A DEMONSTRATION OF FAMILY-DUTIES: OR Certain Propositions and Reasons of them, taken ●●t of the holy Scriptures, tending to show the necessity, nature, and manner of performance of such Religious duties, as Christian Families ought to spare some time unto from common affairs 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 sign of the Bible, in Woodstreet, LONDON.   

To the truly Noble & much honoured GEORGE BOOTH, Esquire of Dunham-Massie, together with the Right Honourable, the Lady KATHERINE BOOTH, his pious Consort: And also to the well-affected Gentry and Commons in CHESHIRE, and in Manchester Parish in LANCASHIRE,  
THOMAS PAGET  
SINCERELY WISHETH an increase of the power of godliness, 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 real 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 days of the Christian world, in their effectual 
(b) Revel. 18.4.  calling and coming out of mystical Babylon, that they partake not of her sins, nor receive of her plagues. The 
(c) Revel. 11.11.  Spirit of life from God hath entered into his two witnesses (who 
(d) Revel. 11.7.8.  had been warred against, and slain by the beast, and whose dead bodies did lie in the streets of the great city, which spiritually is called Sodom 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 spiritual adversary power whatsoever. And hence it is come to pass 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, etc. 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 Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just, and true are thy ways, thou King of Saints. Who shal● not fear thee, O Lord, and glorify thy Name? for thou only art holy: for all nations shall come & worship before thee, for thy judgements are made manifest.  
The dispensation of 
(l) Ephes. 3.8.10.  the unsearchable riches of Christ according to the manifold wisdom of God in the behalf of his Churches and people, which have obtained deliverance from their spiritual 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 appear by a short survey of the state of his several Churches. viz.  
I. The Lutherane Churches (as they are commonly called) through the grace of God, 
(o) 1 Tim. 3.13.  have purchased unto themselves a good degree, and great boldness in the faith, which is in Christ Jesus, by their separating from Antichristian heresies, and entertaining the fundamental 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 etc. upon the foundation, and in that respect shall suffer loss, yet they shallbe saved notwithstanding as by fire.  
II. The Reformed Evangelicall Churches (as 
(q) Act. 17.11.  the Bereans were more noble then the Thessalonians) have 
(r) 2 Thess. 3.1.  glorified the Word of God, not only in their orthodoxal soundness in the 
(s) Hebr. 6.1, 2.  Principles and doctrine of the Sacraments, 
(t) 1 Cor. 3.12.  building gold, silver, precious stones, etc. on the foundation; but also in the vindication of the glory of God's free grace touching his absolute Election of some to grace and happiness; The efficacy of the death of Christ for his chosen, called, and faithful ones; Effectual 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 Belgic Reformed Churches, have been 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, than they ought to think, 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 Congregations, to which they do 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 affairs, 
(e) Math. 18.17.  according to Christ's order and rule of Discipline.  
iv The people of God in England (howbeit their Ecclesiastical officers have been too like to the 
(f) Revel. 3.15, 17.  Angel of the Church of Laodicea, as he is notified in the Apocalypse, yet they themselves) are like unto those 
(g) Revel. 3.4.  few in Sardis, which defiled not their garments, and who shall walk 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 godliness.  
There are three choice virtues (as 
(k) Eccles. 4.12.  a threefold cord that is not quickly broken) which have truly 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 prising and conscionable sanctifying of the Lords day. 2. The 
(m) Act. 13.44.  due esteem and joyful frequenting of Lectures. 3. The 
(n) Genes. 18.19.  careful 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 commandment and keeping holy of the Sabbath day, beyond what is ordinarily to be seen in the books of foreign Divines; and also in regard of their most spiritual exemplary practice, 
(p) Isa. 58.13.  Calling the Sabbath a delight, the holy of the Lord, honourable, and honouring him, not doing their own ways, nor finding their own pleasure, nor speaking their own words, etc.  
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 been found some in England (like those of 
(q) Act. 6.9.  the Synagogue of Libertines, that contradicted the blessed martyr Stephen) who have employed both their wits, & tongues, & pens, to plead against the necessary and strict keeping holy the Sabbath day. But albeit the more number-some and greater sort do 
(r) Hos. 11.12.  compass God about with lies, & deceit: yet the better & more pious people do rule with God, and are faithful with the Saints; being hearty 
(s) Ezek. 9.4.  grieved 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, appear both by their great 
(t) 2 Sam. 24.24.  costs to uphold and establish them, where maintenance hath been wanting otherwise; and likewise by the fullness of the assemblies, not only in London, and greater cities, but also in other parts of the country, 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 mind the great concourse of well-affected Christians in several parts of Lancashire and Cheshire (where sometimes I had my station) who have resorted to Lectures and monthly 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 real & experimental commentary on the 84 Psalm.  
True it is, there hath been special opposition against Lectures in England (I tremble to mention it) through the absurd unreasonableness of some seeking 
(y) 2 Thess. 3.2.  to hinder the free course of the Gospel. But such their 
(z) 2 Tim. 3, 8, 9  folly and madness in resisting the truth 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: sigh 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 godliness, aswell as the form 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 do count them as a strange thing: Not unlike those ignorant baptised 
(c) Act. 19.2.  disciples at Ephesus, who being asked, whether they had received the holy Ghost since they had believed, 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 ismael's and 
(f) 2 Sam. 6.16, 20.  giering Micals, who do despise in their hearts, and persecute what in them lieth the families that call upon God's 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 trial of cruel mockings, as being resolved in their measure with David, to be 
(h) 2 Sam. 6.22.  yet more vile than thus, if this be to be vile; and with Joshua, that however it may seem evil 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 workmen have taken in hand to set forth their well studied labours, to defend and promote the religious observation o● the Lords day, and to justify and encourage effectual preaching and fruitful 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 talon 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 greatness of God's tender mercies, when I shallbe 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 seek after: partly to stir up and help forward the sincere and zealous devotions of such as desire to 
(n) Psal. 10.2.  walk 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 Lord's 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 mean. It is undoubtedly 
(q) Math. 25.22.23.  well done of God's good and faithful servants, the godly-zealous preachers in England, that in their sermons and treatises, they do most seriously call for, and frequently inculcate an exercise and practise of religious family-duties: but yet me thinks it may seem to be some upbraiding of the reformed times, that there is no peculiar treatise bestowed on this subject; at least that I have either seen 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 
(s) Jerem. 31.1.  the God of all the families of the English Israel, go along graciously with this poor and weak endeavour, for the glory of his great Name, and the spiritual welfare of my most endeared countre● men: Even so prayeth his Lord unworthy servant and humble p●●titioner at the throne of grace.  
THOMAS PAGE   

A Series or order of the several Propositions in the ensuing Demonstration.  

1. IT is a grand concernment to know and believe that the Lord is God.  
2. Such as know and believe that the Lord is God, aught to worship and serve him.  
3. God ought to be worshipped and served according to his own 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 doctrinal precepts, but also is implied in the promises, threaten, and examples.  
6. One chief direction is, that God be served every day in some religious exercises.  
7. A religious sanctifying of the Sabbath day, doth not exempt any from religious duties on the working days.  
8. The kinds 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 lawful, and may be expedient for some to use set forms of prayer.  
12. Exercise in the Scripture ought to be every day.  
13. Scripture-exercise consisteth in Reading, Singing of Psalms, Catechising, & Conference  
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 Psalms ought to be used frequently  
17. Catechising aught to be used frequently.  
18. It is lawful, and may be expedient to use a s● form of some approved Catechism.  
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 grievous to such as by occasion are necessitated to such omissions.  
25.  or slight pretences for omissions should be taken heed of.  
26. More or less time must be taken unto religious duties, according as circumstances will allow.  
27. The Families of God's people ought both morning and evening to perform such religious services.  
28. Such religious services for every day ought to be performed by the whole family jointly, and together.  
29. But Meditation ought notwithstanding to be performed by the several 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 Psalms all the members of the family ought to lift up their voices together.  
32. The Governor of the family ordinarily is the fittest person to be as the mouth of the rest of the family.  
33. The Governor 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 Governor of the family in some cases may lawfully depute some fit person of his household to perform some service which he himself otherwise aught to see unto.  
36. If the Governor be remiss or indisposed hereunto, than the wife, or some other aught to put the work forward.  
37. If the Governor be froward, so as not to admit of family-duties; then the inferiors ought to redeem time, with as good conveniency as possibly they may.  
38. The several members of the family ought to perform religious services in secret, besides their joint service of God.  
39 Upon extraordinary occasions, religious families ought to spend more than ordinary time yea sometimes whole days together in religious services.  
40. Upon occasion of extraordinary service, it lawful & may be expedient to crave the assistance of neighbour godly-brethrens.  
41. In extraordinary cases and occasions, relig●ous fasting may and aught to be added to th● other religious services.  
42. Religious fasting may be used in families with assistants, aswell as publicly, as occasi●● shall require.  
43. There are sundry extraordinary occasions fo● religious services to be accompanied with fasting.  
44. As the occasions may be more frequent, so aught the services to be frequent also.  
45. As sanctifying the Sabbath day exempteth m● from working-days service in families, ss neither do working-days services exemp●● from keeping the Sabbath day holy, wholly.  
46. Public services in the solemn Congregation ought chiefly to be seen unto on the Sabbath day.  
47. Yet it concerneth Christian families and th● members thereof to see to other services als● 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 carriage in any kind of religious duties.  
49. All religious services ought to be performed by all sorts, in a spiritual 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 God's Name, are in a most dangerous state.  
52. So likewise are such families as do perform religious duties amiss.  
53. So are they also that are careless of learning to read, and of procuring, or making use of Bibles.  
54. Those families are altogether inexcusable, as do walk contrary to the good ways of God.  
55. Governors of families ought to endeavour earnestly after soundness of judgement, and godliness of conversation.  
56. Governors' ought to see to the ways of the members of their families, committed to their charge.  
57 Members of families ought to be tractable and ready to join in family-duties, submitting to their Governors therein.  
58. Those families are happy as, having the Lord to be their God, do serve him according to his will.    

A DEMONSTRATION OF FAMILY-DUTIES.  

I. PROPOSITION. It is the chief & grand concernment of all people to know & believe that the Lord is God.  

Infallible proofs taken out of the word of God to confirm 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 doth effectually inculcate it to the Israelites in the book of Deuteronomie, according to all that the Lord had given him in commandment unto them, 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 jesus (who was faithful to him that appointed him, as also Moses was faithful in all his house, Hebr. 3.2.) being asked, Mark. 12.28. Which is the first commandment of all? Answered, vers. 29. The first of all 〈◊〉 commandments is, Hear O Israel, the Lord 〈◊〉 God, is one Lord.   

Reasons or arguments taken out of God's word to demonstrate the 1. Proposition.  
I. REASON. Because God himself (who is infinite in wisdom and understanding, Psal. 147.5.) doth plainly testify, th●● the most seeming, considerable & valuab●● estimates of people, are of no worth in comparison of knowing him to be the Lord Go● See jerem. 9.23, 24. Thus saith the Lord, 〈◊〉 not the wise man glory in his wisdom, neither 〈◊〉 the mighty man glory in his might; let not then man glory in his riches: But let him that glorieth glory in this; that he understandeth & known me, that I am the Lord, etc.  
II. REAS. Because knowledge and be lief that the Lord is God, is both a go●● means, & also a clear evidence of life eternal: For so our blessed Saviour acknowledgeth & affirmeth in his heavenly prayer 〈◊〉 the behalf of his disciples a little before h●● sufferings; john. 17.3. This is life eternal is they might know thee the only true God, 〈◊〉 Now that this is of grand concernment, may be gathered from Moses his solemn attestation 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 seed may live.  
III. REAS. Because ignorance of God, or a not knowing him to be the Lord, will expose people to everlasting destruction from the presence of the Lord, & from the glory of his power at the latter day: As it is written, 2. Thess. 1.7, 8, 9 The Lord jesus shallbe revealed from heaven with his mighty Angels, In flaming fire, taking vengeance on them that know not God, etc. So that the terror of the Lord should persuade men to look seriously after the knowledge of God: 2. Cor. 5.11. For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for ●is soul? 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 known of any people; As it is most excellently argued, job: 11.7, 8, 9 Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is as high as heaven, what canst thou do? deeper than hell, what canst thou know? The measure thereof is longer than the earth, & broader than the sea: And 1. Timoth. 6.16.— dwelling in the light, which no man can approach unto, whom man hath seen, nor can see: Yet the Lord ha●● made manifest in his works, that whic● may be known of God. Rom. 1.19, 20. Ye● and he hath so revealed & declared himself in his word by his only begotten son, Ioh● 1.18. Hebr. 1.1. that his people may in the●● measure attain unto all riches of the fu●● assurance of understanding to the acknowledgement of the mystery of God. Colos. 2.2.    

II. PROPOSITION. Such people as do know & believe that the Lord is God, aught to perform religious worship & service unto his divine Majesty.  
PROOF. Moses the servant of the Lord inferreth this second Proposition from th● proof alleged to confirm the former or of Deut. 4.39. concluding thus ver. 40. The shalt keep therefore his statutes and commandments, etc. Now this is one of his commandments, that he be worshipped: for so o● Saviour Christ expoundeth Moses, Math. 4.10. It is written thou shalt worship the Lord t●● God. In like manner the Psalmist having occasionally showed how it was made known to judah & Israel that God is the Lord in● 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 God's people that do know and believe that the Lord is God, perform religious homage 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 witness, Rom. 2.14, 15. that he that is God, aught to be religiously worshipped; and accordingly have been wont (albeit superstitiously) to order their course, as is evident not only from their own books, but also in sundry passages of the Bible. See for this the Apostle Paul's testimony touching the Athenians, when by occasion he sojourned at the University of Athens, Act. 17.22, 23. Ye 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 UNKNOWN GOD; whom ye therefore ignorantly worship, him declare I unto you.  
II. REAS. Because a knowledge & belief 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 do challenge and call for homage and worship, 〈◊〉 due thereunto. For even so the holy servant of God in Scripture do argue. See jeren 10.6, 7. Forasmuch as there is none like unto the O Lord, thou art great, and thy Name is great● might; who would not fear thee, O king of nations, etc. Psal. 95.6. O come let us worship, 〈◊〉 fall down, & kneel before the Lord our Make Revel. 4.11. Thou art worthy, O Lord, to recei●● glory, and honour, and power, for thou hast created all things, etc.  
OBSERVAT. It is an infallible signe● 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 fool hath said in his he there is no God:— They call not upon the Lord.   

III. PROPOSITION. The religious worship and service, which people should perform unto God, aught to b● such as God himself doth institute and appoint.  
PROOF. The scope and sum of th● affirmative part understood in the second commandment of the Decalogue, Exod. 20.4. is, that God ought to be worshipped according to his own institution & appointment. Moreover likewise the sum of the commission given by our Saviour Christ in the new Testament to the Ministers of the Gospel, is, that they do only teach his commandments; as it is expressed, Math. 28.19. Go ye, & teach all nations,— Teaching them to observe all things whatsoever I have commanded you.  
I. REAS. Because God himself is the only Lawgiver and sovereign 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 judge, the Lord is our Lawgiver, (or statute-maker) the Lord is our King. jam. 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 own institution and appointment, is a vain worshipping of him, notwithstanding any pretence whatsoever, either of antiquity, custom, seeming reasonableness, or humane authority; etc. For so our Saviour Christ allegeth & approveth out of the prophecy of Esaias, Mat. 15.9. In vain they do worship me, teaching for doctrines the commandments of men. Year hence it is that the Lord God in high displeasure hath sometimes executed fearful punishment on transgressors in such kind; as 〈◊〉 to be seen in his proceed against the sons of Aaron very remarkably, Levit. 10.1, 2. Nadab and Abihu the sons of Aaron, too●● either of them his censer, & put fire therein, & p●● incense thereon, and offered strange fire before t●● Lord, which he commanded them not. And the●● went out fire from the Lord, and devoured them and they died before the Lord.  
OBSERVE. Like as Monarches & king's o● the earth are wont to take just offence at any of their subjects, that do usurp upon the●● royal prerogative, in presuming to do, 〈◊〉 requiring any thing to be done, or executed in their own names, and not in the name o● their Prince; accounting such disloyalty i● the compass of Praemunire: Even so the God of heaven & earth (who is King of kings, & Lord of lords Revel. 19.16.) willbe highly offended at all those presumptuous ones, as are bold to serve him otherwise then he hath given direction; as may appear by the Apostle Paul his intimation to the Churches of Galatia, Galat. 1.8, 9 But though we or a● Angel from heaven, preach any other Gospel unto you, then that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other Gospel unto you, then that ye have received, let him be accursed.   

iv PROPOSITION. The revealed will or word of God, which is contained in the holy Scripture, or Canonical books of the old, & new Testament, is the absolute rule of direction unto such worship & religious service, as is of Gods own institution and appointment to be observed and performed unto his most divine Majesty.  
PROOF. This Christ showeth in the parable of Dives and Lazarus, Luk. 16.29. Abraham saith unto him, They have Moses & the Prophets, let them hear them. Thus Moses teacheth, Deut. 29.29. The secret things belong unto the Lord our God: but those things which are revealed belong unto us, & to our children for ever, that we may do all the words of this law. And thus the godly Bereans approved themselves, as it may appear in that honourable testimony given unto them Act. 17.11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind and searched the Scriptures daily, whether th●● things were so.  
I. REAS. Because the holy Scripture divinely inspired, were therefore given un●● us, that we might walk in the light of th●● & so be made wise unto salvation by observing the directions in them. Isa. 8.19, 2● And when they shall say unto you; Seek unto the● that have familiar spirits, and unto wizards th● peep and that mutter: Should not a people see● unto their God? for the living to the dead? 〈◊〉 the law, & to the testimony: if they speak not 〈◊〉cording to this word, it is because there is no li●● in them. 2. Timoth. 3.16, 17. All Scripture given by in spiration of God, & is profitable for doctrine, for reproof, for correction, for instruct●● in righteousness: That the man of God may be p●●fect, thoroughly furnished unto all good works.  
II. REAS. Because God (who is a Sp●rit; john. 4.24. Infinite; Psal. 147.5. Eternal Immortal, Invisible, only wise; 〈◊〉 Timoth. 1.17. Almighty; Gen. 17.1. Good Psal. 136.1. Gracious and Merciful; Exo● 34.6. Holy; Iosh. 24.19. Just; Deut. 32. ● Perfect; Math. 5.48. and Glorious; Exo● 33.18.) cannot have a worship suitable an● proportioned unto his excellent Majesty save as he hath appointed and revealed to same in his Word. See Prov. 30.1, 2, 3, 4, 5, 6. The words of Agur the son of jakeh, even the prophecy; The man spoke unto Ithiel, even unto Ithiel and Vcal. Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy. Who hath ascended up into heaven, or descended? Who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell? Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reproove thee, & thou be found alyar. As if Agur had said, Such is the Majesty, & Mystery of the incomprehensible God even the Father, and of Jesus Christ in his hypostatical union, being Ithiel, or Immanuel, God with us; that no man further than he is taught by the pure word of God, & ordereth himself according to it, without any adding thereunto, can aright worship him in Spirit, and in truth, as the Father seeketh.  
OBSERVAT. Albeit the invisible things of God seen in the Creation of the world, Rom. 1.20. and in the works of his Providence, Act. 14.17. and in the law written in men's hearts, Rom. 2.15. do serve to leave men without excuse, for their not worshipping of God, as is meet: Yet none of these do sufficiently and effectually clee● men's understandings touching the ways 〈◊〉 God, where Scripture is not likewise mad● use of; as Christ convinceth the Sadduces Math. 22.29. Ye do err, not knowing the Scriptures.   

