufficient Ministers and corrupt Members But let us see in the next place what is forbidden in this Command and how it is broken In the first Command what immediatly reflecteth upon God himself is forbidden here what immediately reflecteth on his Ordinances and appointments contradicting them and Him in them is discharged there is none of the Commands more frequently broken and yet men most readily think themselves free
informing the mind than for reforming the heart and life 13. When there is carping at the VVord or censuring of it rather than our selves 14. When we make no application of it to our selves and try not whether we have such a fault or if we perform such a duty c. 15. When we are not present as before God to hear as Cornelius was Act. 10.33 16. When we itch after novelty of expressions or words or things rather than thirst after the sincere Milk of the Word that we may grow thereby 17. When these novelties are more entertained and laid weight on than known duties or truths 18. When the word is heard with respect of persons and the same truth or expression or Scripture cited by one is not so respected and received as when spoken by another contrary to Jam. 2. v. 9. 19. When there are vain looks as well as idle thoughts 20. When there is a wanton light unreverent carriage 21. When there is immodest and strange Apparel unbecoming that Ordinance 22. When there is speaking or talking out of the case of necessity in time of Sormon though it were by way of Prayer it is sinful except it were Ejaculatory in reference to what is at present spoken 23. When there is reading of somthing even though Scripture unseasonable 24. VVhen there is insisting on good thoughts that tend to divert from hearing 25. VVhen men are observing Vanities in time of hearing such as the Apparel that others have on or the painting that is on the House or the cuplings of the roof or such like 26. When there is not an intermixing of ejaculatory Prayer for our selves and others and the Speaker that God would help him and them and us to keep such a Word to the time when we may have need of it and when God is not blessed when a word is rightly spoken 27. When there is any quenching of convictions or the motions or stirrings of affection wakened up by the word 28. When there is diverting to a doting love of the Speaker or the thing as spoken by such a Speaker or the manner of expression and a delighting in these more than in God or a respecting of Him or our own profiting 29. When we do not look upon and make use of the Preached Word as a means to convert but only as a mean to conform 30. When we do not make use of Promises offered in Preaching and directed by God to us by an Authorized Ambassador and do not so lay weight on them as from him 31. When we reject the many sweet offers of the Gospel and come not to the Marriage of the King's Son 32. When we do grieve Gods Spirit who presseth it upon us 33. When we tread under-foot Christs Blood by our little esteem of it 34. When we give no credit to nor lay due weight upon threatnings 35. When we have not the Faith of Gods Providence or of the Judgment-to-come 36. When there is not an accepting of Christ. 37. When there is not imploying of him 38. When there is not reverence in removing from our hearing of the word After hearing also there are many ways whereby we are guilty of the breach of this Command 1. Forgetting what we have heard 2. Letting the heart unnecessarily look back again to other objects and follow other thoughts and not meditating on what hath been heard 3. Not comparing what we have heard with the Scriptures 4. Not following the Word with prayer for the watering of it 5. Needless falling to other discourses immediately after the hearing of the Word 6. Casting it all aside as to practice Psal. 50. v. 6. to 23. 7. Fretting at some things that have been spoken 8 Spreading Censures Or 9. Commendations of the thing Preached or of the instruments that Preached as if that were all 10. Not following the Word with self-searching Prayer and fruits suitable endeavouring to practise what is required 11. Not trembling at its threatnings nor forbearing what was thereby discharged 12. Not helping others to make use of it 13. Not repenting of faults committed in the time of hearing 14. Little delight in remembring of it 15. Finding out shifts to put by its directions or challenges 16. Applying them to others rather than to our selves 17. Misconstruing the Ministers end in pressing of them 18. Misinterpreting his words 19. Misreporting or misrepresenting them 20. Not being troubled for fruitlesness in hearing without any use but being as a stone without sence or feeling 21. Leaning on hearing as if having been in the Church were a piece of holiness though no fruit follow on it 22. Prophane abusing words of Scripture or phrases used in preaching in mens common discourse much more when they are mixed in wanton and profain sports or jests and gybes All these ways men may sin when they come to hear the Word they sin also by absence when they come not neglecting the opportunities of the Gospel there are also divers sins which men are often guilty of in reference to hearing even on week days As 1. Little love to the Word or delight in the opportunities of it on such days 2. Too much love to some other things that procureth lukewarmness in hearing 3. Contemning occasions of hearing the Word on such days 4. Improvidently bringing on a necessity on our selves that we cannot hear 5. Caring little to have a Ministry whereby we may be instructed at all times and therefore we want such occasions 6. Setting our selves and using our wits to discourage the Ministers we have 7. Not being waited on with our absence from week-days Sermons 8 Mocking at them who are present 9. Disrespecting the Ordinance for some worldly or personal respects preferring any small trifle thereto c. 2. Let us instance the breach of this Command in publick prayer which is a part of worship which very nearly concerns the glory of God and certainly when it is wronged through the unsutable and not right discharging of this duty this Command is in a special way broken We shall not here look to every thing but especially to what concerneth publick Prayer indeed we fail also in secret Prayer and in giving Thanks both alone and in our Families 1. By contempt of this excellent Ordinance many slight Prayer in secret and in their Families Jer. 10. ult which is a clear breach of this Command as well as neglecting it in publick when men do not countenance Sermon or Prayer though at the same time walking Idlely in the Street or in the Fields 2. By casting up of Prayer to others reproaching it calling it Hypocrisie and those who use it Hypocrites 3. By mocking the Spirits work in Prayer 1. Before we come to Prayer we sin 1. By not watching to keep the heart in a frame for Praying always 2. By not watching over every opportunity that we may have for Prayer whereby many occasions are lost 3. In not longing for opportunities of Prayer 4. In not stirring up our selves to