V PROPOSITION. The direction or pattern of religious worship and service unto God, contained in the holy Scripture, is propounded & set down in a various method or manner viz. Sometimes some parts of i● are directly expressed in Precept & Doctrines; and sometimes som● parts of it are only employed, and to be gathered by good consequence from Promises, Threatening, Examples, etc. mentione● & historically related.  
PROOF. I. The books of Moses, a● the Prophets do in great part consist of Precepts and doctrines: See Exod. 20.1. etc. containing the Decalogue. See also Math 5. & 6. & 7. cap. containing Christ's sermon on the mount, etc.  
II. The Scripture aboundeth in precious Promises unto the conscionable observers of some religious courses, that are not expressly commanded. An instance hereof is in Revel. 1.3. Blessed is he that readeth, & they that hear the words of this prophecy, & keep those things which are written therein: Albeit there is no express commandment to read the book of the Revelation, and to observe the contents of it: yet the blessing promised to the reading, hearing, and keeping, implieth that such course is wel-pleasing to God, & consequently that he willeth and requireth the same.  
III. The holy Scripture is full of Threaten of judgements and curses to be inflicted and executed on people in case of some courses omitted, which yet are not expressly commanded to be practised. An instance hereof is in jerem. 10.25. Pour out thy fury upon the families that call not upon thy Name. Howbeit there is no where in Scripture an express Precept given to families to call upon God's Name, yet this prophetical imprecation or threatening of God's fury to families for omission or contempt of such course, implieth that God requireth families to call upon his Name: For God in punishing any doth always proceed justly. Gen. 18.25. Shall not the judge of all the earth do right?  
IU. Sundry books both in the old and new Testament, are in great part historical and exemplary, containing divers examples of imitable practices, which have no express commandment. An instance hereof is in Act. 14.23. When they had ordained Elders in every Church, etc. This historical example implieth, that although there is no express direction to ordain Elders in every Church, yet notwithstanding that every Church ought to have Elders.  
I. REAS. Because if the directions in the holy Scripture should not be aswell gathered and drawn by just consequence from Promises, Threaten, and Examples, as from Doctrines and Precepts, than it would follow, that sundry portions of the Scriptures, could not be applied for common instruction: which yet is a principal 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, Threatening, or Example, may be said to be the exposition or intimation of some commandments, the which are not directly expressed: As namely the observation of the Lords day, or first day of the week, instead of the seventh day, or Sabbath of the old Testament, Revel. 1.10. Act. 20.7. 1. Corinth. 16.2. The baptising of women aswell as men, Act. 16.15. etc. For our Saviour Christ after his Resurrection, & before his Ascension spoke unto his Apostles of things pertaining to the kingdom of God, as it is written, Act. 1.3. So that doubtless things practised by them afterwards, which are mentioned in the Acts of the Apostles, were observed by virtue of such his direction. And whereas it is said, 1. john. 3.4. Sin is the transgression of the law; The meaning seemeth to be extended thus fare, that the law is transgressed not only in sinning against express precepts: but also against implied commandments in any of the forementioned ways of Promises, Threaten, or Examples recorded in the Scriptures.  
I. OBSERVAT. The ten commandments being exceeding broad: Psal. 119.96. cannot be interpreted according to their just latitude, unless their exposition be extended unto Promises, Threaten, Examples, etc. throughout the Scriptures, implying the true and full meaning of them in sundry particulars: As is most evidently to be seen in the affirmative part understood, of the second and third commandments of the first table.  
II. OBSERVAT. The Examples registered in the holy Scriptures may be said to be imitable, or that aught to be imitated, against which no just exception can be taken, nor any good reason given, why they should not belong & appertain 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 lawful for any to seek to enterprise. Christ likewise being God, & the Messiah, did such things, which Christians neither may attempt, nor can effect. The Patriarches, Prophets, Jews, Apostles, & Evangelists, did some things as Patriarches, as Prophets, as Jews, as Apostles, & as Evangelists, wherein it is not lawful to imitate them. Magistrates, Ministers, Parents, Masters, etc. have done, and may do some things, which their inferiors subjected to them may not do. But in some other things, God, and Christ, and the Patriarches, and the Prophets, and the Jews, and the Apostles, and the Evangelists, and the Magistrates, Ministers, Parents, and Masters may & aught to be followed, being of general or of special concernment for all, or several sorts of persons. See Ephes. 5.1. 1. Corinth. 11.1. james, 5.10. Hebr. 6. 11, 12. & 12.1. Philip. 3.17. Iosh. 24.15.   

VI PROPOSITION. One important direction, and special 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 natural 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 enemies, might serve him without fear; In holiness & righteousness before him, all the days of our life. And thus indeed the godly Israelites were wont to approve themselves, as the Apostle Paul testifieth on their behalf occasionally, Act. 26.7. Unto which promise our twelve tribes instantly serving God day & night hope to come.  
I. REAS. Because every day through Gods most wise dispensation & government, doth serve the Lord in its kind, ministering 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 showed 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. jesus Christ the same yesterday, and to day, and for ever. Lament. 3.22, 23. His compassions fail not; They are new every morning. And therefore his people ought every day in their measure to walk answerably; for so they shall walk worthy of the Lord unto all pleasing. Col. 1.10.  
III. REAS. Because Man's short life is reckoned by days. See Job 14.1. Man the is borne of a woman is of few days. This is four times in one sentence mentioned by the Patriarch jacob, Gen. 47.9. jacob said unto Pharaoh, The days of the years of my pilgrimage an● an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers, in the days 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 redeem the time, Ephes. 5.16. for otherwise we may be surprised by the coming of the Lord, in a day when we look not for him, and in an hour 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 go over their heads, without performance of some religious service unto him; like as they do day by day continually expect and seek 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, publicly & privately, by virtue of the fourth commandment of the moral Law, (viz. Exo. 20.4. Remember the Sabbath day to keep it holy) doth not exempt or free the people of God from spending some time in religious exercises every day of the week besides, according to that which hath been declared in the sixth Proposition.  
PROOF. David a man after Gods own heart (1. Sam. 13.14.) that conscionably observed the Sabbath day, as appeareth Psa. 9●▪ 1 Title; A Psalm or song for the Sabbath day, etc. was conscionable also of daily service. Psal. 61.8. I will sing praise unto thy Name for ever, that I may daily perform my vows. So the Christians in the new Testament had respect not only unto the Lord's day to keep it holy, Act. 20.7. Upon the first day of the week the disciples came together to break bread, etc. but also to religious exercises daily, Act. 17.11. And searched the Scriptures daily.  
I. REAS. Because God is the absolute & sovereign 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 Sun: And therefore he hath authority to command and appoint such service to be done as he pleaseth, either in our general or particular callings.  
II. REAS. Because in the old Testament there were sundry times set apart unto divine worship by Gods own institution and appointment, besides the moral Sabbath day. Levit. 23.4, etc. These are the feasts of the Lord, even holy convocations, which ye shall proclaim in their seasons; viz. The Passover, The feast of the first fruits, of Pentecost, of Trumpets, of Tabernacles, the day of atonement, etc. So that the keeping of the moral Sabbath should be no prejudice to religious service at any other seasonable times.  
OBSERVAT. The meaning of the argument used to persuade unto the religious keeping of the Sabbath day in Exod. 20.9. Six days shalt thou labour, & do all thy work, etc. seemeth to be, that the works of men's particular callings may & aught to be done only within the space of the six days of the week, 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 six days. And this will further appear, if it be also observed, that labour in men's particular callings is not commanded in the fourth commandment of the Decalogue, sigh it is in the first table, which enjoineth our duty towards God: but it seemeth to be required in the eight commandment, which is in the second table, directing our duty towards ourselves, and our neighbours.   

VIII. PROPOSITION. The worship and religious service which ought to be performed unto God every day, is, t● Prayer; 11. Some exercise in th● holy Scripture, and III. Godly Meditation.  
The Proofs and Reasons of this Proposition are to be seen in the declaration 〈◊〉 these kinds of religious services distinctly as followeth.   

IX. PROPOSITION. Prayer unto God is a principal part of such religious worship & service, as is taught in th● holy Scriptures, in which the people of God ought to spend sometime every day.  
PROOF. This Proposition is by good● just consequence implied in the Lord's pr●yer (as it is usually styled) in that fourth direction or petition, Math. 6.11. Give us 〈◊〉 day our daily bread; which is also expressed▪ the same effect, Luk. 11.3. For here●● we are given to understand, that it is our duty to seek unto God every day, for a supply of daily requisites for subsistence in this life. And this is manifest the rather, if we do observe that the term or adverbial 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 evils & miseries of sin & punishment are every day incident, Math. 6.34. Sufficient unto the day is the evil thereof: Prayer to God is a most effectual means to prevent, or stay, or remove the same. See this, Amos, 7.2, 3, 4, 5, 6. 1. Chron. 4.10. Amos and jabez by their prayers prevented, stayed, and removed invading evils; God accepting them. And thus much may also be gathered from the following directions and deprecations in the Lord's prayer, Math. 6.12, 13. Forgive us our debts; Led us not into temptation; but deliver us from evil. For God is able to keep from falling; jude, ver. 24. to subdue iniquity; Micah 7.19. to deliver out of temptation; 2. Pet. 2.9. to uphold in weakness; 2. Cor. 12.9. and to stay the course of evils: 2. Chron. 30.20. Yet notwithstanding he willbe 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 do it for them.  
II. REAS. Because Prayer to God, that most powerful way and means whic● God hath ordained and sanctified, for th● obtaining of such blessings, as he purpose● to bestow upon his people: As it is direct● taught, Math. 7.7, 8. Ask, and it shallbe giust you; seek, and ye shall find; knock, and it sh●●●● opened unto you. For every one that asketh, ●●ceiveth; and he that seeketh, findeth; and to b● that knocketh, it shallbe opened. jerem. 29. 1● 13. Then shall ye call upon me, and ye shall go 〈◊〉 pray unto me, and I will hearken unto you. A●● ye shall seek me, and find me, when ye shall se●●●● for me with all your heart.  
III. REAS. Because Prayer giveth 〈◊〉 sanctified and comfortable use of such blessings and mercies, as are already possessed a●● enjoyed by the people of God. See 1 Ti● 4.4, 5. Every creature of God is good; etc. for 〈◊〉 is sanctified by the word, and prayer.  
OBSERVAT. When God is sought un●● every day by prayer, for a bestowing of da●●● requisites; it is a good testimony, that the●● is an acknowledgement, and dependence t● his gracious providence, & fatherly dispensation 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 th● famine, which lasted three years, sought 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 Psalm; to express his gratitude, and to teach others, how to demean themselves in time of straits, and wants, namely, to go 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 do not limit & stint themselves unto a set form of words; but rather that they do 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 been wont usually & for the most part to conceive their prayers. Daniel, greatly beloved, when he understood by his reading in the book of the prophecy of Jeremiah, the number of the years to be accomplished in the desolations of Jerusalem, conceiveth his prayer accordingly. See Dan. 9.1, etc. The book of God is plentiful in instances of this kind, as may be seen in the book of Psalms, and other historical books.  
I. REAS. Because every gift of God Spirit, and consequently the gift of prayer, aught to be stirred up, and exercised, according to just occasions offering themselves, See 2 Timoth. 1.6. I put thee in remembrance, that thou stir up the gift of God that is in thee. For therefore God doth bestow the gift 〈◊〉 prayer upon his people, that they may exercise the same, & so attain the fruit thereof▪ Zach. 12.10, 11, etc. compar. with chap. 13.1. And I will pour upon the house of David, and upon the inhabitants of jerusalem, the Spirit 〈◊〉 grace, and of supplications, and they shall loo● upon me whom they have pierced, and they sha●● mourn, etc. In that day there shallbe a fountain opened to the house of David, & to the inhabitan●● of jerusalem, for sin, and for uncleanness.  
II. REAS. Because there are varieties 〈◊〉 necessities and occasions which do oftentimes fall out, and present themselves daily unto the people of God: So that it is therefore requisite, they should frame thei● prayers suitable thereunto. Solomon in 1. King. 8.33, etc. giveth instances of sundry occasions of prayer, and of suitable seeking of God; as namely, Trespasses, Captivity, Drought, Famine, Sword, Pestilence, Blasting, Mildew, Locusts, Caterpillars, etc.  
III. REAS. Because when the gift of prayer is exercised and stirred up, in conceiving and uttering of our requests according to the present occasion; then the Spirit doth more sensibly help our infirmities (as a voice speaking in our ears behind us, Isai. 30.21.) dictating and giving matter, words, and affections according to the will of God; whereas we ourselves for the most part are ignorant, dull, cold, unaffected, and indisposed dat such time. See Rom. 8.26, 27. Likewise the Spirit helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with groan which cannot be expressed. And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God.  
OBSERVAT. The gifts of knowledge & utterance, wherewith some persons are enriched (1 Corinth. 1.5.) being common gifts of the Spirit; that is to say, such gifts as are common to some natural men, & hypocrites, and given to them aswell as to the regenerate ones (Isaiah, 58.2, 3, etc.) ought to be exercised and improved carefully, and conscionably to the advantage of the giver, that hath committed them to their trust to such ends; as the parable of the talents showeth: Math. 25.14, 15, etc.   

XI. PROPOSITION. Albeit conceived prayer (as hath been said, Proposit. X.) is the best and most approved way ordinarily, to express the desires of the soul; as proceeding and issuing from a more special assistance of the Spirit of God: yet it is not only lawful, but may be also very expedient and requisite, for some persons, and at some times, to use set forms of prayer.  
PROOF. The Lord's Prayer, is not only a rule of prayer, but also a form of praver: As appeareth by comparing together Math. 6.9, etc. and Luk. 11.2. For in Matthew it is said, After this manner pray ye; etc. But in Luke it is said, When ye pray, say, Our Father, etc. There are also sundry forms of prayer, which were prescribed for some persons, & on some occasions. See Numb. 6.23, 24, 25, 26. & 10.35, 36. Psal. 20. & 102. etc.  
I. REAS. Because many of the people of God at their first entrance into the profession of the Gospel, being newly converted, are as yet very ignorant of the ways of God, not knowing how to walk or order their religious course, or to pray aright; but do stand in great need of some helps: for so it was with the disciples of John the Baptist, and with the disciples of our Saviour Christ also; as may be gathered from that request which one of Christ's diciples made unto him, Luk. 11.1. Lord teach us to pray, as john also taught his disciples.  
II. REAS. Because many members of Christian Congregations, and Families, are dull of hearing, and slow of conceiving of what is said and uttered in the ministry of the word touching some divine truths: for so the Apostle affirmeth of the believing Hebrews, Hebr. 5.11. Ye are dull of hearing. Which affirmation is aswell appliable unto praying, as to the hearing of the word preached, sigh understanding and discerning is requisite in prayer, aswel as in hearing of the word; as is employed in that demand of the Apostle Paul, 1. Corinth. 14.16. How shall he that occupieth the room of the unlearned, say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? As if he should say, Unless he that is present at prayer do understand what is prayed, he cannot be a fruitful partaker of such prayer. And therefore as it is very meet, that in the ministry of the word, the same things be oft repeated and inculcated, Philip. 3.1. So it is likewise is prayer.  
I. OBSERVAT. Prayer is an expression of our will to God. See Psal. 25.1. Now whatsoever condition or qualification is required unto prayer (or lifting up the soul to God) to make it lawful and acceptable, the same may be made use of in a set form o● prayer, viz. Knowledge, Conscience, Faith Hope, Sincerity, Fervency, etc.  
II. OBSERVAT. The words of him that uttereth a prayer in the presence of others, are unto them as a set form of prayer, and for aught they know, may be a form premeditated & prepared to be expressed word for word: And they are bound to confine their spirit thereto, and in no sort to suffer their hearts to wander, or to be otherwise occupied; as it is implied, Deut. 27.14, etc.   