duty now it is the duty of every one as to examine themselves so being prepared by sutable self-examination to eat 1 Cor. 11.28 and yet in that Church of Corinth many did sinfully approach to the Lords Table Now though the Command requiring self-examination will not warrant Rulers not to examine yet it will warrant private Communicants to endeavour rightly to go about that duty themselves and not to be much anxious what others do as if other mens carriage were the ground of our approaching to the Lords Table 4. It is notwithstanding a Sacrament without any mixture of mens corrupt additions and so the neglecting of it is the neglecting of a Sacrament 5. If scandalous Receivers did corrupt it to others then a corrupt Minister could never celebrate a Sacrament which would contradict the Lords way in appointing such somtimes to dispense his Mysteries both in the Old and New Testament and if the Ministers corruption pollute not the Ordinance much less will the scandal of any others 6. The practise of the Lord's People in receiving Sacraments this way both before Christs Incarnation and since proveth it 7. It would be a great and inextricable snare to Consciences if the fruit of their communicating depended not only on their own preparing themselves but also on the Ministers and joynt-Receivers if their not preparation or failing in it brought guilt on us it were impossible that ever we could with clearness receive the Sacrament For 1. It is hard to think a Communion is celebrated but there is one or more who should not be admitted and the admission of one or two as well as of many is a prophaning of the Ordinance yea if we thought them to be scandalous yea if we knew them not to be holy we could not in Faith communicate with them lest the Ordinance be defiled by us if their defiling were ours 2. The presence of a Hypocrite would defile it to us for his Hypocrisie defileth it to him and he has not right before God to come neither would it warrant us that we knew not For 1. Many do sin when they know not 2. It is not our knowing his sin that defileth the Sacrament but it is his Hypocrisie and Rottenness 3. Thus the same Sacrament might be as God's Ordinance participated warrantably by one who knew not and not by another who knew this which were hard to make out 3. Believers their being out of a frame would pollute this Ordinance to us and incapacitate us to receive it for it is in that case sin to them and we should keep as great a distance from their sins as from the sins of others Yea 4. One could not communicate with himself to speak so if that ground were true For 1. We have Corruption 2. We know we have it as well as we can know any other mans 3. It doth pollute the Ordinance in part to our selves and bringeth guilt with it therefore if sin known in another would do it much more that which is in our selves for if it be Corruption as known to be in others that polluteth it then that same known in our selves must have that same effect for à quatenus ad omne valet consequentia If it be said 1. This Corruption is but halfe to say so in our selves being weakened by grace and not allowed Answ. Yet it is Corruption and certainly half-corruption in our selves will weigh more than whole corruption in another especially considering that necessarily this polluteth in part all our holy things 2. If it be said We cannot be freed from Corruption while here and so we could not go about any duty if that reasoning were good Answ. 1 A mixture of good and bad in the visible Church is as certain as a mixture of Grace Corruption in a Believer 2. If our own corruption which involveth us in sin in the manner of our doing duties will not loosen us from a commanded duty much le â—s sin in others yea we are no less prohibited to communicate with sin and corruption in our selves than in others and also we are commanded as effectually to purge our own hearts as the Church This truth in doctrine the sober of the Independents approve as to themselves what ever be their practice as to others as the only way to eschew confusion and keep unity and order So Hookers Survey part 2. Amesius de consc cap. 4. lib. 1. Norton adver Appol Resp. ad ultimam quaestionem As for other Questions as How the Sacraments Seal or what they Seal the major or the minor proposition the Promise as a Covenant or as a testament legating Christ and his benefits to us These would require a larger dispute than our intended work will admit and therefore we shall not meddle with them The last thing in which we shall instance the breach of this Command is in reference to the duty of Fasting concerning which we would take notice of two things 1. That Fasting is a solemn piece of external religious worship when rightly and religiously discharged 2. That men may be guilty of many sins as to their practice in reference thereto First That it is a piece of external worship is clear 1. From Precepts commanding it 2. From the practises and examples of the Saints in Scripture 3. From Scripture-directions given to regulate us in it yet it differeth from Prayer and Sacraments 1. That those are ordinary pieces of Worship but this is extraordinary proceeding from special occasions either of a Cross lying on or 2. Feared and imminent 3. or some great thing which we are to Suit for or such like Although it be an extraordinary piece of Worship yet the more holy we read any to have been we find they have been the more in this duty of Fasting 2. We are to consider that Fasting is not of it self a piece of immediate worship as Prayer c. but mediate only as it is made use of to be helpful to some other duty such as Praying Humbling of our selves Mortification c. Again 3. Fasting may be considered in four respects 1. As it is gone about in secret by one single person setting himself a part for Prayer and for Fasting to that end many â—nstances whereof are in Scripture 2. As its private or a little more publick being gone about by a Family or some few persons joyning together as Esther and her Maids 3. As it is publick being performed by a Congregation as Act. 13.2 3. 4. As gone about by a whole national Church These four are all mentioned Zach. 12.11 12. where we find 1. the whole Land 2. Families together 3. Families a-part 4. Particular Persons or Wives a-part setting about this duty 4. Consider Fasting in respect of the causes that call for it and there are 1. Publick causes Dan. 9.2 2. Particular and Personal as of David for his Child 2 Sam. 12.16 3. For others Psal. 35.13 And 4. it is to be minded in a special way for helping us