XII. PROPOSITION. Some exercise in the holy Scripture is also a part of that religious service which the people of God ought to observe daily.  
PROOF. God himself doth prescribe this daily practice to his people, Josh. 1.8. This book of the law shall not departed out of thy mouth, but thou shalt meditate therein day & night, that thou mayest observe to do according to all that is written therein, etc. And the noble Bereans walking according to this doctrine had singular approbation & commendations, Act. 17.11. They searched the Scriptures daily, etc.  
I. REAS. Because the word of God is the spiritual man's daily bread, wherewith his soul is fed, & his spiritual strength and stature promoted; as it is intimated, 1 Pet. 2.2. As new borne babes desire the sincere milk of the word, that ye may grow thereby. This spiritual food is as necessary and useful for the soul every day, as corporal repast for the body: And accordingly the godly-wise have esteemed of it. See Job, 23.12. I have esteemed the words of his mouth, more than my necessary food.  
II. REAS. Because daily exercise in the Scripture is an effectual preservative against the danger of daily sinning against God, notwithstanding the deceitfulness of sin is such as it is: For I. The word will discover sin, Rom. 7.7. and so give prevention to it. See Psal. 17.4. By the words of thy lips, I have kept me from the path of the destroyer: As if David had said, The knowledge I have of thy word through my daily converse in it, hath restrained me from the kill of Saul when temptation and opportunity serve● thereunto. II. The word daily conversed 〈◊〉 will cleanse from such sins, as by occasion any do fall into, or are overtaken withal See Psal. 119.9. Wherewith shall a young m●● cleanse his way? by taking heed thereto according to thy word.  
III. REAS. Because the word of Go● is a part of our Christian & spiritual armour● even the Sword of the Spirit, Ephes. 6. 1● to defend against Satan, who daily goeth about like a roaring lion, seeking whom he may devour. 1 Pet. 5.8. job, 1.7. & 2. ●. Our blessed Saviour Christ by his skilful us● of this spiritual weapon fully defeated Sat●● in his three most violent assaults, Mat. 4.4.  
OBSERVE. The holy Scripture for the excellency thereof, is called Bible or books by way of eminency, because these books do fare surpass all others in respect of their authority and use. See Joh. 5.39. Search th● Scriptures; for in them ye think to have eternal life 2 Pet. 1.19. We have also a more sure word of prophecy, whereunto ye do well that ye take heed, a unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts.   

XIII. PROPOSITION. The Scripture-exercise requisite every day, consisteth either I. In reading of it; II. In singing of Psalms; III. In Catechising; or iv In Conference. In any one, or two, or all of these, as opportunity may serve and permit.  
The proofs and reasons of this Proposition, are to be looked for in the declaration of these distinct kinds of Scripture-exercises in the Propositions immediately following.   

XIV. PROPOSITION. Reading of the Scripture, or hearing it read, is a religious service, which ought frequently to be performed.  
PROOF. Daily reading of the word is enjoined to Kings. See Deut. 17. vers. 18, 19 He shall write him a copy of this law in a book, out of that which is before the Priests the Levites. And it shallbe with him and he shall read therein all the days of his life, etc. If a King's weighty affairs do not exempt him from this daily service unto God, much less may others be dispensed with.  
REAS. Because frequent reading of the word is very effectual for the bettering of our spiritual state daily. See Deut. 17.19, 20 The King shall daily read, That he may lear● to fear the Lord his God, to keep all the wor● of this law, & these statutes to do them: That 〈◊〉 heart be not lifted up above his brethren, and t●● he turn not aside from the commandment, to t●● right hand, or to the left, etc.  
OBSERVAT. Albeit much reading men's writings and books, is a weariness 〈◊〉 the flesh, and there is no end therein: y●● by reading the words of truth in the hol● Scripture, we may be daily admonished 〈◊〉 our whole duty: The sum whereof is Fear God, and keep his commandments. S●● Eccles. 12.10, 11, 12, 13.   

XV. PROPOSITION. In reading the Scripture daily it seemeth to be most expedient & profitable to read in order the several books and chapters, from the beginning of Genesis to the end of the Revelation.  
PROOF. This Proposition is considerable from the course and method that th● penmen of the Scripture have observe● (speaking as they were moved by the hol● Ghost, 2 Pet. 1.21.) in their setting down in order for the most part the contens 〈◊〉 their writing. See this implied by the Evangelist Luke his preface to his history of the Gospel, Luk. 1.1, 2, 3. Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us; Even as they delivered them unto us, which from the beginning were eye-witnesses, & ministers of the word: It seemed good to me also, having had perfect understanding of things from the very first, to write unto thee in order, etc.  
I. REAS. Because there is for the most part some coherence both in the books, and the chapters, either in regard of time or matter, for giving further light to the understanding thereof; which by reading in order may be better observed. This is evident to any that are at all versed in the Bible.  
II. REAS. Because a reading in order all the Bible respectiuly, argueth a due esteem of the Author & contents thereof, as being wholly and equally the word of God, and wholly profitable. See 2 Timoth. 3.15, 16. From a child thou hast known the holy Scriptures. All Scripture is given by inspiration of God, and is profitable, etc.  
I. OBSERVAT. Some portions of the holy Scripture in respect of our use may at some times, & on some occasions, be more fruitfully conversed in than others. The book of Psalms and of Isaiah, are both of them made use of about sixty times in the new Testament; some books are mo●● doctrinal than others; as the book of Proverbs, etc. So are some chapters; as Matther 5.6. & 7. chap. etc. yet this hindereth n●● but that in daily reading an order is to be observed.  
II. OBSERVAT. Any portion of Scripture being read, observed, and remembered though it be not understood for the present yet it may be useful and profitable for afterwards. This may be seen by that which 〈◊〉 testified of the Disciples, John. 2.22. Wh●● jesus was risen from the dead, his Disciples ●●membred, that he had said this unto them; and th● believed the Scriptures, etc. One special bene● of such reading, is that it prepareth & fitte● to a better profiting by the ministry of the word; as appeareth by the Eunuches profiting by Philip's Sermon, although he was ignorant of that which he read before that time See Act. 8.35, etc.   

XVI. PROPOSITION. Singing of Psalms is a Scripture-exercise of divine institution that ought to be used frequently by the people of God.  
PROOF. See Coloss. 3.16. Let the 〈◊〉 of Christ dwell richly in you, in all wisdom; teaching & admonishing one another in Psalms, and hymns, and spiritual songs, singing with grace in your hearts unto the Lord. Ephes. 5.19. Speaking to yourselves in Psalms and hymns and spiritual songs, singing, and making melody in your hearts to the Lord.  
I. REAS. Because inasmuch as we ought always to serve God with joyfulness, and gladness of heart, as it is implied, Deut. 28.47. Philip. 4.4. Singing of Psalms is an effectual way and means to express such rejoicing: as is taught, James, 5.13. Is any merry? Let him sing Psalms.  
II. REAS. Because God doth graciously accept and reward a due serving of him in singing of Psalms. This may be gathered from his gracious respect to King jehoshaphat and the people of judah, after their consultation and appointment of Singers, according to his ordinance. For at the same time that they began to sing, he confounded their enemies. See 2 Chron. 20.22. And when they began to sing and to praise, the Lord set ambushments against the children of Ammon, Moab, and mount Seir, which were come against judah, and they were smitten, etc.  
OBSERVE. God's 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 Psalms daily sigh singing of spiritual songs is a heaventh service performed by the heavenly host continually. See Luk. 2.13, 14. And sudden there was with the Angel a multitude of the heavenly host, praising God, and saying; Glory 〈◊〉 God in the highest, and on earth peace, good wa● towards men, Compared with Revel. 4.8, 9, 10, 11. And the four beasts had each of the● six 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 wa● and is, and is to come, etc.   

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 himself commandeth and commendeth unto his people, Deut. 6.6, 7. The words which I command thee this day, shallbe in thine heart. And thou shalt teach them diligently unto thy children, etc. Prov. 22.6. Train up (or Catechise) child in the way he should go, etc.  
I. REAS. Because catechetical instruction and information is very requisite & necessary for such Christians as are novices, & unskilful in the word of righteousness. For so the Apostle Paul convinceth some of the believing Hebrews, Hebr. 5.12. For when for the time ye ought to be teachers, ye have need that one teach you again, which be the first principles of the Oracles of God, and are become such as have need of milk, and not of strong meat.  
II. REAS. Because the good fruit and effect of frequent Catechising and teaching willbe 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. Catechise, or train up a child in the way he should go, and when he is old, he will not departed from it.  
OBSERVE. Catechism properly considered, is an occasional Scripture-exercise, to be used amongst such specially, as are young 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 proposal and opening of catechetical doctrine from time to time i● the hearing of grown Christians may be very useful. See this implied, Luk. 1.4 That thou mightest know the certainty of these things wherein thou hast been instructed, or Catechised.   

XVIII. PROPOSITION. In the religious exercise of Catechising, it is not only lawful, but also it may seem to be expedient to make use for the most part of a set form of some approved Catechism.  
PROOF. The Apostle Paul instructed his scholar Timotheus in a Form of sound words, which probably was a set form of Catechism. See 2 Timoth. 1.13. Hold fas● the form of sound words which thou hast heard of me, etc. It seemeth also that the believing Romans had been taught a form of Catechism, which they willingly learned, and hearty submitted unto; as is testified of them, Rom. 6.17. Ye have obeyed from the heart, that form of doctrine, which was delivered you.  
I. REAS. Because it is a great help to our understanding and memory to have the sum of Christian religion, which is promiscuously set down here and there in several parts of the Bible, to be compendiously abridged and methodically digested with good coherence in a set form of Catechism. It may seem that the Apostles of Christ in the purest primitive times did frame such a Catechism, which was called the Principles of the doctrine of Christ, or the Foundation; consisting of six principles, viz. I. Of Repentance from dead works; II. Of Faith towards God; III. Of Baptism; iv Of Laying on of hands; V Of the Resurrection of the dead; And VI of Eternal judgement. See Hebr. 6.1, 2.  
II. REAS. Because in a form of Catechism (as in a Map, in one prospect or view, as it were) much may be discerned with ease & delight in a short time. As Moses was showed 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 form of Catechism.  
OBSERVAT. It is one of Gods most gracious dispensations in these latter days, that he hath granted the pen of the godly-learned interpreters, men of thousands, to write so many orthodox forms of Catechism, for the instruction of the ignorant in the grounds of Christian religion. Oh that such as have a price in their hand to get wisdom, had hearts likewise to make use of it! See Prov. 17.16.   

XIX. PROPOSITION. Religious conference, repetition of Sermons, ask & answering of good questions, is a divi●● ordinance, which ought often be practised.  
PROOF. The example and practice Christ and his disciples argueth this. S●● Mark. 4.10. When he was alone, they that 〈◊〉 with him, with the twelve, asked him of the Pa●●ble which he had insisted upon in his S●●mon. So Math. 13.51. jesus saith unto th●● (viz. to his disciples, after his public pre●●ching was ended) have ye understood all th●● things? They say unto him, Yea Lord, etc.  
I. REAS. Because religious conference and mutual exhortation is a good reme●●● against the most dangerous spiritual mala● of hardness of heart, occasioned and su●● thered by the deceitfulness of sin; as implied Hebr. 3.13. But exhort one another daily, while it is called to day, lest any of you● hardened through the deceitfulness of sin.  
II. REAS. Because godly talk and gracious speech tending to edification, is ve●● effectual to minister grace to the hearers, i● moving and stirring up the affection's to●● zealous temper. See Luk. 24.32. Did 〈◊〉 our hearts burn within us while he talked with us ●y the way, & while he opened to us the Scriptures?  
OBSERVAT. Like as the Galilean dialect or manner of speech did bewray Peter ●o be one of Christ's disciples: Math. 26.73. Mark. 14.70. So the language of Canaan made use of by such as serve the Lord (Isai. ●9. 18.) argueth them to be religiously affected and disposed. The Psalmist noteth it to be a mark and property of godly persons. Psal. 37.30. The mouth of the righteous speaketh wisdom, & his tongue talketh of judgement. Sith ●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 book of the law shall not departed out of thy mouth, but thou shalt meditate therein day and night. And accordingly the godly-wise have been wont to exercise themselves. See Gen. 24.63. The Patriarch Isaac went out into the field to meditate at eventide: It seemeth it was his usual course, David was frequent herein. See Psal. 119. ● O how I love thy law! it is my meditation the day.  
I. REAS. Because godly meditation very profitable and helpful to furnish a store the heart with good matter to be u●red, according to occasion offering it sel●● The most wise king Solomon had good experience herein. See Psal. 45.1. My he●● inditing a good matter; I speak of the things wh●● I have made touching the King: My tongue is ●pen of a ready writer, etc.  
II. REAS. Because good meditation 〈◊〉 much affect the heart, according to 〈◊〉 subject that is meditated upon. See Ps●● 119.15. I will meditate (saith David) on 〈◊〉 precepts: and have respect unto thy ways: A●● he had said, A meditation on God's precept is singularly useful to work my heart u●●● a respect of God's ways, and therefore I w●● meditate on them. So likewise vers. 55. ibi●● I have remembered thy Name, O Lord, in the nig●● and have kept thy la; As if he had said, M●● remembering and meditating on thy Na●● in the night season hath been effectual ●● stir me up, unto the observing & keeping of thy law.  
OBSERVE. Meditation is either occasio●nall; or set and deliberate.  
I. Occasional meditation is a making use ●f such things as by the providence of God ●o offer themselves to our eyes, ears, etc. 〈◊〉 we are in our callings, as the circumstances will permit. Thus Peter meditated on his deliverance out of prison. See Act. 12.11.  
II. Set and deliberate meditation is, when here is a purposed sequestering one's self part, to perform this exercise more thoroughly, and a making use of some fit and ●lect matters to be meditated on; and than enlarging the mind and affections thereabouts. See Gen. 24.63.   

XXI. PROPOSITION. The most seasonable and fitting ●ime of every day, aught to be allotted and taken for the daily ●orship and service, which God requires his people to perform unto him.  
PROOF. The Lord himself giveth this direction unto his people of Israel. See Numb. 28.1, 2. And the Lord spoke 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 sweet savour unto me, shall ye observe to offer unto me, in their due season. Levit. 23.4. These are the feas●●● the Lord, even holy convocations, which yee●●● proclaim in their seasons.  
I. REAS. Because Time being a nece●●ry and unseparable adjunct of every actio●● be done, therefore the most seasonable● convenient time ought to be discerned● laid hold on thereunto. Eccles. 3.1. 〈◊〉 every thing there is a season, and a time to 〈◊〉 purpose under the heaven, etc.  
II. REAS. Because seasonable perform●●ces of any businesses taken in hand, do m●● beautify and adorn the same. Eccles. 3.1. God hath made every thing beautiful in his ti●● Prov. 15.23. A word spoken in due season 〈◊〉 good is it?  
OBSERVE. When in Scripture the peo●●● of God are required to do any duty 〈◊〉 ways, or continually; viz. 1 Thess. 5. ● 17. Rejoice evermore. Pray without ceasing, 〈◊〉 The meaning seemeth to be that thanksgiving and prayer, and other religious dutiful and exercises, aught to be performed at seasonable and fitting times for performa●●● thereof. Otherwise the duties of their particular callings would be wholly interrupt and neglected, which yet are allowed 〈◊〉 enjoined to be done. 2 Thess. 3.10. Alb●● these are not to be left undone. Math. 2●▪ 23. Allus. For as Mephibosheth his ea●●● ●read continually at David's table, 2 Sam. 9.7. imported that he did eat every day at Da●ids table, at usual meale-times, or at the accustomed times of eating: so it is in this ●ase also of time for religious duties, viz. in ●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. ●nd Scripture-exercises above mentioned.  
PROOF. God the Father who hath put ●he times and seasons in his own power, Act. 1.7. did appoint the morning and the ●vening for his service, day by day, even his ●aily  offering of two lambs, Numb. ●8. 4. The one lamb shalt thou offer in the mor●ing, and the other lamb shalt thou offer at even, etc. And accordingly the godly, who have behaved themselves wisely in their ways, ●ave ordered their course. See Psal. 5.3. My voice shalt thou hear in the morning, O Lord, ●n the morning will I direct my prayer unto thee. Psal. 141.2. Let my prayer be set forth before thee ●s incense; and the lifting up of my hands as the ●vening sacrifice.  
I. REAS. Because the variety of the ●●●casions and affairs of every day, and the necessity's of every night, are such as have 〈◊〉 of God's counsel and encouragement in 〈◊〉 outgoing of the morning and evening 〈◊〉 every day and night; if so they may be m●●● to rejoice. Now this shallbe effected 〈◊〉 a seasonable converse with God morning 〈◊〉 evening every day. See Psal. 65.2. O●●● that hearest prayer, unto thee shall all flesh co●●● compar. vers. 8. Thou makest the outgoing of 〈◊〉 morning and evening to rejoice.  
II. REAS. Because in the morning usually men's spirits are most fresh and ap●●● any undertake, as is implied, Job, 11. ●●▪ So that it is meetest to give unto God s●●● first fruits. Allus. Prov. 3.9. Honour 〈◊〉 Lord with thy substance, and with the first fr●●● of all thine increase. And in the evening usually men are freest from the distractions 〈◊〉 their worldly businesses and employments in regard of darkness overtaking, as is implied, Psal. 104.23. And in that respect 〈◊〉 freest at such time for God's service. S●●● Psal. 3. vers. 4, 5. I cried unto the Lord with 〈◊〉 voice, and he heard me out of his holy hill. Sel●●● I laid me down, and slept, etc.  
OBSERVE. Prayer & Scripture-exercis●● morning and evening, are the godly 〈◊〉 his keys, 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 Sun ●hall not smite by day, nor the Moon by ●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 solemn ordinance of God for the Israelites, might ●n some cases be forborn and omitted for time; viz. in case of a journey, or some uncleanness, etc. Numb. 9.13. So the religious duties for the day, when such works do 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.  
I. REAS. Because the Lord God, who ●s the only absolute lawgiver (Isaia. 33.22.) may dispense with his own law as seemeth good unto himself, and as sometimes he hath done. He dispensed sometime wi●● the sixth commandment of the Decalogue▪ Thou shalt not kill; when he appointed Ab●ham to offer up his son Isaac. See Ge●● 22.2. And with the eight commandment Thou shalt not steal; when he directed th● Israelites to spoil, or rob, the Egyptian See Exod. 3.22.  
II. REAS. Because God the Father wh●● hath put the times in his own power, h●ving an absolute sovereignty over them; 〈◊〉 is expressed, Psal. 74.16. The day is thine, 〈◊〉 night also is thine; may therefore dispose● them according to the will of his ow● pleasure. See Matth. 12.8. The son of m●● Lord, even of the Sabbath day.  
OBSERVE. The Sovereign Lord Go● may do with his own, what he wil● Math. 20.15. Is it not lawful for me to do w●●▪ I will with mine own? He may appoint th● same time to a work of mercy or necessity which he hath ordinarily designed unto th● solemn serving of him. See Math. 12.7, 8.   