those of our Family or Charge observant of it 21. By not abstaining from the Marriage Bed 1 Cor. 7.5 3d. We sin after Fasting 1st Soon returning to other thoughts 2. Letting any frame we had attained slack and wear out 3. Forgetting our Confessions and Engagements and falling to former Sins and neglecting these Duties to which we have engaged 4. Being rigid with others we have to doe with 5. Not insisting in Prayer for those things we aimed at in Fasting 6. Not trying and observing if any thing we prayed for hath been obtained 7. Not Reflecting upon our carriage in it that we may know how it was discharged 8. Not humbled under our many short-comings and failings in it 9. Glad when it was done because that Restraint is taken off our carnal Humours 10. Sitting down and resting on that we have done as if all were done 11. Thinking our selves something better by our Outward performance 12. Being vain of it if it be well to our Sense 13. Being unwatchful after it and not studying suitableness in our following carriage so that it is but the hanging down of the Head for a day These Particulars applyed to our own Hearts may be useful for our Conviction and Humiliation Ah! Who can say I am Clean All of us are Guilty either by neglecting such Duties or by thus and thus going about them unsuitably from those Sins we may read also the contrary Duties or Qualifictiaons that are required for the right discharge of these Duties The preventing of these Sins will bring in the Duties called for and the right manner of going about them Otherwise the going about these Duties without the manner requisite is but as it were the making of some Image for our selves in the Lords Worship which he has not commanded and so he may say Is it such a Fast that I have chosen Isaiah 58. 5. or Is it such a Prayer I called for and Who hath required these things at your Hands Isa. 1.12 These Questions which the Lord putteth to our Conscience will make many Prayers and Praises and much Worship that now seemeth to be in great Bings or Heaps come down to a smal bulk when they are thus fanned sisted and searched by this Seive and all those things casten which are found to be Breaches of this Command We come now to the manner how this Command is pr â—ssed which is 1st By a Reason 2d By a Commination 3d. By a Promise All which speak a readiness in men to fail in this Command and a special notice that God taketh of the Duties required in it and of the Sins forbidden in it Men might readily say What needeth so much Rigidity in the manner of Worship and If it be to the true God though it have in it some mixture of those things which have been formerly abused it is not much to be stood upon The Lord therefore in pressing it addeth this Reason I am a Jealous God saith he that will not onely have my Church and Spouse Honest and Chast indeed but Chast-like As Caesar said His Wife behoved not onely to abstain from all Dishonesty but from all Suspicious Carriage Even so will the Lord have his People carry it so to him as a Wife should carry to a Jealous Husband with such Circumspection as he may not have any occasion of Suspicion Jealousie here implyeth two things 1. A Facility or Aptness as it were to suspect any thing which may look like a giving that to any other which is due to God So a Husband is said to be Jealous when he is apt to suspect want of Love in his Wife and is ready to gather from every Circumstance her Inclination to another even though there be no palpably Demonstrative Ground of it Thus Jealousie is taken amongst Men. 2. It importeth a severe Indignation against every thing which giveth Ground of Suspition it cannot abide that Hence Jealousie is called The Rage of a Man Prov. 6.38 This Wrong will not be endured when many others will be dispensed with Any thing that seemingly slighteth Him or inclineth the Heart to another is to Jealousie insufferable These two after the manner of men as many other things are applyed to God to shew that he will not admit that which is Suspicious-like in His service but if his People depart from him in deviating in the least from the Rule given He will be provoked to be avenged on them for it This is the force of the Reason The Commination or Threatning added confirmeth this it is in these Words Visiting the Iniquities of the Fathers on the Children To Visit here is To punish the Children for the Fathers Faults though God should seem for the time to forget the Breaches of this Command and not to take notice of Corruptions introduced by men in his Worship yet saith he I will Visit or revenge that Iniquity not only upon the present Race but upon the following even Vpon the Third and Fourth Generation For clearing this let us see First What is the Punishment here threatned 2. On whom it is Upon the Children of them that transgress this Command 3. How it is executed 4. Why the Lord doth so That we may vindicate this place and clear it from Appearance of Contradiction with that in Ezekiel 18. Where it is said The Son shall not bear the Iniquity of his Father The First Question then is What it is that is here Threatned Answ. We doe not think that this place speaketh only of Temporal Punishments and that of Ezekiel of Eternal For the Scope of both will contradict this for that passage Ezek. 18. is occasioned from the Peoples present straits and speaketh directly of Temporal Judgements so that Distinction will not clear this seeming Contradiction Therefore we conceive here to be understood mainly Spiritual and Eternal Evils which God threatneth to the Children of Wicked Parents For that Temporal Judgements follow them and are included in the Threatning there is no question This will be clear 1st By considering that the thing threatned here is that punishment which the Breach of or Iniquity committed against this Command or other Commands deserveth yea it is the Punishment that sinful Parents deserve he Visiteth the Iniquities of the Fathers on the Children c. But that which the Breach of this Law or which the Parents Guilt deserveth is Eternal Judgement and not Temporal only Ergo. 2. The thing threatned here is proportionally of the same Nature with the thing promised afterward the one being opposite to the other But it were a wronging of Gods Mercy to his People to say that his Mercy only looketh to Temporal Benefits Ergo this Threatning must also look unto and comprehend Eternal Plagues 3. The Scope may clear it which is To restrain Parents from the Sins here forbidden because by such Sins they bring Wrath not only on themselves but on their Posterity after them even when they are gone as ye have it Jer. 32.18 Now
to it and are gifted to cast them out 2. It is lawful for any by Prayer to God and the exercise of Faith on Him to endeavour to repel and resist them and to beg that he would rebuke them as thus The Lord rebuke thee Satan this way we neither command the Devil nor pray to him but pray unto the Lord to command him Again It is unlawful 1. When one adjureth him who is not called to it as those Sons of Sceva did Act. 19.13 14. This certainly being a peculiar and extraordinary gift as those of prophecying fore-telling of things to come speaking with Tongues and healing of the Sick with a word were ought not without special warrant to be usurped more than they 2. It is unlawful when it is done by exhorting or obtesting of or praying unto the Devil himself and intreating him as we do God which way implyeth 1. Friendship with him when we intreat him as a Friend 2. Prayer or worship to him who is not the object of it 3. An obligation on us to him when he yieldeth to obey and he will not fail if by any means he can to put that complement or obligation on us and so Ne â—romancers Witches Exorcists c. may cast out Devils by collusion though possibly not in a way so explicit whereby the Devil gaineth his point upon such as effectually as if there were a most expresly formed Covenant betwixt him them and thus the Pharisees falsly and blasphemously charged on our blessed Lord Mat. 12. as if by Belezebub that is by Collusion with the Prince of Devils he had cast out Devils There are no doubt many Sins committed this way while some take on them confidently to Command the Devil as if with an Avoid Sathan they could put him into Bonds And others seek Health from Devils or Witches especially when it is supposed to come from them and intreat them to do such and such things All which are Breaches of this Part of the Third Commandment 3. What is said of Adjuring Devils may be said Proportionally of Adjuring Unreasonable Creatures which is the same wayes Lawful and Unlawful Charming also and nameing the Lords Name over Diseases as if some special worth and Efficacy were in some words is unlawful and Condemned by this Command It followeth now that we say some-thing to Vows which are Bonds whereby a man bindeth himself and so they differ from Adjurations to God only as party and that in things belonging to God willingly and upon Deliberation And so they differ from Promissory Oaths wherein we bind our selves to others and in matters which are not of themselves Religious Under Vows we comprehend 1. Sacraments 2. Covenants solemnly ingaged into before others 3. Particular Vows to God 4. Promises and Ingagements whether inward in the Heart only or also outwardly expressed to or before the Lord For though these have not alwayes God's Name formally and expresly interposed in them yet He being Party and they being made to him he cannot but be singularly looked at as Party Witness and Judge in the making and performing of them Therefore do we Comprehend all even purposes expressed in Prayer to him as being of the same kind though not of the like Degree We mind not here to medle with Speculative Debates about Vows but to hold us only at what concerneth Practise And say 1. That such Promises to God and Ingagements being rightly made and taken on or rightly gone about are not only Lawful but some-times necessarily called for as appeareth 1. From the Command which is to Vow as well as to Performe Psalm 76.11 2. From Examples of Saints in a â— Ages David faith Psal. 119. when his Frame is most tender Ve â—se 57. I have said I will keep thy Words And thereafter Ver. 106. I have sworn and will perform it That I will keep thy Righteous Judgments For Saying and Swearing to God are near the same and who sincerely say in secret may in some Cases also Articulatly swear 3. From the end of Vows which is to bind us to something the more straitly and to evidence our greater desire and willingness to be so bound And therefore they being Midfes for that end when the end is in a special manner called for and may in all probability be the better obtained by the use of this Mean then is it called-for also and cannot be omitted 4. From the Lord's gracious accepting of such Engagements and Vows and approving of them 5. From the several Promises and Prophecies of them as commendable and good Service from Men to God under the Gospel Isaiah 19.18 and 21. Jer. 50.4 5. Isa. 44.5 So then I say 1. In some Cases to wit when it Glorifieth God and Edifieth others or is Profitable to our selves But if it thwart with any of these there is a failing or when some Pressure of Spirit or cogent Reason putleth us not to it or some great need calleth for it as Abraham for the weighty Reason expressed by himself Gen. 14. Swore he would take none of the spoil he had rescued from the King 's over comne by him For we are not alwayes called to it 2. I say Not in all Things Because the matter of a Vow must be one of these two Either 1. Some commanded Duty as Jacobs Vow Gen. 28. and Davids Psal. 119.106 were Or 2. Some-thing that relateth to Worship or may further some commanded Duty or prevent some Sin to which we are given and much inclined As suppose a Man should engage himself to rise sooner in the Morning that he might the more Effectually cross the Lust of his Lazine â—s and to keep more at home the better to prevent the Snare of Evil and House-Company It is not House-keeping simply or Rising soon that is the matter of his Vow but as they relate unto or are made use of for such ends Therefore Vows can onely be made to God alone Psalm 76.11 and Psalm 132.2 3. I say Rightly gone about That is 1. Deliberately and Judiciously for Ignorance Haste and Ras â—ness will spill all 2. With Humility and due Sense of our own Corruption which maketh us Alas to stand in need of such Bands to keep it in and of such Up-stirrings and Excitements to Duty 3. With Fear Singleness and Zeal for God with Love to His Honour and to true Holiness Not for our selfe-ends to gratifie an Humour or Passion or in Fits of Conviction to stop the Mouth of a Challenge and so put it by 4. The Vow would be heartily and chearfully undertaken not as a piece of Bondage but of Liberty that we may be thereby indeed ingaged unto the Lord having no hink or Hesitation nor Reservation in the making of it what can be expected as to the performance if there be Hesitation in the very undertaking 5. There should be much denyedness in it 1. To our selves 2. To the Oath as not accounting our selves to be more Religious by it or more pleasing to