XXIV. PROPOSITION. When by occasion of works of necessity, any one is necessitated 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 grievous, 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 jerusalem unto his disciples. See Math. 24.20. Pray that your flight be not on the Sabbath day. For it would be grievous to fly on the Sabbath day, consecrated to religious serving of God, though necessity did compel thereunto; sigh by such flight there must needs be an unavoidable omission of the solemn worship of God. So it is in other cases likewise.  
I. REAS. Because through an omission of solemn 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 God's solemn worship, occasioned by saul's persecuting of him. Psal. 63.1, 2. My soul thirsteth for thee; my fl●● longeth for thee; in a dry and thirsty land, who no water is: To see thy power and thy glory, as have seen thee, in the Sanctuary. There is the same reason for complaint in regard of necessary omission of solemn serving of God morning and evening.  
II. REAS. Because there is great dange● of spiritual distemper in the soul 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 th● deceitfulness of sin.  
OBSERVE. As the want of corporal repa●● although it be but for a day, will occasion and cause some faintings of spirits; as is to be seen in that fainting that was in the people in saul's army, when they had had no foo● for the space of one day: See 1 Sam. 14. 2●.29. So likewise in the want of spiritual repast to be tasted in God's ordinances, th● soul or inward man, willbe apt and ready 〈◊〉 faintings; as David professeth, Psal. 84. ●● My soul fainteth for the courts of the Lord, &c▪ This is likewise appliable in the case of dai●● serving of God.   

XXV. PROPOSITION.  and slight 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 doth notably convince the Jews after their return from the captivity, of gross failing, for a sleight excusing their delay of re-edifying 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, etc.  
I. REAS. Because vain pretences and excuses do argue and bewray unsoundness of heart and notorious hypocrisy, which God (the searcher of men's hearts and ways, Jerem. 17.10.) taketh notice of, and convinceth, as tending to apostasy. See 1 Timoth. 4.2. Speaking lies in hypocrisy, having their conscience seared with an hot iron.  
II. REAS. Because such hypocritical pretences and excuses will afford 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, fearfulness hath surprised the hypocrites: who among us shall dwe●● with the devouring fire? who amongst us shal● dwell with everlasting burn?  
OBSERVE. It is utterly a fault, to be addicted to excuses; yea it will find out in du● time, and cause ruin. It was inexcusable on saul's part to command the Priest to withdraw his hand by occasion of an unjust fear of danger. 1 Sam. 14.19. It was the fault of Felix to dismiss the Apostle Paul as he was preaching, upon a pretence of taking a more convenient season to send for him again. Act. 24. vers. 25. It was the sin of Jeroboam the son of Nebat (who made Israel to sin) to hinder the ten tribes from going up to Jerusalem to worship, pretending it would be too much pains for them. 1 King. 12.28. Thus it is in all vain and unwarrantable excuses.   

XXVI. PROPOSITION. More or less 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. Unto whomsoever much is given, of him shallbe much required: and to whom men have committed much, of him they will ask the more.  
I. REAS. Because God, who dispenseth his gifts diversely, even to every one according to his ability of employing 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 doth perform in truth and sincerity, according to his talon, whether it be more or less. See 2 Corinth. 8.12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.  
OBSERVE. In the time of the Ceremonial law the people of God were required to offer, only as their state and ability would suffer. See an instance hereof in the case of a woman's purification, Levit. 12.8. If she be not able to bring a lamb, than she shall bring two turtles, or two young pigeons; the one for the  offering, and the other for a sin offering: and the Priest shall make an atonement for her, and she shallbe clean. Our Saviour Christ likewise doth highly value the widow's farthing cast into the treasury. Mark. 12. vers. 4●●   

XXVII. PROPOSITION. The daily worship and service to be observed unto the Lord. Morning and Evening, ought t● be performed by the Famili●● and households of the people o● God.  
PROOF. This Proposition may be endently inferred from that prophetical imprecation, or threatening, Jerem. 10. 2● Pour out thy fury upon the Families, that call 〈◊〉 upon thy Name. And also from the approved testimony, which God himself giveth un●● Abraham touching this matter. See G●●● 18. vers. 19 I know Abraham, that he will command his children, and his household after him and they shall keep the way of the Lord.  
I. REAS. Because God hath made a special covenant of grace with the Family's 〈◊〉 his people: and therefore he expecteth a●● looketh for special religious family-duties from them. See Jerem. 31.1. At the same ti●● saith the Lord, will I be the God of all the famili●● of Israel, and they shallbe my people, etc.  
II. REAS. Because the members of the same family, do usually, and for the mo●● part share and partake more or less both in the welfare, & in the miseries of one another mutually. And therefore they ought to use the means that God hath sanctified and ordained for the mutual good and benefit of one another. Noah and his household were preserved in the Ark. Gen. 7.1, etc. Rahab and her household were saved at the overthrow of Jericho. Josh. 6.23. Obed-Edom & his household were blessed because of the Ark. 2 Sam. 6.11, 12. Nabal and his whole family were in danger of destruction together. 1 Sam. 25.17. Achan and his household perished together. Iosh. 7.24.  
OBSERVE. It is remarkable throughout the holy Scriptures, how whole families, with their Governors, are many times made mention of together. Salvation came into Zacheus his house, when he became a son of Abraham. Luk. 19.9. Cornelius feared God, and his house. Act. 10.2. Lydia was baptised, and her household. Act. 16.15. The Gaoler with all his house believed. Act. 16.34. Paul baptised the household of Stephanus. 1 Corinth. 1.16. The house of Onesiphorus is prayed for by the Appstle Paul jointly. 2 Timoth. 1.16, etc.   

XXVIII. PROPOSITION. Family-duties of religion ought to be performed both morning and evening, every day, by the whole family of the people o● God, jointly, and together.  
PROOF. Worthy Joshua, that most victorious General of the Israelites, when h● had gotten the land of Canaan into the possession, and driven out the inhabitant professeth this for himself, & for his who●● family; Josh. 24.15. As for me, and my ho●● we will serve the Lord. And according 〈◊〉 this his most pious resolution, the Israeli●●● do at the same time profess in like manner. See Josh. 24.16, 17, 18— 21— 24.  
I. REAS. Because every family of the people of God, is, as it were, a little Church or Congregation of Saints. See Rom. 16. ●● Philem. vers. 2. And to the Church in thy ho●● Now in a Church-assembly the worship 〈◊〉 service of religion ought to be perform by the congregation jointly. See this Ne●●● 8.1. And all the people gathered themselves together, as one man, etc. 1 Corinth. 11.33. Wh●● ye come together, tarry one for another.  
II. REAS. Because God hath order the condition of families, for the most pa●● in such sort, that there is convenient opportunity for the members of them to be prese●● together morning and evening every day; albeit in other parts of the day their affairs may call them to be abroad, and severed one from another. And this may seem to be some reason of that direction, Deut. 6. vers. 7. Thou shalt teach them, when thou liest down, and when thou risest up: that is, both morning and evening.  
OBSERVE. As it was one ordinance of the Passeover in the celebration of it, that it should be eaten in every family by the members of it jointly, and together: Exod. 12.46. And accordingly it was observed by our Saviour Christ, and his disciples, who were his family: See Math. 26.18, 20. Mark. 14.14, 17, 18. Luk. 22.11, 14. So it ought to be in other religious family-duties; the Governor & the rest of the family ought to join together.   

XXIX. PROPOSITION. Albeit in prayer and Scripture-exercises, there ought to be a joining together by the members of the family, morning and evening, every day, as hath been showed in the former Proposition; yet notwithstanding in the religious exercise of meditation it must be otherwise: viz. The several members of the family ought to meditate alone & apa●● by themselves; as opportunity i● the day time, or in the night season, serveth thereunto.  
PROOF. See this in the examples of God servants. Gen. 24.63. Isaac went out into th● field to meditate at eventide. Psal. 119. 14● David saith, Mine eyes prevent the night watches; that I might meditate in thy word.  
REAS. Because meditation is a work 〈◊〉 the inward man, or an act of the mind, a●● heart, seriously discoursing of this or that and answerably affected. This is implied Psal. 19.14. & 45.1. & 49.3. The meditation● my heart. And therefore others cannot joy●● therein. See 1 Corinth. 2.11. For what m●● knoweth the things of a man, save the spirit of m●● which is in him?  
OBSERVE. If meditation indicted in th● inward man of the mind and heart, sha●● afterwards be uttered by word of mouth i● the presence of others; such an utterance o● it, altereth and changeth the nature of the service; whether it be in preaching, prayer conference, etc. Sith such uttering is the good fruit of godly meditation of the heart. See Psal. 45.1. My heart is inditing a good matter: I speak of the things which I have made touching the King: my tongue is the pen of a ready writer.   

XXX. PROPOSITION. For the more decent, orderly, and edifying performance of religious family-duties morning and evening daily, some one of the Family ought to be, as it were, the mouth of the rest, going before them in the reading of the Scripture, and in making their requests known by prayer and supplication with thanksgiving: And the others of the family ought to testify their assent only by a reverend & silent attention, and at the end of prayers, saying Amen, or So be it.  
PROOF. See both of these: First, for Scripture-exercise, 2 King. 22.10. Shaphan read it (the book of the law) before the ki●● Josiah. Secondly, for prayer, Act. 27.35. He (the Apostle Paul) gave thanks to God in the presence of them all: that is, He being in the ship, and to eat something with the rest o● the company, was, as it were, their mo●●● in the requisite thanksgiving at that time. See also in our Saviour Christ's course, whe● he prayed with his disciples, John. 17.1. Th●●● words speak Jesus, and lift up his eyes to heave● and said, Father, etc.  
I. REAS. Because the Lord, who is a God of order, and not of confusion, doth require a decent and orderly performance 〈◊〉 religious services, which is when one speaketh, & others keep silence; as the Apostle Paul showeth more fully, 1 Corinth. chap. 1● and then concludeth thus, vers. 40. Let 〈◊〉 things be done decently, and in order.  
II. REAS. Because an orderly performance of religious services, is highly commended and approved as praiseworthy 〈◊〉 the practisers and observers thereof, and indeed matter of special rejoicing to the beholders, and partakers thereof. See Colos. 2.5. Joying, and beholding your order, etc. The Apostle Paul rejoiced to behold the come order amongst the Saints at Colosse, an● gave good approbation of the same.  
OBSERVE. Like as when religious worship and service is performed in the public & solemn assemblies, or Church-meetings; the Pastor or teacher is as their mouth to God, and as God's mouth to them; as is showed unto us, Nehem. 8.5, 6. And Ezra opened the book in the sight of all the people (for he was above all the people) and when he opened it, all the people stood up: And Ezra blessed the Lord the great God: and all the people answered Amen, Amen, with lifting up of their hands; etc. So it ought to be in the performance of family-duties: sigh the families of Christians are, as it were, little Churches; as hath been formerly manifested, Proposit. 28. Reas. 1.   

XXXI. PROPOSITION. Yet notwithstanding in the Scripture-exercise of singing of Psalms, all the members of the family (aswell and like as all the members of the public assembly) ought to lift up their voices together, to make a sweet spiritual melody, and an holy harmony before the Lord, to the praise of his glory.  
PROOF. Thus the Lord by the prophet Isaiah expressly showeth, Isaia. 52.8. W●● the voice together they shall sing; etc. that is▪ They shall sing, all of them together.  
I. REAS. Because the lifting up of voice together, and joining together in singing o● Psalms, is most pleasing and delightful 〈◊〉 the Lord; as may be seen by the gracious testimony which he hath given of his approbation and acceptance thereof. See 2 Chro●● 5.13. It came to pass as the trumpette● & singers were as one, to make one soun● to be heard, in praising and thanking the Lord: and when they lift up their voice, with the trumpets and cymbals, and instruments of music, and praised the Lord, saying, For he is good, for h●● mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord.  
II. REAS. Because it greatly gladdeth and affecteth the godly themselves, whe● by the lifting up of their voices in singing, they do make a joyful noise unto the Lord, as it is employed in that saying of the Psalmist, Psal. 95.2. Let us make a joyful noy● unto him with Psalms. It seemeth that the people of God did apprehend, that spiritual joy was bred, increased, and stirred up by the melodious noise, which is made in singeing of Psalms. See for further proof of this, that which is advised and exhorted unto Ephes. 5.18, 19 And as hath been already observed Proposit. 16.  
I. OBSERVE. Albeit all the Christian family ought to lift up their voices together in singing of Psalms, yet some one should begin the tune, for the better avoiding of confusion. This may be observed from that appointment of David of the chief Musicians, unto whom the Psalms were committed. See 1 Chron. 25.1. and likewise the Titles prefixed unto sundry of the Psalms, To the chief Musician, Psal. 4.1, etc.  
II. OBSERVE. In case that some of the members of the family cannot read; than it is most requisite that some one of the family do read the Psalm line after line, as it is sung, that so all may sing, and be better edified thereby. See 1 Corinth. 14.26.   

XXXII. PROPOSITION. The Governor or master of the family is the fittest person usually to go before, and to be as the mouth of the rest in Scripture-exercises, and in expressing & uttering of the petitions, confessions, and thanksgivings, whi●● are put up to God in Prayer.  
PROOF. This may appear from 〈◊〉 practice of our Saviour Christ, the maste● his family, leaving us an example tha● should tread in his steps: 1 John. 2.6. as●●● in performing of other family-duties, Jo● 17.1. as in giving of thanks at the table, 〈◊〉 at meal time. See Math. 14.19. Looking to heaven, he blessed, etc.  
I. REAS. Because the special charge the family, doth belong to the master governor of it. See Genes. 18. verse. ● I know Abraham that he will comma●● his children, and his household after hi● etc. Gen. 35. 2, 3. Then Jacob said 〈◊〉 his household, and to all that were 〈◊〉 him, Put away, etc.  
II. REAS. Because the governor's families are special instruments of bless●● unto their families, when they do pray 〈◊〉 them and for them, etc. See this Job, 1. ● Job sent and sanctified them (his childre● and rose up early in the morning, 〈◊〉 offered burnt offerings according to 〈◊〉 number of them all. For Job said, It 〈◊〉 be that my sons have sinned, and cur●●● God in their hearts; Thus did Job continually.  
OBSERVE. Without all contradiction the ●esse is blessed of the greater. See Hebr. 7.7.   

XXXIII. PROPOSITION. The Governor of the family who hath special abilities and ●ifts of knowledge, utterance, ●nd memory, may not only read ●he Scripture, use a form of Catechism, repeat sermons, and ●ray with his family, but also ●each and instruct them out of ●he holy Scripture.  
PROOF. This Proposition is implied, Corinth. 14.35. If [wives] will learn any ●hing, let them ask their husbands at home. For ●even hence it may be concluded, that go●ernours of families at home may instruct ●nd teach all those that depend on them, ●oth their wives, children, and servants, etc. See also Deut. 6. vers. 7. Thou shalt teach diligently, or whet and sharpen them by application, and examination, etc.  
I. REAS. Because inferior persons in the family, even wives, may in the family teach their children, and give precepts and laws of instruction to them; which they ought to learn and submit unto. For so it m●● inferred from that divine sentence, Pro●● 8. Forsake not the law of thy mother. Yea S●mon recordeth in holy writ the Proph●● which his mother taught him. See P●●● 31.1, etc. Now if inferiors may teach i● family, much more the superiors and vernours thereof.  
II. REAS. Because the wholesome ●●●vate admonition and instruction of the governors of families hath a powerful v●● and efficaciousness for the benefit of admonished: for so it is affirmed touching Prov. 6.22. When thou goest it shall leaded than thou sleepest it shall keep thee, and when 〈◊〉 awakest, it shall talk with thee.  
OBSERVE. As every man hath recei●●● the gift, even so ought he to minister 〈◊〉 same to others, as a good steward of the manifold grace of God, and in no sort hid 〈◊〉 talon in a napkin; etc. See 1 Petr. 4. ● Math. 25.18, etc.   