see that these families where religious Worship is are generally more civil at least than other families where it is not and that the children and servants of such families readily profit most are most countenanced by Gods blessing and are in greatest capacity to get good of the publick Ordinances 6. The Lord loveth to have a distinction betwixt these that serve him and these that serve him not Now as to a family relation what difference is there betwixt a professing Christian fam â—ly where the joynt worship of God is not and a Heathenish family Heathens live and eat and work together and when no more is seen they look very like the one to the other Even as in a Nation where no publick Worship is though private persons privately seek God yet there seemeth to be no publick National difference betwixt that Nation and a Heathen Nation so in the former case a Family-difference will hardly be found if any should inquire of what sort of families these are Add that it will be hard to say that a man should take care of the outward Estate of his family and neglect the spiritual and keep Communion with his family in temporal things and none in spiritual Duties yea doubtless he should be much more in these as being both more necessary and more excellent Having first shewed that this fourth command holdeth forth a family Worship and having secondly confirmed it more largely from other scriptures and grounds of reason it followeth now according to the method proposed that we shew in the third place how particularly the Scripture describeth wherein it doth consist whereby it will further appear to be of God The Scripture describeth it four wayes 1. In general it is called in Abraham and Josua's Case keeping the way of the Lord serving the Lord very comprehensive expressions taking in much and here it 's sanctifying of the Sabbath that is performing of the duties which are to be discharged for the right sanctifying of that day we conceive it to be in short to do these things in a joynt family-way which a Servant of God may and ought to do alone that is to pray read sing Psalms c. or to do in a domestick way what Christians in providence cast together may do as to pray read further one anothers edification by repeating of Sermons spiritual conference instruction exhortation admonition c. for they have their tye of Christianity and this of a family-relation beside which doth not abrogate the former nor derogate from it but doth further corroborate and add more strength to it as to make it more necessary and less elective more frequent and less occasional and to be now by domestick rules authoritatively regular for edification which cannot so be by the simple tye of Christian Communion 2. It speaketh of particular duties wherein they should joyn as 1. Here of sanctifying the Sabbath in all the duties of it adding more to our family-worship that day than other dayes as well as to our secret worship for the Sabbath was to have its double offering 2. Of praying Jer. 10. ult which is necessarily included in that mourning mentioned Zech. 12. a fruit of the poured out spirit of Grace and Supplications so 2 Sam. 6. Davids blessing his family is to be understood of his going before them in prayer to God for a blessing on them not in common as a publick Prophet which he did with the People but as a peculiar duty discharged by him to his family whereof he was head 3. Of Family fasting or setting of time apart in the family extraordinarily for Fasting and Prayer as in Zech. 12. in that solemn mourning and in Esther 4. where it is recorded that she and her Maids who were her family and all the Jews at Shusan who yet could not have in that place a publick fast did go about that duty 4. Of Instruction a most necessary duty to instruct and teach the family the knowledg of God the command goeth expresly on this Deut. 6.7 8 and 11.19 20. where we are commanded to talk of the Law within the house to teach it our Children diligently or as the word is to whet it on them by catechising and to write on the posts of our doors and on the walls of the house for what end I pray Sure for this very end that the house might have the means of knowledg in it and that the knowledg of Gods Law might be taught and learned in it and will any think that the walls should teach and the Master be silent Especially seeing it is for the families behoof that these things were written What if some in the Family could not read Which on several accounts might be then it would follow that they were lost if there were no more nor other teaching then what was by writing on the walls when Abraham commanded his house to keep the way of the Lord and to serve him will any think he did not teach them who he was and how he should be served By proportion other things fit for edification and as Worship to God come in here particularly praise as appeareth by the 30 Psal. intitled a Psalm or Song at the Dedication of Davids house 3. The Scripture speaketh of and holdeth out the duty of the particular members of the family and that in reference to the stations they are in and the relations they sustain and stand under as of Husband and Wife that they live together as the Heirs of the grace of life and so as their prayers may not be hindred of parents that they do not only provide for their children temporal things but that they also bring them up in the nurture and admonition of the Lord and 1 Tim. 3.4 and 12. both children and servants are put in together 4. The Scripture speaketh of ordering of families by a special Family-Discipline and Authority therefore it is called in Abraham commanding or charging his Servants to keep the way of the Lord and 1 Tim. 3. a ruling of their own house well with some resemblance unto ruling in the Church by Ecclesiastical Discipline with which it is some way compared as having a fitness or as being an evidence of fitness for that This Discipline consisteth especially in these three 1. in making good domestick Laws for children and servants in ordering every thing aright that concerneth the promoting of Godliness and edification amongst them and in timing of things rightly so as every duty that is to be done in the family may be done in the beautiful season of it 2. In putt â—ng forth a paternal or parental and masterly authority in carrying on these ends commanding or charging as Abraham did ruling so as children and servants may be kept in subjection it is very insutable and no wayes allowable that Masters should command in their own business and o â—ly intreat in the things of God 3. In exacting an accou â—t of Obedience and censuring Disobedience Job and