XXXIV. PROPOSITION. Albeit the Governor of th● family be the meetest person 〈◊〉 go before, in the presence of th● rest, in the performance of fam●ly-duties, as hath been showed ●roposit. 32. and may according ●o his gift teach them, as hath ●eene declared, Proposit. 33. ●et notwithstanding if the said Governor of the family be a pri●ate man only, and not an approved teacher of the word, than ●e may not presume above his ●ift and calling to interpret and apply the Scriptures, sigh he is subordinate to the ministerial office.  
PROOF. To this effect the Apostle Paul ●iveth special advertisement and caution, Rom. 12.3. For I say, through the grace given unto men, to every man that is among you, not to think of himself more hightly than he ought to think, but to think soberly, as God hath dealt to every man the measure of faith.  
I. REAS. Because God himself hath distinguished and put a difference betwixt ●he gifts and callings of his people: So that ●herefore they ought to walk answerably. See 1 Corinth. 12.4, 5. Now there are di●● versities of gifts, but the same Spirit. And there are differences of administration but the same Lord.  
II. REAS. Because although any one competently qualified and endowed 〈◊〉 gifts, yet he may not presume to mini●●● until his gifts be approved, and after approbation he do receive a calling. See such direction given touching Deacons, 1 Tim▪ 3.10. Let them be first proved: which se●● as a precedent much rather to such as a●● exercise their gifts for the spiritual goo● others, either in the Church of Family.  
OBSERVE. A special calling is req●●● unto a special dispensation. See Hebr. ● No man taketh this honour unto himself, 〈◊〉 that is called of God, as was Aaron.   

XXXV. PROPOSITION. The Governor of the fam●●● in some cases, upon just and go●● grounds & reasons moving the● unto, may lawfully depute 〈◊〉 substitute some one in the fam●●● whom he judgeth fittest, u●●● such service and employment, 〈◊〉 himself should ordinarily parforme and execute: And consequently to perform the duties of religion in his stead; or to be as 〈◊〉 were the mouth of the family 〈◊〉 that service to God.  
PROOF. It belonged to Abraham (according to God's ordinance, Deut. 7.3. & as ●e godly have approved themselves, Ruth. ● vers. 1.) to take a wife for his son; unto ●hich yet he substituted his servant. See ● Gen. 24.2, 3, 4. And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put I pray thee, thy hand under my thigh: And I will make thee swear by the Lord the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son, of the daughters of the Canaanites amongst whom I dwell. But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.  
I. REAS. Because all Christians indefinitely, & consequently the several members 〈◊〉 families, are members of the mystical ●●dy of Christ, and therefore in due ways ●ay be useful and serviceable for the good ●●d benefit of the whole body. See 1 Co●inth. 12.21, 25. And the eye cannot say unto the hand, I have no need of thee; and again, the head to the feet, I have need of you. The members should 〈◊〉 the same care one for another.  
II. REAS. Because under one case ab●● doing of any thing expressed in the 〈◊〉 Scripture, all cases of the like nature may comprehended. For so our Saviour Ch●● doth clear this point, in the case of w●● of mercy and necessity to be done on 〈◊〉 Sabbath day. See Math. 12. vers. 1, 2, ● 5, 7, 11. Luk. 13.12, 13, 14, 15, 16. 〈◊〉 therefore it is lawful for governor's of 〈◊〉 milies to depute some meet person to 〈◊〉 performance indifferently, aswell as to 〈◊〉 performance more specially, if no just ●●ception can be taken thereunto.  
OBSERVE. Cases of such deputation:  
1. In greater families (such as are the milies of Princes, Noblemen, Gentle●● of higher degree, etc.) where there is multitude of business, and a great number inhabitants, they may there have their S●● wards and deputies. So Abraham havi●● large family, Gen. 14.14. he had is Stew●●● See Gen. 15.2.  
II. In case of old age, and weakness body, there may be just occasion to m●● some use of deputies: Even as Samuel be●● old, made his sons to be Judges. 〈◊〉 1 Sam. 8.1.  
III. Want of good utterance in expressing what is to be said, may require some use of another to be a spokesman in weightier affairs. As Aaron was Moses his spokesman, and instead of a mouth unto him. See Exod. 4. vers. 10, 16.  
iv Want of boldness and audacity, arising from a consciousness of weakness, modest bashfulness, and unworthiness in any one, may become an occasion to make use of the assistance of others. As the good Centurion sent the Elders of the Jews to Christ to intercede for him. See Luk. 7.3.  
V In case that a Minister of the Gospel do sojourn in ones family, as Archippus did in Philemon his house, Philem. vers. 2. it may be convenient in respect of his gifts, to make use of him for the performance of religious family-duties: sigh we ought to covet the best gifts. 1 Corinth. 12.31.  
VI In case of the necessary absence of the Governor of the family for some time, there may be a use of some one of the family to be deputed by him unto the performance of the duties: As the Apostle Paul made Timotheus his deputy to the Christian Thessalonians. See 1 Thess. 3.1, 2. etc.   

XXXVI. PROPOSITION. If the Governor of the family be remiss, or careless, and d●● want zeal to perform fami●● duties in his own person, b●● yet can be prevailed with by 〈◊〉 wife, or some other, to give w●● thereunto: Then ought some 〈◊〉 gifted for the work, to put t●●● same forward by setting up●● the performance thereof, havi●● the approbation of the said governor.  
PROOF. As the noble Shunamitish 〈◊〉 man did in another case go to the ma● God, having with some importunity prevailed with her husband for consent, al●●● he was not free thereunto: see 2 King. 4. 1● 23. So it may be done herein. See Prop●●● sit. 35. Reas. 2.  
I. REAS. Because it is matter of joy wh●● the work and duty which God hath appointed to be done, is promoted by 〈◊〉 means whatsoever, seem it never so 〈◊〉 likely. This is implied in another case by 〈◊〉 Apostle Paul. See Philip. 1.18. Wh●● then? Notwithstanding every way, whether in pretence, or in truth, Christ is preached, and l●●● therein rejoice, yea, and will rejoice.  
II. REAS. Because a discreet and zealous course in such kind is a probable means to win the Governor of the family, through God's blessing, to set upon the exercise and practise thereof himself in due time, as it is implied, 1 Pet. 3.1. Husbands that obey not the word, may without the word be won by the conversation of the wives.  
OBSERVE. Albeit it be some dishonour, and may justly occasion shame, when Governors in the Commonwealth, Church, or family, failing in what is meet to be done by them, are outstripped in zeal by inferiors; yet God doth approve and accept the service both of the one, and the other, joining together in duty. See Judg. 4.8, 9 2 Chron. 30.15.   

XXXVII. PROPOSITION. If the Governor of the family be froward and refractory, and neither will observe, nor allow, nor permit the exercise and practise of religious duties, in the presence of the whole family, jointly and together: Then the several members of the family, that fear God, aught to redeem some times thereto, apart b● themselves, with as good conveniency as possibly they can.  
PROOF. Queen Esther, albeit she co●● not expect that King Ahashuerus wo●● 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 wanting therein in her own particular, nor whe● she had any power. See Esth. 4.16. I 〈◊〉 and my maidens will fast, etc. Good Obad●● the servant of King Ahab, in another case considering what was meet to be done 〈◊〉 the evil times in which he lived, approve himself as became him, notwithstanding Ahab the King, and Jezebel the Queen were averse, and contrary minded. S●● 1 King. 18.13. Prudent Abigail, the wife 〈◊〉 Nabal, did in another case as became he although her husband was a froward a●● foolish profane man, even a son of Beli●● as it appeareth, 1 Sam. 25.23, 24, 25, 26, etc.  
I. REAS. Because every one ought to a prove his own ways to God. See Gal. 6.4. Let every one prove his own works; etc. Fo● there is a possibility for Christians that are discreet and zealous, to walk as becometh Saints, even in wicked families. There were Saints in that tyrannous & persecuting Emperor Nero his house. See Philip. 4.22.  
II. REAS. Because it may come to pass through God's abundant mercy and gracious dispensation, that the whole family may far better for their sakes who do behave and demean themselves therein religiously, walking in all the ways of God: Even as the Lord blessed the house of Potiphar the Egyptian for pious Joseph his sake. See Gen. 39.5.  
OBSERVE. It need not seem strange that the reasonable service of God, as it is styled, Rom. 12.1. doth sometimes meet with opposition from unreasonable & wicked men, sith all men have not faith, as it is implied 2 Thess. 3.2. But yet in such cases the work 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 joining in the family-exercises both morning and evening, every day) ought to perform some religious duty unto God daily i● secret and alone, as occasion offereth, and opportunity will mo●● conveniently permit so to do.  
PROOF. This is implied in the direction given by our Saviour Christ, Math. 6. ●● When thou prayest enter into thy closet, etc. tha● is to say, When thou prayest privately, a●● dost not join with others in prayer, th● enter into thy closet, or take some secret place thereunto, etc. And answerable here unto was Christ's own practice, redeeming some time to private prayer. See Mark. 1. vers. 35.  
I. REAS. Because every Christian ma● ought to do something himself, for the stirring up of the gift of God that is in him: 2 Timoth. 1.6. sigh he is to live by his ow●● faith, Hab. 2.4. and must have his joy i● himself alone, and not in another. Gal. 6.4. See 1 Cor. 11.28. Let a man examine himself, etc.  
II. REAS. Because every member of the family may have some particular cases, or special occasions of their own, which peradventure either are not known, 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, sigh it had not been 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, etc.  
OBSERVE. 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 special diligence to be given unto it, 2 Pet. 1.10.) of the truth and sincerity of their hearts, and that there is no guile nor hypocrisy in their spirits; as it is intimated in our Saviour Christ his directions and encouragements unto secret prayer and fasting, etc. 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 been already showed) ought therefore to be observed; as likewise some ti●● ought to be redeemed to a priva●● course; yet upon extraordinary occasions, and as opportuni●● serveth thereunto, Christian families or persons may, yea an● ought to exercise themselves i● prayer, and in the word, an● other Spiritual duties, severa● times on a day, and sometime whole days together.  
PROOF. Thus David professeth of himself: See Psa. 55.17. Evening and morning & 〈◊〉 noon will I pray, and cry aloud: and he shall hea●● my voice. Psal. 119.164. Seven times a day 〈◊〉 I praise thee, because of thy righteous judgement. Daniel the Prophet, a man greatly beloved did thus approve himself on the extraordinary occasions of evil times. See Dan. 6.10. Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber 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 book of the Prophet Jeremiah, the number of the years 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 do 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 suitable demeaning of themselves. And thus the godly brethren have been 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; sigh it is some slighting, contempt, & controlment of his infinite wisdom, and other his divine attributes according to his divers manner of working; when a proportioned and answerable deportment is not observed. For so the Lord God professeth himself, Isaia. 22.14. Surely this inquity (of unsuitable walking) shall not be purged till ye die, saith the Lord of hosts.  
OBSERVE. 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 poultices are enlarged and increased according just objects and occasions offering themselves. See Gal. 4.18. It is good to be zeal●● affected always in a good thing, etc. And therefore according to just occasion may & o●● to enlarge their religious services, and t●●● more time thereunto. See 2 Chron. 30. ●● And the whole assembly took counsel to keep o●●● seven days: and they kept other seven day's 〈◊〉 gladness.   

XL. PROPOSITION. Moreover, it is not only lawfully and expedient, but also useful and necessary, that the governor of a family sometimes, 〈◊〉 extraordinary occasions require and opportunities serve thereunto, do call for and crave th● company and assistance of som● godly brethren and Christia● neighbours, for the more solemn performance of religion duties together.  
PROOF. It having been an usual coun● in the primitive Churches, planted by the Apostles in the purest times, that godly neighbours did come and meet together for their mutual edification, as occasion served, but as it seemeth, being begun to be neglected by some of them; the Apostle Paul therefore endeavoureth to quicken and stir them up again thereunto, in that his most effectual 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 manner of some is, but exhorting one another, and so much the more, as ye see the day approaching. And this duty is implied also in an admonition given by the Apostle James, chap. 5. vers. 16. Confess your faults one to another, and pray one for another. For how could the duty of mutual confession, accompanied with mutual prayer, be performed, unless there had been a meeting together to such end and purpose?  
I. REAS. Because it is lawful and may be requisite upon special or extraordinary occasion to invite and call friends and neighbours to rejoice & feast together, as appeareth by that which is written of our Saviour Christ and his Disciples, who being called to a marriage feast in Cana of Galilee, were present at it. See the history, John, 2.1, 2. And the third day there was a marriage in Cana of Galilee, and the mother of Jesus was there: A●● both Jesus was called, and his disciples, to the ●●●riage, etc. Therefore also upon special 〈◊〉 extraordinary occasion, it is lawful to in●●● Christian friends and neighbours to 〈◊〉 mournfully and to pray together: For th●● is the same reason of contraries. This argument is excellently illustrated in that demand, and answer to it, propounded, Ma●● 9 vers. 15. Can the children of the bride chamber mourn, as long as the bride groom is with them? But the day's 〈◊〉 come when the bridegroom shallbe tak●● from them, and then shall they fast. 〈◊〉 that hence it followeth, that according 〈◊〉 occasion justly offered, as friends and neighbours may feast and rejoice together; so likewise according to occasion they may fast 〈◊〉 pray together. For it is a divine advice a●● monition, Rom. 12.15. Rejoice with them 〈◊〉 rejoice, and weep with them that weep.  
II. REAS. Because it may sometime come to pass that one family is too little s●● the performance of some kinds of religion services to God. Thus God himself 〈◊〉 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 household be too little for the lamb, let him and his neighbour next unto his house, take it according to the number of the souls: every man according to his eating shall make your count for the lamb. As it was in the Passeover, so on like occasions it might be in other services.  
III. REAS. Because God doth graciously accept, and is very well pleased with all those who do apply themselves, to edify one another in the ways of godliness; as it is most remarkably expressed, Malach. 3.16, 17. Then they that feared the Lord, spoke often one to another, and the Lord harkened and heard it, and a book of remembrance was written before him for them that feared the Lord, & that thought upon his Name. And they shallbe mine, saith the Lord of hosts, in the day when I make up my jewels, & I will spare them, as a man spareth his son 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. OBSERVE. The more weighty and extraordinary any employment and service for God is, the more need there is of help and assistance; even as Moses his father in law doth convince & persuade at large, Ex●● 18. vers. 14, 15, 16, 17, 18, 19, 20, 21, 22, 23▪ 24, 25, 26. And accordingly the godly-wi●● have been wont to menage their weigh● affairs. See Judg. 1.3. And Judah said● Simeon his brother, come up with 〈◊〉 into my lot, that we may fight against t●● Canaanites, and I likewise will go wi●● thee into thy lot. So Simeon went wi●● him. & vers. 17. And Judah went with S●●meon his brother, and they slew, etc.  
II. OBSERVE. Two are better than one, bec●●●● they have a good reward for their labour. For 〈◊〉 they fall, the one will lift up his fellow, but wo●●● him that is alone, when he falleth, for he hath 〈◊〉 another to lift him up. Again, if two lie together 〈◊〉 than they have heat, but how can one be wa●●● alone? And if one prevail against him, two sh●●● withstand him; and a threefold cord is not quick●● broken. See Eccles. 4.9, 10, 11, 12.   

XLI. PROPOSITION. Religious fasting is a singular help and means, ordained by God, to promote and further a due performance of the extraordinary occasional services of prayer and exercise in the Word  
PROOF. This is expressly set down Joel, 1.14. Sanctify ye a fast, etc. See also Joel, 2.12. Turn 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 seek by prayer, and supplications, with fasting, and sackcloth, and ashes, etc. 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 fare as necessity and decency will suffer, as is to be seen, Levit. 23.28. Exod. 33.5. Dan. 10.3.) doth argue and imply a self accusing, and self 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 quickened to pray more fervently and effectually, upon their special occasions, as appeareth, Nehem. 1.4. & Act. 10.30.  
II. REAS. Because fasting and prayer are most powerful means to effect some things of great and weighty consequence, and that otherwise cannot be brought to pass. An instance hereof is rendered by our Saviour Christ in the case of some possession by t●● Devil. See Mark. 9.29. This kind can 〈◊〉 forth by nothing, but by prayer and fasting.  
OBSERVE. A putting on sackcloth 〈◊〉 ashes, a renting of clothes, a falling dow● to the ground on the face, etc. used by so●● in their fastings, were such custom's 〈◊〉 fashions, as some people in some countre●● in former ages, did many times use to 〈◊〉 press their grief by; but were no way peculiar to God's worship, nor yet appropriated thereunto. See 2 King. 5.7, 8. & cha● 11.14. And therefore Christians in th●● days of the Gospel are in no sort bound● the use thereof; who yet are bound to ex●●cise fasting and prayer, according to oc●●sion; sigh it is a divine ordinance aswell 〈◊〉 the new Testament, as it was for the old.   

XLII. PROPOSITION. Religious fasting being such a● excellent and quickening help 〈◊〉 devotion, as hath been declared in the former Proposition may and ought therefore to b● exercised by godly families, and sometimes with their assistant (as hath been showed likewise formerly) according to the extraordinary causes and occasions ●hat do move & call thereunto.  
PROOF. Queen Esther, as is seemeth, was very well instructed and grounded in the knowledge of this practical point of doctrine, as appeareth by her prudent and religious direction and charge she gave to her ●ncle Mordecai touching the same. See Esther, 4.16. Go gather together all the Jews that are present in Shusan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise, and so I will go in unto the King, which is not according to the law, and if I perish I perish.  
I. REAS. Because if heavy judgements & overflowing calamities do invade and take hold on a nation, country, or family, through a general neglect of being seriously humbled, and seeking the Lord, as being ●he means of preventing or removing the ●aid judgements and calamities; yet notwithstanding godly Christians that do walk in their families religiously mournful as becometh them, shall have the mourners mark set on their foreheads; & consequently shall prevail for the sparing of their fam●●● and friends; or at least for their own deliverance. See Ezek. 9.4. And the L●●● said unto him, Go through the mid●●● of the city, through the midst of Jer●●●lem, and set a mark upon the foreh●●● of the men that sigh, & that cry for all 〈◊〉 abominations that are done in the 〈◊〉 thereof. This may be seen in a few infaelices of some blessed effects of such co●●●● I. Noah walking with God in evil time● he and his family was saved from perishing in the universal deluge. Gen. 7.1, 〈◊〉 II. Lot with his was spared in that fea●●● destruction of Sodom, 2 Pet. 2.7, 8. thro●●● the intercession of his friend Abraham. 〈◊〉 Gen. 19.29. III. Baruch walking mou●●● fully had his life given him for a prey in●●● places where he should come. Jerem. 4●. ●●  
II. REAS. Because if family's profess●●● godliness do not humble themselves 〈◊〉 the sins of the times, and for judgements which are the fruit of sins; then they 〈◊〉 in great danger to partake of the punishments, and to receive of the plagues, whe● with transgressors are wont to be scourge● as may appear at large, Amos, 6.1, 2, 3, ● 5, 6. Woe to them that are at ease in Zion, etc. 〈◊〉 they are not grieved for the affliction of Iose●● that is to say, Such in the Church as 〈◊〉 ●●t to heart (so as to walk mournfully) ●e sins of the Church, and miseries over●king it, shallbe exposed to woe and judgement.  
OBSERVE. It seemeth to be more than ●obable that there were so many Jews in crusan (See Esther, 9.15.) as could not ●●semble or gather together in any one place according to esther's appointment: Esth. 4. 〈◊〉 6. specially considering the danger that in ●●l likelihood might have ensued at that ●●me, matters standing as they then did: But ●ther their meeting was private in some convenient houses or families, where least notice might be taken of them; and yet that ●●ere were competent numbers assembled together both to excite and also to assist one ●●other in that weighty and serious exercise ●●f religious fasting and humiliation.   

XLIII. PROPOSITION. Extraordinary causes and occasions of more solemn seeking of God by prayer and fasting, and of being more seriously humbled before him, are either I. When ●ome notorious wickedness and gross sin is committed in the land or family; II. Or when so●● fearful and grievous judgement 〈◊〉 imminent, and ready to surprise● III. Or when some heavy calamity is already inflicted and executed; iv Or when some important and weighty affairs a●● to be taken in hand, and go●● about; V Or when some choy●● and special blessings are desired 〈◊〉 and sought after.  
PROOF. I. The notorious and odio●● sin of the Jews in making strange man●ges, after their return from the Baby lonish captivity, was a cause and occasions Ezra his approved solemn humiliation, 〈◊〉 he himself professeth, Ezra, 9.3, 5, ● When I heard this thing, I rend my g●●ment and my mantle, etc. I fell on 〈◊〉 knees, and spread out my hands unto th● Lord my God. And said, O my God 〈◊〉 am ashamed, etc.  
II. The good King Jehoshapat saw special cause of an extraordinary seeking th● Lord by prayer and fasting, when he hea●● of certain potent enemies that were con●●derate and came against Judah. See 2 Chron. 20.2, 3. Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria, and behold, they be in Hazazon-Tamar, which is Engedi. And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah, etc.  
III. God complaineth of the Israelites again and again sundry times, that he ha●ing executed judgement after judgement ●pon them, even famine, drought, mildew, worms, pestilence, sword, fire, etc. yet they were not deeply humbled. See Amos, 4.6, 8, 9, 10, 11. Yet ye have not returned to me, saith the Lord.  
iv Upon occasion of weighty affairs there is ground for such course, as these instances do show: First, Ezra going from Babylon to Jerusalem to reedify the Temple, which was an important business, proclaimed a fast. See Ezra, 8.21. Then I proclaimed a fast there at the river Ahava, that we ●ight afflict ourselves before our God, to seek of ●im a right way for us, and for our little ones, and for all our substance. Secondly, when the great work of the ministry was to be specially gone about. See Act. 13.2, 3. The holy Ghost ●aid, Separate me Barnabas and Saul, for the work whereunto I have called them. And 〈◊〉 they had fasted and prayed, and laid their h●●● on them, they sent them away.  
V Gracious hannah, the wife of El●●nah, in the want of a special blessing wh●● she much desired, even a son; it is no●● thus of her, 1 Sam. 1.10, 11. She was 〈◊〉 bitterness of soul, and prayed unto 〈◊〉 Lord, and wept sore. And she vow●● vow, and said, O Lord of hosts, if th●● wilt indeed look on the affliction of 〈◊〉 handmaid, and remember me, and 〈◊〉 forget thine handmaid, but wilt give u●●● thine handmaid a manchild, etc.  
I. REAS. Because there is a great difference of the things mentioned as extraordinary, even in Gods own estimate and ●●count of them, and therefore ought accordingly to be regarded by us. For,  
I. Some sins are esteemed by him m●● crying and heinous than others. See G●● 18.20. And the Lord said, Because the cry 〈◊〉 Sodom and Gomorrah is great, and because t●● sin is very grievous, etc. True it is, God ●●●teth all sin and iniquity with a perfect ●●tred. See Psal. 5.4, 5. Hab. 1.13. Yet he hate●● some sins with a more special hatre●● Deut. 16.22. Psal. 11.5.  
II. Some judgements are in God's estee● more heavy, albeit he would have none 〈◊〉 ●his proceed in judgement to be slighted. See Ezek. 14.21. For thus saith the Lord, How much more when I shall send my four sore judgements upon Jerusalem; the sword, and the famine, and the noisome beast, and the pestilence, to cut of from it man and beast?  
III. Some blessings which God bestoweth, he accounteth more excellent and precious than others, albeit there is a real goodness in all his gifts. James, 1.17. See this in his giving and promising of Isaac unto Abraham his friend, Gen. 17.21. But my convenant will I establish with Isaac, which Sarah shall bear unto thee, etc. See this also in Moses his prophecy touching the blessing of Joseph, Deut. 33.13, 14, 15, 16, 17. And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath; And for the precious fruits brought forth by the Sun, and for the precious things put forth by the Moon. And for the chief things of the ancient mountains, and for the precious things of the lasting hills. And for the precious things of the earth, and fullness thereof, and for the good will of him that dwelled in the bush. Let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brothers His glory is like the firstling of his b● lock, and his horns are like the hon●●● of Unicorns: with them he shall p●●● the people together, to the ends of 〈◊〉 earth: and they are the ten thousands 〈◊〉 Ephraim, and they are the thousands 〈◊〉 Manasseh.  
I. REAS. Because there is a great difference of the things mentioned as extraordinary, in regard of their greater or lesser consequence to the people of God, and in su●●● respect aught to be accordingly esteems and regarded. For,  
I. Some sins are more polluting 〈◊〉 wounding to their souls, albeit every sin● in it kind polluteth and hurteth. And th●● David intimateth in that his penitential Psalm, deprecating God's displeasure touching his foul murder of Uriah by th● Ammonites, according to his direction See Psal. 51.14. Deliver me from blood-gu●nesse, O God, thou God of my salvation: 〈◊〉 my tongue shall sing aloud of thy righteousness.  
II. Some crosses and afflictions are m●● sharp and piercing unto them, than 〈◊〉 others; viz. The loss and taking aw●● of their children; as it is implied in th● amplified denunciation thereof, Ezek. 2● vers. 25. Also thou son of man, shall it not 〈◊〉 in the day, when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons, and their daughters, etc. Parents in such cases are wont to be most disconsolate. See Gen. 37.35. Jerem. 31.15. Zach. 12.10.  
III. Some blessings do more affect them than others, as is easily observable in Abraham's speech, Gen. 15.2, 3. And Abram said, Lord God what wilt thou give me, seeing I go childless? And the steward of my house, is this Eliezer of Damascus. And Abram said, behold to me thou hast given no seed: and lo, one borne in my house is my heir. It seemeth hence that Abraham preferred the having of a child before his great wealth, and his flourishing outward condition.  
OBSERVE. The people of God having their eyes in their head, Eccles. 2.14. being furnished in their measure with the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, & of the fear of the Lord; are made quick of understanding in the fear of the Lord, to judge impartially, & with righteousness, Isaia. 11.2, 3, 4. Yea they discern both time and judgement which is to every purpose, Eccles. 8.5, 6. And they guide their affairs with discretion, Psal. 112.5. according to occasions, Rom. 12.15, etc.   

XLIV. PROPOSITION. As causes & occasions of extraordinary religious services ma● happen or fall out, and continue for some time, accordingly the● ought to be more frequent and renewed answerable courses hel● in the performance of the said religious duties.  
PROOF. In this sort the weldisposed Israelites demeaned & approved themselves, as occasion required: For when the Be●●mites their enemies prevailed several time against them; they accordingly several da●● sought the Lord, and wept and fasted befor● him. See the history, Judg. 20.23, 26, &c See this also in Amos his iterated course 〈◊〉 prayer, according to occasion of iterate and continued judgements of grasshoppers and fire, etc. Amos, 7.1, 2, 3, 4, 5, 6.  
I. REAS. Because a continuing and persevering in an iterated and renewed cour●● of supplicating the Lord, will argue an● witness a sensibleness & due apprehension of his proceed in the way of his judgements. See Psal. 80.3, 7, 19 The people of God being in great distress and troubl● of long continuance, they do oftentimes renew the same prayers, and in a holy manner complain in this wise, vers. 4. How long wilt thou be angry against the prayer of thy people? In which complaint or expostulation of theirs, there are these particulars intimated: viz. 1. God's displeasure was great against his people at that time. 2. They were very sensible of Gods so great displeasure. 3. They did deprecate, and seek by prayer the turning of God's wrath from them. 4. They oft renewed their prayer, whilst his displeasure seemed to continue.  
II. REAS. Because renewed and iterated importunity is very prevalent for obtaining grace and help at God's hands in time of need. For so our Saviour Christ teacheth in his parable of the importunate widow, propounded for this same end. See Luk. 18.1, 2, etc. And he spoke a parable to them to this end, that men ought always to pray, and not to faint, Saying, There was in a city a judge, which, etc.  
OBSERVE. There is a mark and brand of infamy and disgrace set upon King Ahaz, for his incorrigibleness and impenitency, albeit he was again and again distressed greatly. See 2 Chron. 28.22. And in the time of this distress, did he trespass yet more against the Lord: This is that King Ahaz.   

XLV. PROPOSITION. As the sanctifying and religious observing of the Sabbath day, doth not exempt and excuse Christians from the performance of some religious duties upon the six working days (as it hath been showed and proved above, Proposit. 7.) so neither doth the performance of some religious duties on the six working days morning and evening usually, and at other times of the day, or whole days occasionally, give any exemption or liberty unto them, from their sanctifying o● the Sabbath day wholly: But they are bound to keep the Sabbath day holy, both in a forbearance of all civil works & recreations; and also in an applying of themselves to pious services throughout the day, either in public or private, or secret, as occasion and opportunity serveth.  
PROOF. This is the main scope of the fourth commandment of the Decalogue, Exod. 20.8, 10. Remember the Sabbath day to keep it holy.— In it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maid-servant, etc. And thus the godly have been wont to approve themselves, both in the old and new Testament. See this in the religious Eunuches, and sons of strangers, who kept God's 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 Lord's day: Revel. 1.10. The disciples at Troas observed the first day of the week or Lords day, coming 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 own example to be a precedent 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 keep the Sabbath day holy, do thereby declare themselves to be the people of God: for● hallowing the Sabbath is an indicant sign of acknowledgement of respect unto the affirmative parts of the three first commandments of the first Table; viz. of having the Lord to be ones God, and worshipping, and honouring him, etc. See Ezek. 20.19, 20. I am the Lord your God: walk in my Statutes, & keep my judgements, & do them: And hall●● my Sabbaths, and they shallbe a sign betweene● and you; that ye may know that I am the Lor● your God.  
III. REAS. Because the Lord hath made very precious promises to all such as do conscionably keep and sanctify the Sabbath day. See Isa. 58.13, 14. If thou turn 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 own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, an● feed thee with the heritage of Jacob th● father; for the mouth of the Lord hath spoken it. This goodness of God shoul● prevail with his people to fear him, an● keep his commandments. See Hos. 3.5.  
iv REAS. Because of the severity of God against profaners, and breakers of the Sabbath day, manifested by his threatening and executing of punishments. See Jerem. 17.27. But if you will not hearken unto me, to hollow the Sabbath day, and not to bear a burden, even entering in at the gates of jerusalem on the Sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of jerusalem, and it shall not be quenched. Exod. 35.2. Whosoever doth work therein, shallbe put to death. Numb. 15.36. And all the Congregation brought him (the Sabbath breaker) without the camp, and stoned him with stones, and he died, as the Lord commanded Moses. This terror of the Lord should persuade men. See 2 Cor. 5.11.  
I. OBSERVE. The law of the Sabbath day is one of the ten commandments, Exod. 34.28. It is one of the laws of nature written in men's hearts, that sufficient time be taken unto God's solemn worship; which God according to his infinite wisdom hath appointed & determined shallbe one of seven. See Rom. 2.14, 15. Eccles. 3.1. compar. Exod. 20.10, 11. Act. 20.7.  
II. OBSERVE. 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 aught to be done, & which do also tend to the sanctifying thereof; as being agreeab●● to the mind of God, who is the Lord 〈◊〉 the Sabbath day, and will have mercy an● 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. 2●. Luk. 13.15, 16.  
III. OBSERVE. It is a vain & sinful pretence of Anabaptists and Libertines, that i● these days of the Gospel our Christian liberty freeth us from the strict observation of any one day of the week unto the Lord, more than any other of the six, pretending that every day ought to be a Sabbath day to Christians; alleging and objecting Coloss. 2.16. Hebr. 4.10. in defence of their error, and so for want of understanding, learning, and stability, do wrest these, & other places in the Apostle Paul's Epistles, to their own destruction, as the Apostle Peter showeth, 2 Pet. 3.15, 16.  
The text, Coloss. 2.16. Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new Moon, or of the Sabbath days, is to be understood of Jewis● festivities in their several kinds, and not of the moral Sabbath day. But if the moral Sabbath day be at all meant, than it is only in respect of observing the last day of the week; sigh the first day of the week was now appointed to be observed for the Sabbath day in the days of the new Testament. ●ee Act. 20.7. 1 Corinth. 16.2. Revel. 1.10.  
The text Hebr. 4.10. For he that is entered ●nto his rest, he also hath ceased from his own ●orke, as God did from his, is to be understood ●ouching the state & condition of the people ●f God, that did live and were under the old Testament, aswell as of their state that do ●ive and are under the new Testament, and ●herefore ought not to be restrained unto ●hese days and times of the Gospel: For so ●he scope and coherence of the text doth ●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 chiefly those which ought to be performed & conversed in, in the public and solemn assemblies of the Church or Congregation assembled together to such end.  
PROOF. The members of the Church at Troas, and other brethren occasion there, assembled on the first day of the we●● or Lords day, to join together in the solemn worship of God, besides any ot●●● course held and observed on the other 〈◊〉 days in their general or particular calling See Act. 20.7. And upon the first day of 〈◊〉 week, when the disciples came together to br●●● bread, Paul preached unto them, etc. This 〈◊〉 appear 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 Synag●● sent unto them, saying, Ye men and brethren, ye have any word of exhortation for the people, 〈◊〉 on, etc. Act. 15.21. For Moses of old time b● in every city them that preach him, being rul●● the Synagogues, every Sabbath day. Yea he●● it was that our Saviour Christ's custom 〈◊〉 (when he fulfilled his ministry in the d●●● of his flesh) to go to the Synagogues the Sabbath days. See Luk. 4.16.  
I. REAS. Because the due keeping of 〈◊〉 Sabbath day holy, seemeth to be special argued and approved by a due frequently of the public assemblies at the times of solemn worship. This argument may be ●●ferred from the connexion of the two clavises in a direction given by the Lord himself Levit. 26.2. Ye shall keep my Sabbaths, 〈◊〉 reverence 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 public assemblies.  
II. REAS. Because public communion in the solemn ordinances of God on the Sabbath day, is a principal & chief end, though not the only end, of our union and consociation with particular Churches, sigh Church-ordinances are of a public nature, and dispensed by public persons called thereunto. See 1 Cor. 10.16, 17. The cup of blessing which we bless; is it not the communion of the blood of Christ? The bread which we break, 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 public ordinances conversed in, are as it were badges of God's people. See Psal. 147.19, 20. He showeth his word unto jacob, his statutes and his judgements unto Israel; He hath not dealt so with any nation, etc.  
III. REAS. Because of the special blessing which God hath appointed unto such sanctifying the Sabbath day in the public assemblies and Church-meetings. See Isa. 56, 6, 7. Also the sons of strangers that join themselves to the Lord, to serve him, and to love the Name of the Lord, to be his servants, every one that keep the Sabbath from polluting it, and take● hold of my covenant: Even them wil● bring to my holy Mountain, and ma●● them joyful in my house of Prayer: the burnt-offrings, and their sacrifices sha●● accepted upon mine Altar: for my hod shallbe called a house of prayer for all people. See also Psal. 133.3. In Zion th● Lord commanded the blessing: even la●● for evermore.] Like as the Prophet Eli●● went a long journey in the strength of the meat and drink, which the Angel of Go● provided for him; 1 King. 19.7, 8. Even●● the members of godly families, feedinger their spiritual food dispensed on the Lord day in the congregation of Saints, may w●● in the strength of it, till they appear befo●● the Lord again in Zion the next Sabba●● day. See Isa. 66.23.  
I. OBSERVE. A consociation or joyn●● together in Church-fellowship, is a me● eminent, and more worthy relation, the●● the relation that is in families. See Act. 2. 4● And the Lord added to the Church daily, such 〈◊〉 should be saved. Howbeit that relation whi●● is in families is a most comfortable and goe● condition. See Psal. 68.6. God setteth these litary in families, etc.  
II. OBSERVE. The solemn and public ordinances to be observed and conversed in on the Sabbath day, in the Congregation or Church-meeting, are, the Ministry of the Word; the Administration of Sacraments, if occasion serve thereunto; Prayers; Distribution to the Poor; and Singing of Psalms. See Act. 2.42. & 20.7. 1 Corinth. 16.2. Psal. 92.1. Title.  
III. OBSERVE. Such as are conversant in God's ordinances in the public assemblies on the Sabbath day, aught to be disposed as one man, attending seriously the sacred business in hand, not suffering themselves to be taken up with private reading, prayer, meditation, wand'ring thoughts, drowsiness, etc. 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. Keep thy foot when thou goest to the house of God, and be more ready to hear then to give the sacrifices of fools: for they consider not that they do evil.  
iv OBSERVE. They deceive themselves greatly, who under a pretence of better profiting themselves in reading of good books at home, and private devotions, do neglect to converse with God and his people in the public ordinances on the Sabbath day; as may appear by a consideration of what is written, Rom. 10.17. Faith cometh by hearing, and hearing by the word of God. 1 Cor. 1.21. For after that in the wisdom of God, the world b● wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. 1 Pet. 2.2. As new borne babes desire the sink milk of the word that ye may grow thereby. Prov. 28.9. He that turneth away his ear from hearing the law, even his prayer shallbe abomination.   