more strongly and so the sin is greater in breaking an Oath than a Promise because not only our truth to men is engaged in the Oath but our reverence and respect to God also and his dreadful Name thereby notably taken in vain So then against this Doctrine of Oaths faileth perjury or forswearing rash-swearing indeliberate swearing as in complements as for instance if one should swear he will not drink or go before such another person Solemne Oaths entered into at Communions at Baptism or in other lawful Covenants not performed ah how often are these broken even in that which we might easily do We so carry and keep to God as men could not but quarrel irreverent swearing even in what is right grosly prophane swearing as by Gods Soul his Wounds Blood c. Uncouth'd strange newly-coin'd and invented Oaths no doubt by special help of the Devils art Cursings wherein the Devil is mentioned and his aid implored for the execution of mens passionate and revengeful imprecations yea not being sutably affected with the Oaths of others not admonishing them nor seeking to recover them not endeavouring by all requisite care the preventing of them with-holding of instruction and correction when called for and not procuring the erection of Schools c. may make many guilty of Oaths they never heard when they fall out in persons whom it became them to teach and admonish c. There are some things near of kin unto to say so and of affinity with Oaths as 1. Adjurations when we adjure or charge one by the Name of God to do or forbear such a thing as Saul bound the people with a Curse 1 Sam. 14. And Joshua charged Achan Josh. 7. and the High-Priest Christ Matth. 26. and Paul Tim â—thy 1 Tim. 5.21 6.13 Adjurations differ thus from Oaths that by an Oath we bind our selves to do or forbear somwhat or to tell truth by Adjurations we bind others by interposing the Name of God for commanding charging perswading to do or forbear such a thing and implying if not expressing some threatning or curse if it be not done or forborne There are three sorts of these in Scripture 1. When men adjure men 2. When they adjure Devils 3. When they adjure unreasonable Creatures as Serpents c. To each of these a word As to the 1. We say that men may somtimes adjure other men in matters weighty sutable and necessary to be done when it is rightly gone about and not in passion or for self ends but soberly gravely and singly for the glory of God immediately or mediately by anothers good being interposed so many examples confirm and so necessity requireth that when regard to men doth not sutably weigh that such a desire be put home to the Conscience from respect to God and his Authority who is Witness and will Judge this some way sifteth a man before God and so may prove a good means through his blessing to make the man serious which sort of adjurations may be distinguished thus 1. There are proper adjurations or charges authoritatively laid on in the Name of God or of Jesus Christ this is done by Magistrates or Ministers in their places as Paul chargeth Timothy 1 Tim. 6.13 and giveth him charge to charge others v. 17. This being used in serious and weighty matters and not too frequently lest the Name of God become thereby contemptible is the most proper and the most weighty charge 2. There are Obtestations which are serious and weighty intreaties and beseechings in the Name of God and for Christ's sake that one may do or forbear such a thing as when Paul beseecheth the Romans and Philippians by the mercies of God Rom. 12. Phil. 2.1 2. and Abigail interposeth seriously with David this is most properly done by Inferiours Subjects Children c. to their Superiours and hath in it also a more implicite threatning if such a thing be slighted as in Abigails words to David 1 Sam. 25. is clear 3. There are Attestations whereby one is seriously put to it to tell some truth or to bear witness of some truth asserted by another thus Joshua attested Achan 4. We say These have a binding virtue in some cases and cannot without contempt of God who so chargeth them and before whom they are so attested be slighted and therefore if it be not properly Perjury for a man either not to speak at all being attested or to speak what is not truth yet sure it is more than ordinary contempt and a greater sin than if no such adjurations attestations or obtestations had been used because the Name of the Lord has been interposed by others and if such attestations c. be lawful as we have proved them to be in some cases then ought they to have weight or they are used in vain we see our Lord Christ answered to such Math. 26. after a while 's keeping silence And in reference to these ye fail 1. In giving little entertainment unto and laying little weight upon the charges and obtestations of Ministers which come unto you by them from this Word and Gospel these charges of Ministers are as if an Herauld gave a Charge in the Magistrates name which bindeth as from him and more than another message delivered in other terms in this then Ministers are as Heraulds charging you in their Master's Name even in the Name of the great God and of Jesus Christ the Prince of the Kings of the Earth 2. When one of you putteth not another seriously to it to forbear and abandon sin or to practise such a duty charging them or rather obtesting them as they will answer to God to do so as often in the Canticles we find I charge you O Daughters of Jerusalem 3. In your overly rash and slight way of using obtestations and grave intreaties meerly or mostly for the fashion or by way of complement or in petty and trivial things as when ye say for God's sake for God's blessing do this or that only as a customary by-word this is no doubt more than on ordinary taking of God's Name in vain in common discourse because ye take on you to bind others in the Name of God not considering what ye are doing and in a matter not necessary and of no weight exposing the Name of the Lord to contempt and thereby tempting others to care but little for it this is a most horrid and crying sin amongst our ordinary Beggars whereof others also are guilty who are not sutably affected with it and do not in their places seriou â—â—y endeavour to have it mended as also this is when we desire one another lightly irreverently to do such and such a little thing in the Name of God as to sit down or rise up in God's Name c. which things are alasse too too frequent 2. For adjuring of Devils it is two ways lawful and two ways not 1. It is lawful to command Devils in the Name of God by those who are called
in secret still agree to persons in all places and Families alike but this draweth a line as it were betwixt Families and so â—ivides one Family from another yet maketh the Duty more obliging to these within such a Mans Gates or Doors than others without Doors therefore it must be joynt-worship for a-part or as concerning secret worship all are every where alike obliged 4. If by this Command something more in the worship of this day be required of a person that is a Member of a Family in reference to that Family than there is required of one who is not a Member of such a Family or is required of that person in reference to an another Family whereof he is not a Member then it requireth a distinct Family-worship for no other thing can be understood but a joynt going about the sanctifying of that day in a stricter and nearer way of Communion amongst the Members of that Family than with persons and Families in and to whom they are not so interested and related 5. If secret and publick worship were only required in this Command then should we equally and alike sanctifie the Lords day with other Families and persons not of that Family whereof we are Members for in these we joyn alike for them and with them but there is some peculiar thing required here which will not agree to be performed by all alike therefore it is Family-worship that must be here required 6. This Command requireth of Masters suppose them to be Ministers or â— Magistrates another way of Sanctifying the Sabbath and Worshipping of God in and with their Families than it doth in Reference to other Families the Command being so particular to him and to all that are within his Gates or Doors and Members of his Family speaketh this clearly But except it be joynt going about of Duties with them there can be no other thing understood to be required for 1. One may exhort another 2. All come in publick together 3. By the Masters example after the publick they all withdraw or should at least to secret exercises 4. Magistrates and Ministers may Command other Families to Sanctifie that day What is peculiar then as to their own Families but to joyn with them in Duties of Worship 7. If there were not Domestick-worship required on this day then except it were in publick Members of a Family could not converse together for they cannot converse together in doing their own works or in speaking their own words their fellowship therefore must be in exercises of worship and so that must needs be required in this Command 8. Some other thing is required by this Command of a Member of a Family which seeketh God than of a person in an Heathenish Family or some other thing is required from so many persons joyned together as Members in one Family than from such persons suppose them to be scattered from one another amongst â—eathenish Families certainly where Husband Wife Children and servants are Christians and Professors of the same true Religion there is some other thing required of them than where only the Husband the Wife the child or the servant is so but if they were scattered and became parts or Members of diverse Families among Heathens they would be obliged to seek God a-part therefore no less but much more is joynt-seeking of God required of them when they are united together as Members of one Family 9. This Command when it mentioneth all within his Gates or Doors requireth some other thing of a Master when at home with his Family than when he is withdrawn from them But a Master at a distance may Command all in his Family to worship God and pray to God for them and so may they all if they were scattered worship God secretly therefore when they are together there is some other thing required of them by this Command which is no doubt To worship God together 10. The Duties that are to be performed on this day will require this such as Instructing one another Exhorting Admonishing Comforting strengthning one another and talking to or conferring with one another of the word D â—ut 6. v. 7.8 Which cannot be denyed to be Duties called for on this day and yet they cannot be done but by joynt concurring together in that work and therefore it concludeth strongly that Family-worship at least on the Lords day is commanded here and if Families be called to worship God joyntly on the Lords day by the worship competent for that day then by proportion are they also called to worship him joyntly on other dayes by the worship suitable to them there being the like ground for all 11. And lastly that which is required of Families is such a worship as ought to be performed by them supposing there were no publick worship nor yet any other Family worshipping him in the World So Joshua resolveth Chap. 24.15 I a â—d my House will serve the Lord and Sanctifie His Sabbath that being a special piece of His service what-ever ye will do but if there were no worshipping of God in all the World but in one Family then ought that worship to be joynt according to that same word of Joshua's I and my House otherwise we behooved to say that there might be a plurality of worshippers of God in the World and yet without any joyning together in worship which were in it self absurd and contrary to Joshua's Religious Resolution It being thus made out by this Command that there is such a worship as Family-worship and that it is Commanded we shall consider in the next place how the Scriptures do otherwayes hold it out 1. Then consider that where the Scriptures speak of eminently Godly-men they speak of them as making conscience of this and take notice of their honouring of God in their Families as a special part of their eminency So Abraham Gen. 18. v. 19. Joshua 24.15 Job in the first Chapter of his Book and David Psal. 101. are noted It must then be a commanded and commendable Duty which is so particularly remarked in them 2. Ye will find it almost in all parts of Scripture as Gen. 18. Exod. 12. Deut. 6. Joshua 24. Job 1. Psal. 101. and Psal. 30. At the Dedication of Davids House which was not sure without some peculiar worship and craving of Gods blessing even as in other cases those who had builded Houses were to Dedicate them or to Consecrate them and wherefore because they were hoven in a manner and as it were offered to the Lord for seeking and worshipping Him in them So Altars Numb 7.84 were said to be Dedicated when they were set a-part for God's service and Consecrated for that use So Nehemiah 12.27 the Walls were Dedicated and the Levi â—es brought out for that end which Dedication no doubt had a Religious use Will any think that they began with Prayer or Praise as David did and left off such Exercises afterward see also 2 Sam. 6.20 where mention is