XLVII. PROPOSITION. Albeit a converse in religious services in the solemn assemblies of the Church, doth in special 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 employed in public.  
PROOF. Our Saviour Christ and his family, notwithstanding their respective frequenting the Synagogues on the Sabbath days; yet after the public ministry was ended, they also redeemed the time in private unto religious exercises. This may appear, Math. 12.1. & 13.1. compared with Math. 13.36, 37. Then jesus 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 son of man, etc. See also Mark. 1.21, etc.  
I. REAS. Because the Sabbath day ought to be sequestered wholly from a pursuit of profits and pleasures of this life, and to be spent wholly in holy exercises, publicly or privately, as the Lord hath commanded, Exod. 20.8. Remember the Sabbath day to keep it holy; etc. 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 of the public ordinances; viz. A preparation in private before the public ordinances be taken in hand, and prayer, conference, and meditation after the public ordinances are ended, touching the same, conduce much to a good success thereof. This is in part implied in Hezekiah the King his prayer and its success, in the behalf of the people of the Jews at the celebration of the Passeover, 2 Chron. 30.18, 19, 20.— But Hezekiah prayed for them, saying, The good Lord pardon every one; That prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the Sanctuary. And the Lord harkened to Hezekiah, and healed the people.] See also for after-course what is recorded, Act. 13.42. Now when the congregation was broken up, many of the Jews, and religious Proselytes followed Paul & Barnabas, who speaking to them, persuaded them to continue in the grace of God, etc.  
OBSERVE. Such as having conversed with God in the religious use of his public ordinances, on the Sabbath day, in the assemblies, do go forth after cares, and riches, and pleasures of this life, assoon as the assemblies are dismissed, they cannot bring forth fruit unto perfection: as is to be seen in the state of that sort of unfruitful hearers of the word, who are by our Saviour Christ resembled unto the thorny ground, Luk. 8.14. And that which fell among thorns, are they which when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life; and bring no fruit to perfection.   

XLVIII. PROPOSITION. All due caution and circumspection ought to be used by the people of God, for the declining and avoiding of vain and sinister walking in the performances of religious duties, whether in the congregation, or family, or in secret, whether the services be ordinary or extraordinary.  
PROOF. Such caveat is given by our Saviour Christ touching prayer and fasting; & is appliable likewise unto other religious services. See Math. 6.5. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the Synagogues, & in the corner of the streets, that they may be seen of men, etc. And ibid. vers. 16. Moreover when ye fast, be not as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear unto men to fast.  
I. REAS. Because the Lord is a God that searcheth the heart, and taketh exact knowledge of the ways of his people, and will reward them accordingly as they walk in singleness and sincerity of heart, and integrity of conversation. See Jerem. 17. ● I the Lord search the heart, I try the reins, 〈◊〉 to give every man according to his ways, and ●●cording to the fruit of his do. Revel. 2. ● All the Churches shall know, that I am he 〈◊〉 searcheth the reins, and hearts, etc.  
II. REAS. Because such cautelous ●●wary sincere walking doth tend much the stopping of the mouths of absurd adversary's, and to a restraining of their f●●● who are apt to traduce and persecute t●● good ways of the people of God. See P●o●● 16.7. When a man's ways please the Lord, 〈◊〉 maketh even his enemies to be at peace with his See also 1 Pet. 3.15, 16. But sanctify the L●●● God in your hearts, and be ready always to g●●● an answer to every one that asketh you a reason the hope that is in you, with meekness and f●●● Having a good conscience, that whereas they sp●●● evil of you, as of evil doers, they may be ashe●● which falsely accuse your good conversation in Chr●●●  
OBSERVE. Hypocrites may gain the● ward of popular applause and reputation upon a vain and sinister course in religi●● held by them. See Math. 6.2, 5, 16, etc. 2 King. 10.15, 16. But such are not accept●● of God. See 2 Corinth. 10.18. For not 〈◊〉 that commendeth himself is approved, but what the Lord commendeth.   

XLIX. PROPOSITION. Special care and regard ought ●●kewise to be had, that religious duties and services be performed ●y the people of God, both in an holy and spiritual manner, and also in a due order, according to ●he Lords own direction and commandment.  
PROOF. For so our blessed Saviour informed and taught the woman of Samaria. See John, 4.23. But the hour cometh and now is, when the true Worshippers, shall worship the Father in spirit, and in truth: for the Father seeketh such to worship him. Yea and our Lord and Saviour Christ did thus approve himself by walking according to God's commandment. See John, 14.31. And as the Father gave me commandment, even so do I.  
I. REAS. Because the Lord God, unto whom religious duties and services ought to be tendered, is of a spiritual nature, and therefore must be served spiritually, and in an holy manner, proportioned unto such his incomprehensible essence. See John, 4. vers. 24. God is a Spirit, and they that worship him, must worship him in spirit, and in truth. 2 Cor. 3. ● The Lord is a Spirit, etc.  
II. REAS. Because God hath been w●● severely to punish such as have been n●●gent and careless to worship and serve 〈◊〉 after the due order; as King David by occ●sion acknowledgeth and maketh mentioned 1 Chron. 15.13. The Lord our God made a b●●●●● upon us, for that we sought him not after the 〈◊〉 order. And this is also declared by the apostle Paul, touching some of the Chur●● of Corinth, in regard of their coming 〈◊〉 the Sacrament in an undue way, 1 Cor. 11. 3● For this cause many are weak and sickly am●●● you, and many sleep. See vers. 27, 28, 29.  
OBSERVE. A holy and spiritual man●●● and due order of religious performances, 〈◊〉 consisteth in such qualifications and dispositions as these following; viz.  
I. Understanding, or distinct knowledge in the religious service in hand: 1 Cori●●●● 14.14, 15. For if I pray in an unknown tong●● my spirit prayeth, but my understanding is 〈◊〉 fruitful. What is it then? I will pray with th● spirit, and will pray with understanding also: 〈◊〉 will sing with the spirit, and will sing with the understanding also.  
II. Conscience of God, to sway unto, and in every religious duty; as may be gathered from the Lords expostulation, Zach. 7.5. When ye fasted and mourned in the ●●ft and seventh month, even those seventy years, ●●d ye at all fast unto me, even to me?  
III. Sincerity, or truth in performing ●hereof. See Josh. 24.14. Fear the Lord, and ●●rve him in sincerity and truth.  
iv Faith on God through Christ. See Mark. 11.24. Whatsoever things ye desire, when ●●e pray, believe that ye receive, etc. See also Hebr. 11.6.  
V Hope, or waiting for the accomplishment of the promises. Psal. 130.5. I wait ●or the Lord, my soul doth wait, and in his word ●oe I hope.  
VI Willingness, or cheerfulness in the service. See what is particularly said touching works of charity, as being generally appliable in the case in hand; 2 Corinth. 9.7. Every man according as he purposeth in his heart, so let him give, not grudgingly, or of necessity: for God loveth a cheerful giver. See likewise, Deut. 28.47.  
VII. Reverence, and godly fear, or trembling. See Hebr. 12.28. Let us have grace whereby we may serve God acceptably, with reverence, and godly fear. See also Psal. 2.11.  
VIII. Humility; 1 Pet. 5.5. Beclothed with humility, for God resisteth the proud, and giveth grace to the humble.  
IX. Contrition of heart; Psal. 51.17. The sacrifices of God, are a broken spirit: a broke● a contrite heart, O God, thou wilt not de●● See also Psal. 34.18.  
X. Poverty of spirit; Isaiah, 66.2. 〈◊〉 this man will I look, even to him that is poo● 〈◊〉 See also Math. 5.3.  
XI. Sense of spiritual wants & weak●● 〈◊〉 with a desire of supply; Math. 5. vers. 6. ●●●●sed are they which do hunger and thirst aft●●●●●●teousnesse, etc. See also Isa. 55.1, 2.  
XII. Godly sorrow; 2 Corinth. 7.9. 〈◊〉 were made sorry after a godly manner. See 〈◊〉 Math. 5.4.  
XIII. Self accusing; Psal. 51.3. I acknowledge my transgression. See also Prov. 28.13.  
XIV. Self judging; 1 Corinth. 11.31. 〈◊〉 we would judge ourselves, we should not be jud●●●●● See also Gen. 32.10.  
XV. Fervency of spirit, or holy ze●● 〈◊〉 Rom. 12.11. Not slothful in business, fe●●●●● in spirit, serving the Lord. See also Galat. 4●  
XVI. Perseverance, and patiented consta●●●● Ephes. 6.18. Praying always with all pr●●●● and supplication in the spirit, and watching thereunto with all perseverance, etc. See also Co●●● 4. vers. 2.  
XVII. Love of God; Exod. 20.6. 〈◊〉 showing mercy to thousands of them that lou● 〈◊〉 and keep my commandments. See also De●● 〈◊〉 7. vers. 9  
XVIII. Love of Neighbour; 1 Corinth. ●3. 1. Though I speak with the tongues of men and 〈◊〉 Angels, & have not charity, I am become as sounding brass, or a tinkling cymbal. See also Ephes. 5.2.  
XIX. An honest and good heart, purified from bad qualities; Luk. 8.15. They which in ●n honest and good heart having heard the word, keep it, etc. See also 1 Pet. 2.1, 2.  
XX. In the Name of our Lord Jesus Christ; Coloss. 3.17. Whatsoever ye do in ●ord or deed, do all in the Name of the Lord Jesus, etc. See also Ephes. 5.20.   

L. PROPOSITION. The performance of religious worship & service in the family, or otherwhere, may not be rested on, or trusted unto, as if the work done, or duty performed, did, or could commend any one to God for the work sake: but God is to be depended on only, and his blessing is to be waited for in his ordinance, and his providence to be served in the use of the means which he hath ordained to 〈◊〉 walked in.  
PROOF. This Proposition may be ●●ferred from an intimation given by the apostle Paul in another case, 1 Corinth. 3● So then neither is he that planteth any thing ne●●●●● he that watereth: but God that giveth the inc●●●●● And thus also Solomon observeth in his p●●●verbs: See Prov. 10.22. The blessing of 〈◊〉 Lord, it maketh rich.  
I. REAS. Because whatsoever religi●●● duties and services the people of God 〈◊〉 perform unto God according to his w●●●● it is no more than their duty enjoined 〈◊〉 them: For so our Lord Christ teacheth 〈◊〉 confess and acknowledge. See Luk. 17. ●● Ye when ye shall have done all those things wh●●●● are commanded you, say, We are unprofitable servants, we have done that which was our duty to 〈◊〉  
II. REAS. Because many and great 〈◊〉 the weaknesses and polluted imperfect●●●● which do adhere and cleave unto the 〈◊〉 services and performances of the people 〈◊〉 God: So that they stand in need of par●●● and remission of such miscarriage, as hath ●●●tended and accompanied them therein. T●●● is implied in that advertisement for Aaro●● and the people, Exod. 28.38. That A●● 〈◊〉 may bear the iniquity of the holy things, which 〈◊〉 children of Israel shall hollow, in all their holy gifts. Yea thus the people of God in their serious & solemn confessions have been wont ingenuously and freely to acknowledge. See Isaiah, 64.6. But we are all as an unclean thing, and all our righteousnesses are as filthy rags, etc. See this also in that deprecation of worthy Nehemiah, who having done that which for the matter of it was right in the fight of the Lord, yet being conscious of his imperfections therein, doth therefore crave pardon and mercy from God. Nehem. 13.22. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.  
III. REAS. Because so fare as any duty and service is performed unto God, which for matter and manner is wel-pleasing to his divine Majesty, by any of his servants, the same ought not to be attributed unto themselves, but to the Lord, who graciously acteth and worketh for them, and in them; as may be seen, Isa, 26.12. Lord, thou wilt ordain peace for us: for thou also hast wrought all our works in us, or, for us. See also 1 Cor. 4.7. For who maketh thee to differ from another? And what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?  
OBSERVE. Every good performance and disposition thereunto aught to be referred and attributed to God's gracious dispe●●tion; as may appear in some instances.  
1. The will & the deed are both wrought by God. See Philip. 2.13. For it is God wh● worketh in you both to will, and to do, of his g●●● pleasure.  
II. The preparation of the heart unto 〈◊〉 religious duty is of God. See Psal. 10. 1● Lord, thou hast heard the desire of the hum●●●● thou wilt prepare their heart, thou wilt cause th●●● ear to hear.  
III. The utterance and wel-ordering 〈◊〉 what is religiously expressed and spoken, 〈◊〉 likewise from the Lord. See Psal. 51. 1● O Lord open thou my lips, & my mouth shall 〈◊〉 forth thy praise.  
iv Help and assistance against infirmity that do usually assault, and disfit to reli●●ous duties, is from the Lord; even from 〈◊〉 Spirit. See Rom. 8.26. Likewise the Sp●●●● also helpeth our infirmities: for we know not 〈◊〉 we should pray for as we ought: but the Spiri●●●selfe maketh intercession for us, with groaning which cannot be uttered.  
V The faculty and ability to profit 〈◊〉 any religious course is given by the Lord. See Isaiah, 48.17. I am the Lord thy God whi●● teacheth thee to profit, which leadeth thee by 〈◊〉 way that thou shouldest go.  
VI The Lord Jesus Christ graciously pe●fumeth the religious services of his people, that so they may become acceptable to God our Father. See Revel. 8.4. And the smoke of the incense which came with the prayers of the Saints, ascended up before God out of the Angel's hand.   

LI. PROPOSITION. Those families are in a most dangerous and wretched state & condition, which do wholly fail to serve the Lord in a performance of family-duties.  
PROOF. See Jerem. 10.25. Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy Name. This prophetical imprecation is as a prediction 〈◊〉 way of threatening: and it implieth that families that call not on God's Name, are like unto the heathen, and shall with them partake in the sense of God's wrath and displeasure. Now it willbe found a fearful 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 sign and token of atheistic all folly and wickedness. See Psal. 14. vers. 1 & 4. compared together, viz. The fool hath said in 〈◊〉 heart, there is no God.— They call not upon 〈◊〉 Lord. Yea such neglect and contempt a●gueth not only some guiltiness, but also 〈◊〉 high degree of atheism and desperate profaneness; as may be observed in Pharaoh Ki●● of Egypt. See Exod. 5.2. And Pharaoh s●●● Who is the Lord, that I should obey his voice?  
II. REAS. Because such families as c●● not on God's Name, are most pernicious & hurtful enemies to the Church and S●●● in which they do abide and inhabit, 〈◊〉 being means what in them lieth, of th● ruin and destruction thereof; and so d●● expose themselves to the deserved punishments of destroyers and murderers. Jere● 10.25. Pour out thy fury upon the family's that call not on thy Name; for th●● have eaten up Jacob, and devoured him and consumed him, and have made h●● habitation desolate.  
OBSERVE. All Christian families are 〈◊〉 alike convinced & persuaded touching th● necessity, nature, and manner of performance of family-duties every day, both morning and evening; as it may far with them i● other cases through their dulness of he●ring. See Hebr. 5.11, 12. Yet such as are perfect, aught to be minded according to th● demonstration above declared, & if in so●● particulars therein, some families are otherwise minded, God shall reveal this unto them, walking by the same rule and minding the same thing, so fare as they have already attained. See Philip. 3.15, 16. But if any family among the people of God have a ●oot that beareth gall & wormwood, whose hearts turn away from the Lord; and it cometh to pass, that albeit they have been convinced by the word of their duty herein, they do nevertheless bless themselves in their hearts, saying, We shall have peace, though we walk in the imaginations or stubborness of our hearts, in a neglect and contempt of calling on God; The Lord will not spare them, but his anger and jealousy shall smoke against them, yea and his curses denounced in the Scriptures, shall lie upon them, etc. See Deut. 29.18, 19, 20, etc.   