made of Davids blessing his House Esther and the Maids of her House and the rest of the Jews in their several Families fasted and prayed We see it spoken of by the Prophets as Jer. 10. ult and Zach. 1 â— 12 and that as a Prophesie of the Converts carriage under the New-Testament We find it also mentioned 1 Timothy 3. v. 4 â— and 5. v. 8. and Titus 1.6 3. Ye will see it thus practised and pressed before the Flood God was honoured and worshipped in Families after it before the Law by Abraham Job and others in their Families under it there was the Observation of it and that by peculiar Ordinances as namely by the Passover yea it is mentioned and that most expresly in the very Law as is said it was kept up under the Captivity and after the return renewed by Z â—chariah especially yea it is also renued in the New-Testament whereby it appeareth to be of very special Observation from all which it is not a little commended to us 4. If we consider the many wayes whereby the Scriptures press this Duty it will be found that there is hardly any Duty more cleared and pressed than it Is pressed 1. By Command 2. By Examples of Godly-men held forth as Paterns for Imitation 3. By Promises made to it and 4. By Blessings conferred on the conscientious practisers of it Gen. 18. D â—ut 11. v. 18.19 20 21. 5. As evidencing sincerity G â—n 18. Joshua 24. 6. As making Folks lyable to the Curse and wrath of God when neglected Jer. 10.25 7. As a fruit of the Spirit and as a Companion of true Repentance Zach. 12 8. As a specially commending and adorning qualification of persons that have it and scandalous where it is wanting and as declaring one unmeet for publick charge Gen. 18. 1 Tim. 3.4 Tit. 1.6 Hence the Argument runneth strong That duty which in Scripture is commanded by many examples commended and by other motives pressed the neglect whereof bringeth guilt and offence upon the persons neglecting is no doubt a necessary Duty but Family-worship is such therefore it is a necessary duty 1. That it is commanded what we have said from this fourth Command may sufficiently make it out yet we further add Deut. 6. v. 7 8. and Deut. 11. v. 18 19. In which two places it is clear that observing of the law is not only to be studied by a Master of a Family himself alone but that the Religious duties of frequent speaking of it diligent teaching of it whetting and pressing of it on his Famaly are to be performed by him yea it is to be written on the posts of his Door to shew that Religion must be in the Family in all that enter into it even as carrying the word on the frontlets betwixt their eyes was to mind them of the peculiar and particular sanctification that was called for from them 2. That it is commended by examples is clear in Abraham's who dealeth both with Children and servants in the Family and that in things concerning the worshipping of God as well as in things concerning his own particular Affairs He Circumcised them and commanded yea charged them to serve the Lord which cannot be supposed to have been done without other duties of worship And in David's 2 Sam. 6.20 Who when he has been at publick-worship goeth home to bless his Family which was certainly to go about some Religious duty with them as he had been doing with the people in the publick in the one he behaved himself as King in the other as a Governour and Head of his own Family in particular and had it been only to pray for them that might have been done elsewhere than at home but it denoteth the changing of publick worship wherein he had blessed the people as a publick man as a Prophet and godly King and had joyned with them v. 18. into Family duties wherein he goeth to concur with them Intimating that a Holy Solemnity should be partly spent in publick and partly in Family-duties without neglect of secret duties beside that in Psal. 30. Psal. â—01 it is clear and appeareth to have been also practised by all that built houses who did Dedicate them and that not without Prayer as is manifest by Davids Dedication of his Psal. 30. as is said Job's example likewise maketh it out Chap. 1. where there are 1 Sacrifices in his Family as well as for his Family 2. He sendeth to sanctifie them who were absent that is to put them in a readiness for joyning with him in that service with those that were at home which he needed not to have done had they been beside or present with him Yea 3. when he cannot do it personally he will do it by another that God may be worshipped by them all some way together 3. I say the neglect of it is sadly threatned as Jer. 10. v. ult Pour out thy fury on the Heathen that know thee not and on the Families which call not on thy name If not-worshipping of God in Families be a Character of a Family appointed to destruction and be threatned with a Curse then prayer-worship in Families is a necessary duty for it 's clear from that place 1. That by calling on Gods Name is meant Gods worship in general and prayer in particular which is a special part of it 2. That by Families are meant particular Societies and Companies whether lesser or greater that want this worship and so are the Objects of that Curse Obj. If it be said that by Families there are meant People and Nations yea comparing this place with Psal 79. v. 6. Heathens that called not on God Ans. 1. That doth confirm the Argument for if Heathens whether Kingdoms or Families be described by this that they call not on God then still it must be a Heathenish Kingdom that has not publick worship a Heathenish person who wanteth â—ecret worship and so a Heathenish Family that wanteth Family-worship 2. The Curse here is not threatned to Families as Families but as such Familes that call not on Gods Name therefore it reacheth them â— for à quatenus ad onine c. So then what-ever profession Families have otherwayes if they want this duty they are thereby laid open to the Curse 3. It is all one upon the matter whether by Families be meant Societies lesser or greater for if it be a fault in Nations to neglect Gods worship and if the neglect thereof bring a Curse on them will it not be a fault in particular Families and bring a Curse on them â— Families cannot be excluded seeing they are expresly named though more be included to wit that the Curse cometh on multitudes of Families or upon Nations made up of Families And we conceive Families to be particularly named 1. To shew that the Curse will reach all Societies lesser as well as greater who have this Character 2. Because Nations are made up of Families and because there is fitness