LII. PROPOSITION. Moreover, such families do ●ustly deserve and incur blame ●nd reproof, who do perform religious duties & services amiss ●n any kind.  
PROOF. The Apostle James taxeth and reprehendeth the brethren of the twelve bribe's, for their faultiness and miscarriage in performance of prayer. See James, 4.3. 〈◊〉 ask and receive not, because ye ask amiss, & ●▪  
I. REAS. Because every transgre●●● doth draw on a guilt with it, whether it 〈◊〉 in matter, manner, end or circumstanc●●▪ See James, 2.10. For whosoever shall keep 〈◊〉 whole law, and yet offend in one point, he is g●●●●● of all.  
II. REAS. Because the Lord God accounteth and judgeth services perform●● amiss to be a grand violation of the th●●● commandement of the first table, which 〈◊〉 will therefore severely punish. See E●●● 20.7. Thou shalt not take the Name of the L●●● thy God in vain: for the Lord will not hold 〈◊〉 guililesse that taketh his Name in vain.  
OBSERVE. Religious services and du●● are performed amiss when they are do●● either,  
1. Ignorantly, not knowing what is sa●● or done. Herein the Papists are grossly sa●●ty, who make use of an unknown langu●●● in their prayers and service, both public●● and privately. Such error the Apostle P●●●noteth, 1 Corinth. 14.14. For if I pray i● 〈◊〉 unknown tongue, my spirit prayeth, but my ●●derstanding is unfruitful.  
II. Superstitiously, as the Papists likew●●● transgress, in saying only a set number 〈◊〉 words on their beads, without reverencing feeling, understanding, etc. much like the babbling heathen. See Math. 6.7. But when ye pray, use not vain repetitions, as the heathen do; for they think they shallbe heard for their much speaking.  
III. Hypocritically, regarding iniquity in the heart, albeit there be a fair outward deportment. Such performance was prophesied of by Isaiah, and practised in the days of our Saviour Christ. See Math. 15.7, 8. Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, & honoureth me with their lips, but their heart is fare from me.  
IU. Profanely, when such as do seem to draw nigh to God, do live notwithstanding in a course and practise of gross and notorious transgressions. See this Isaiah, 1.15. And when ye spread forth your hands, I will hid mine eyes from you; yea, when ye make many prayers, I will not hear you: your hands are full of blood.  
V. Deceitfully or negligently: See Jere. 48.10. Cursed be he that doth the work of the Lord deceitfully. See the margin 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 t●● days of Jehojada, the Priest.— N●● after the death of Jehojada, came th● princes of Juda and made obeisance 〈◊〉 the King: then the King harkened u●●● them, etc.   

LIII. PROPOSITION. Neither can such families excuse themselves before the Lord, when he cometh to judgement, who having opportunity and capacity to learn to read, and ability and means to procure a Bible in their native language; yet cannot read, nor have any Bible in their families.  
PROOF. Solomon doth thus describe his fool, who is the wicked man; Prov. 17.16. Wherefore is there a price in the hand of 〈◊〉 fool to get wisdom, seeing he hath no heart to it?  
I. REAS. Because they are in no wise answerable to God's expectation, in the col● and means 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 certain 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 years I come seeking fruit on this figtree, and find none: cut it down, why cumbreth it the ground.  
II. REAS. Because unanswerableness unto God's mercies and means vouchsafed unto any people, doth greatly aggravate their sin, and infallibly seal their punishment. This argument is evidently drawn from our Saviour Christ's upbraiding the cities in which he had frequently & powerfully preached, and wrought his miracles, to confirm his doctrine: and yet they were unanswerable through unfruitfulness. See Math. 11.21. Woe unto thee Chorazin, woe unto thee Bethsaida: for if the mighty works which were done in you, had been done in Tyre and Zidon, they would have repent long ago in sackcloth and ashes.  
OBSERVE. It was the high commendation of Mary, given unto her by our Saviour Christ, that she redeemed time unto the one thing needful, when Martha did cumber herself about much serving, and was troubled about many things. See Luk. 10.42. But one thing is needful; 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 do walk contrary, and do● oppose and withstand the goo● ways of God, walked in by h●● people, according to the rules 〈◊〉 God's word.  
PROOF. The Apostle Paul describeth 〈◊〉 complaineth of such persons, 2 Timoth. 3. ●● Now as jannes' and jambres withstood M●●● so do these also resist the truth: men of cor●●●● minds, reprobate concerning the faith.  
I. REAS. Because God will walk contrary to them, as do walk contrary u●●● him. See Levit. 26.23, 24, etc. If y●● will not be reform, but will walk contrary unto me; Then will I also walk contrary unto you, and will punish you 〈◊〉 seven times for your sins, etc.  
II. REAS. Because they shall have ●●thing to plead for themselves in the day: 〈◊〉 the Lords wrath, but shall remain speec● less, as it fared with the man in the parab●● who came to the wedding without a ne●ding garment: Math. 22.12. Neither sh●●● any Advocate be found that will plead 〈◊〉 them. See 1 Sam. 2.25. If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?  
OBSERVE. Such persons may be said to walk contrary, and to withstand the good ways of God walked in by his people;  
I. Either who plot, consult, or take counsel against the people of God, to do them hurt, because of their sincere religious courses. See Psal. 83.3. They have taken counsel 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 entangle them: as the Scribes and Pharises did our Saviour Christ. See Luk. 20.20. And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him to the power and authority of the Governor.  
III. Or who contradict and oppose such wholesome truths, as the people of God do hold & profess according to godliness. See Acts, 17. vers. 18. Then certain Philosophers of the Epicureans, and of the Stoics, encountered him. And some said, What will this babbler say? othersome, He seemeth to be a setter forth of strange gods: because he preached unto the Jesus, and the resurrection.  
IU. Or who discourage and grieve th● people of God by lies; as the Lord himself by the Prophet Ezekiel complaineth. S●● Ezek. 13.22. Because with lies ye have made the heart of the righteous sa●● whom I have not made sad, and strengthened the hands of the wicked, that 〈◊〉 should not return from his wicked 〈◊〉 by promising him life, etc.  
V Or who deride and scorn the people of God by mockings and contemptuous behaviour. See this complained of, Psal, 11▪ vers. 4. Our soul is exceedingly filled with 〈◊〉 scorning of those that are at ease, and with the attempt of the proud.  
VI Or who traduce and falsely accuse the good ways of God: Either 1. of hardness as if intolerable, and not to be endured. S● John, 6.60. This is an hard saying, 〈◊〉 can hear it? Or 2. of over strictness; as 〈◊〉 prejudicial to liberty: as is implied, Psal. 〈◊〉 vers. 3. Let us break their bands asunder, and 〈◊〉 away their coards from us. Or 3. of unprofitableness; as if no way beneficial. See Ma●● 3.14. Ye have said, It is vain to serve God, 〈◊〉 what profit is it that we have kept his ordinances? Or 4. of melancholious pensiunesse; as 〈◊〉 void of joy and comfort; as it is implied Eccles. 7.4. The heart of fools is in the house of mirth. Or 5. of occasion and cause of trouble; as if therefore unsufferable. See John, 11.48. If we let him thus alone, all men will believe on him, and the Romans shall come, and take away both our place and nation.  
VII. Or who slander and falsely accuse the good servants of God; Either 1. of idleness in their particular callings, when they are employed in the service of God. See Exod. 5.17. Pharaoh said, Ye are idle, ye are idle: therefore ye say, Let us go, and do service to the Lord. Or 2. of indiscretion and preposterous zeal, 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 himself to day in the eyes of the handmaids of his servants? etc. Or 3. of madness; as if they were out of their wits. See Act. 26.24. Festus said with a loud voice, Paul, thou art beside thyself, much learning doth 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, ye 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 yourselves above the congregation of the Lord?] Or 5. of hypocrisy; as if they w●●● not such indeed, as they do profess the● selves to be, and are in show. This was th● which Jobs three friends did many ti●● charge him withal, as may be seen at larg● throughout the book of Job. Or 6. of f●tiousnesse & turbulence in the places whe● they dwell. Thus were the blessed disciple of Christ accused. See Act. 16.20. T●● brought them to the Magistrates, saying, T●● men being jews, do exceedingly trouble our ci●● & cap. 17.6. These that have turned the w●●● up-side-downe, etc. Or 7. of contempt of authority; as if they regarded not magistracy and the laws of Princes. See Act. 17.7. These all do contrary to the decrees 〈◊〉 Cesar.] & Dan. 6.13." Then answer 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, b●● maketh his petition three times a day.  
VIII. Or who threaten to inflict punishments on the people of God, that so the● may discourage them, if possibly they could do it. See Act. 4.21. So when they had further threatened them, they let them go, finding nothing how they might punish them, because 〈◊〉 the people, etc.  
IX. Or who do persecute and inflict punishments on them in several kinds, viz. in their goods, liberties, and bodies. See Act. 8.3. As for Saul, he made havoc of the Church, entering into every house, and haling men and women, committed them to prison. See also 2 Cor. 11.23, 24, 25. Hebr. 11.36.37.   

LV. PROPOSITION. Governors of families ought to study and endeavour in a special manner for clearness of knowledge, and soundness of judgement in the ways and word of God, and to strive unto all godliness of conversation in their Christian walking; that so they may be approved of God, and not need to be ashamed in going in and out before their families.  
PROOF. The Apostle Paul chargeth the Evangelist Titus to inculcate this lesson to the Churches in Crete. See Tit. 2.1, 2. But speak thou the things which become sound doctrine: That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. See also his cha●● to Timothy, 2 Timoth. 2.15. Study to s●● thyself approved unto God, a workman that ●●deth not to be ashamed, etc. This instruct●●● and advice concerneth all such persons wh●● are to be employed in the work of the Lo●● in any kind, in their going in and out befo●● others whosoever: And consequently it c●cerneth governor's of Christian families.  
I. REAS. Because such a due qualify frame of spirit, and an answerable walking will tend much to the preservation of the authority, & to a giving prevention of contempt of their persons with those who● they have to do withal. See a notable proof of this, Mark. 6.20. Herode fe●● john, knowing that he was a just man, and an h●●● and observed him: and when he heard him, he 〈◊〉 many things, and heard him gladly. And th●● the Lord is graciously pleased to hono●● them, as do honour him, as he hath said 1 Sam. 2.30. Them that honour me, I will ●●nour; and they that despise me shallbe lightly esteemed.  
II. REAS. Because otherwise, if they be ignorant, or profane and dissolute, or remiss and careless in their behaviour; the● their performance of duty, and service to God in their families, willbe much slighter and disregarded, through an aptness in inferiors to take occasion thence thereunto. This may be seen in a most remarkable ex●mple, even the sons of old Eli, that were ●he Lords Priests. See 1 Sam. 2. vers. 12. & 17. compared together. The sons of Eli were sons of Belial, they knew not the Lord:— The sin of the young men was very great before the Lord: for men abhorred the offering of the Lord.  
OBSERVE. King Solomon succeeding his father David in the Kingdom of Israel by God's designment, and it being offered unto him to ask what he would, and the same should be granted unto him from the Lord; He very prudently and providently asked wisdom & knowledge to go out & come in before that great people of God, as being most behooufull for him. Now this his petition was so well approved and accepted of God; that he granted unto him, not only wisdom and knowledge according to his desire, but also riches, and wealth, and honour too, such as no Kings before him, or after him had the like. See 2 Chron. 1.7, 8, 9, 10, 11, 12.   

LVI. PROPOSITION. Moreover, Governors of families ought to look to the ways of their families, & to take co●● that the members of their households do join in the service God with them.  
PROOF. When Jacob was advertised go up to Bethel to dwell there, and to s●● the Lord; he takes course with his fam●● that they should join with him there See this Gen. 35.2, 3. Then Jacob 〈◊〉 unto his household, and to all that 〈◊〉 with him, Put away the strange God's 〈◊〉 are among you, and be clean, and cha●● your garments, And let us arise, and g●● up to Bethel, etc.] And thus renow●● Joshua approved himself. See Josh. 24. ●● But as for me, and my house, we will serve 〈◊〉 Lord.  
I. REAS. Because governor's of famili●● are charged to see not only to the welfare 〈◊〉 the bodies and outward state of those th●● belong unto them: See 1 Timoth. 5.8. 〈◊〉 any provide not for his own, and specially for th● of his own house, he hath denied the faith, and worse than an infidel: But they ought also 〈◊〉 watch for their souls, by how much the good of their souls is of greatest value, Se● Math. 16.26. For what is a man profited, if 〈◊〉 shall gain the whole world, and lose his o●● soul? Or what shall a man give in exchange for his soul? God gave the fourth commandment to all men, but specially to Governors of families. Exod. 20.8— 10. And we know God had a controversy with old Eli for the wickedness of his sons. See the story, 1 Sam. 2.29.  
II. REAS. Because if governor's be careful to do their full endeavour in the behalf of those of their families in the business of serving God; albeit possibly they cannot prevail with them so effectually, as were to be wished; yet they shall in so doing save their own souls. See this implied, Ezek. 3.19. Yet if thou warn the wicked, & he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. True it is, this is specially spoken of the Minister; but the governor of the family may learn his lesson hence, sigh he hath as fully the charge of his family, as the minister hath of the Congregation in this matter.  
OBSERVE. It is the wisdom of those that are to be governor's of families, to lay a good foundation for tractableness unto religion in those that are to belong unto them: First, by marrying in the Lord, and living chaste in wedlock, that there may be an holy seed. See Mal. 2.15. And secondly, by taking heed whom they do admit to d●● with them, that they be tractable unto ●●gious courses. See David's resolution h●● in. Psal. 101.6, 7. Mine eyes shallbe 〈◊〉 the faithful of the land, that they 〈◊〉 dwell with me: He that walketh in affect way, he shall serve me. He that ●●keth deceit, shall not dwell within 〈◊〉 house: He that telleth lies shall not t●●● in my sight. Allus. The Lord in his 〈◊〉 forbade any Proselyte, to be admitted to 〈◊〉 Passeover (though he were himself circumcised, and did outwardly profess the fai●● unless all the males in his house were circumcised also, and did profess the fa●● aswell as himself. See Exod. 12.48.   

LVII. PROPOSITION. The members and inhabitants of Christian families ought to b● willing and tractable to joyn● readily together in the performance of family-duties of religion, and to submit to their governor's going out and in before them therein.  
PROOF. This rule of direction is implied in the letter of the first commandment of ●●e second table of the moral law: Exod. ●0. 12. Honour thy father and thy mother; It is ●●plied also Hebr. 13.17. Obey them that have ●e Oversight of you, and submit yourselves, & c. ●ee Ephes. 6.1, 2.  
I. REAS. Because in such their tractable submission in the Lord, they shallbe a great comfort and encouragement to their governor's, who do watch for their souls, as ●hey that must give account, that they may do it with joy, and not with grief, as is spoken, Hebr. 13.17. See Prov. 23. vers. 24, 25. The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him: Thy father and thy mother shallbe glad, and she that bore thee shall rejoice.  
II. REAS. Because unspeakable fruit and benefit shall redound unto them themselves by such their submission and tractableness to their rulers in the ways of religion. See Prov. 1.8, 9 My son hear the instruction of thy father, and forsake not the law of thy mother. For they shallbe an ornament of grace unto thy head, and chains about thy neck.  
III. REAS. Because of the encouragement thence to others, the people of God, who will joy to see their order, See 2 John, vers. 4. I rejoiced greatly that I found of thy children king in truth, as we have received a commande● from the Father.  
OBSERVE. Any members of famili●● even godly servants, may adorn the Gos● by a due approving of themselves to t●● governor's. See Titus, 2.10. Whe● through an undue course of theirs, 〈◊〉 Name of God, and his doctrine may be ●●phemed; as is implied, 1 Timoth. 6.1.   

LVIII. PROPOSITION. Those Christian families a●● thrice happy and blessed for eve●● more, whose God is the Lord and do fear this glorious a●● fearful Name, THE LORD THY GOD, walking in 〈◊〉 ways, and departing from all in quity.  
PROOF. See Psal. 144.15. Happy is t●● people that is in such a case: yea happy is that pe●ple whose God is the Lord. See also Psal. 119. ● Blessed are the undefiled in the way; who walks the law of the Lord.  
REAS. Because they shall have peace as mercy from the Lord, both temporally spiritually, and eternally. See this Galat. 〈◊〉. 16. And as many as walk according to this ●●le, peace be on them, and mercy, and upon the Israel of God. Psal. 119.6. Then shall I not be shamed, when I have respect unto all thy commandments. See also Psal. 125, & 127, & 128. wholly, being three of the Psalms of degrees.  
OBSERVE. O how it concerneth all Christians to exercise themselves unto godliness! sigh bodily exercise profiteth little, but godliness is profitable unto all things, and hath the promises both of this life, and of that which is to come. See 1 Tim. 4.7, 8.   Revel. 22.20. He which testifieth these things, saith, Surely, I come quickly. Amen. Even so, Come Lord Jesus. 
FINIS.