Holy Dedication Both Personal and Domestic, Part 2 · Chapter 7

Holy Dedication Both Personal and Domestic · Part 2 · Chapter 7

p. 83CHAP. VII. The Second Branch enforced, concerning the Performance of Holy Duties.

SEcondly, If you would ſet up Religion in your Houſes, (and ſo dedicate them to the Lord); ſee that God be Worſhipped, and Holy Duties be duely and daily performed in them: Religion (though it lie not only in theſe, yet it) lies very much in theſe; No Worſhip, no Religion. Now therefore, let it be thus with you; O that your Houſes might be thus conſecrated! that they might be as ſo many little Temples or Sanctuaries, wherein God might be worſhipped; as ſo many Oratories, wherein God might be daily called upon. Houſeworſhip, (or Family-worſhip), is a duty incumbent upon every Maſter or Governour; he is to take care of it, to ſee that the bleſſed God, in his Houſe, have that Religious reſpect and homage, which is due unto him: Indeed, this is the main, the firſt thing, that he is to look after. The Jews, beſides their Temple-worſhip, had alſo their Family-worſhip, which the Maſter of the Houſe p. 84was to perform. The Paſchal-Lamb was to be eaten in every Family, there was to be a Lamb for an Houſe, Exod. 12.3. this was Family-worſhip (in part): You read of David, 2 Sam. 6.20. He returned to bleſs his Houſhold, Upon the bringing of the Ark into the Tabernacle, O his heart was full of joy; and this he had made great diſcoveries of, before the people; now he'l go to his own Family, and bleſs them, and ſpiritually rejoyce with them, in Prayer and Praiſe, in the ſenſe of this great mercy. O that every day, your Houſholds might be bleſſed by you, by the adminiſtration and performance of Worſhip and Duty in them.

I will not any longer inſiſt upon Generals, but preſently come to thoſe particular Family-duties, which I would preſs upon you.

The firſt is Prayer, Family-Prayer; (for I intend not to meddle with the other kinds of Prayer, but only to limit my ſelf to this); Set up Prayer in your Houſes, let your Families be praying Families. O (if it was the Lords will), that we might not have in all this City, one Non-praying Family. p. 85God will have his Houſe to be an Houſe of Prayer. Mat. 21.13. My Houſe ſhall be called the Houſe of Prayer. Iſa. 56.7. Even them will I bring to my holy Mountain, and make them joyful in my Houſe of Prayer, u. Let it be ſo with you, let your Houſes be Houſes of Prayer, then they will reſemble the Houſe of God. You muſt enter upon them by Prayer, (that I have ſpoke to); but beſides this, there muſt be a conſtant courſe of Prayer, maintained and carried on in them. 'Tis true, we have not any poſitive or expreſs Command in the Word, in which this duty of Family-Prayer, is in ſo many Letters and Syllables enjoined; but we have enough in it, to ground ſolid Inferences upon, which are ſufficient to evince and prove the duty. Eph. 6.18. we are commanded to pray with all Prayer and Supplication, (i. e. with all kinds of Prayer); Family-Prayer is one kind of Prayer, and therefore we are bound to the performance of it. The Prophet imprecates wrath upon the Families that do not call upon God, Jer. 10.25. Therefore 'tis a duty lying upon Families ſo to do; (for it can only be the p. 86omiſſion of an unqueſtionable duty, that expoſes a perſon to wrath): Many ſuch things might be inſiſted upon, but I ſhall wave them, my buſineſs being rather to exhort than to argue.

That I may prevail with you, to ſet up Prayer in your Houſes, conſider the following Motives.

1. This is that which the people of God have always done. Where Grace hath been in the heart, prayer hath been in the Houſe; as Perſonal Prayer, ſo Family Prayer, hath always accompany'd the work of regeneration. The Scripture ſets many examples before us, for the proof of this; Mention is often made of Abraham's calling upon God, (as Gen. 12.8. Gen. 13.4. Gen. 21.33. & 26.25.) We may well ſuppoſe, that this was done ſometimes in conjunction with his family, (they being with him in his intinerant poſture): Eſther the Queen, faſted and pray'd with her Maidens, Eſth. 4.16. Job that offered Sacrifice continually for his Children, (as 'tis Job 1.5); doubtleſs, he did not omit the offering of Sacrifices with his Children. What was David's bleſſing of his Houſhold? (mentioned p. 87but now), but his praying and praiſing, with his family. 'Tis ſaid of Cornelius, He feared God with all his Houſe; and he prayed to God alway, Act. 10.2. (The connexion ſeems chiefly to refer to family-prayer). If theſe places of Scripture, and examples be not ſo convincing and cogent, (as to the duty in hand, and its inſeparable conjunction with the truth of Grace), then you may add what your obſervation and experience doth readily offer to you. Look abroad a little into the world, obſerve how it is with men upon Converſion; As ſoon as ever God hath wrought a ſaving work in them, Behold they pray; Acts 9.11.Acts 9:11and that in their Families too: Before this work, (alas) they pray'd not in their Houſes, from week to week, from year to year; but no ſooner did God ſeiſe upon them in a ſaving manner, but immediately they ſet up Prayer in their Houſes. Ʋniverſal experience offers it ſelf for the proof of this. Well then, let this quicken you to this practiſe; Pray in your Families; for if you be gracious, renewed, ſanctified, you will do thus; this is to carry it as regenerate perſons; this will be a good p. 88evidence, that you are really God's people; whereas the neglect of this, will be a ſad evidence, that you are none of them. I will truſt a godly man for Family-prayer; He may indeed for ſometime, (being under the power of ſome Temptation, or having taken in ſome erronious principle) omit this duty, but if he be a truly godly man, he will come to it again.

2. Family-prayer hath much excellency in it. Prayer in all the kinds of it, is very excellent: There's Secret-prayer, that's excellent; O for the Soul to be with God alone, treating with him in private, about its everlaſting concernments, ſpreading its more ſpecial and particular wants, corruptions, temptations, burdens before him,Gen. 32.24.Gen 32:24 Jacob-like wreſtling with him, for this and that bleſſing; ſurely this is excellent. There's publick Prayer, when the Saints go together in a**Coimus ad Deum, quaſi manu factâ precationibus ambiamus. Haec vis Deo grata est. Tertul. Apolog c. 39. body, and offer an holy violence to the Kingdom of Heaven, join all their force and ſtrength together, for the obtaining of mercy; this is excellent. Family-prayer comes betwixt theſe, 'tis private, and yet (in part) 'tis publick; 'tis publick, and yet p. 89(in part) 'tis private; this is excellent too: In reſpect of its general Nature, 'tis excellent, (for 'tis Prayer, and all Prayer hath excellency ſtampt upon it); in reſpect of its uſefulneſs, benefits, precious effects, 'tis excellent; it procures mercies, keeps off judgments, ſanctifies all enjoyments, preſerves an holy awe of God in the Soul, puts a ſavour and relliſh upon all comforts, furthers Grace here, Glory hereafter; All this is done by Family-prayer, (duely performed), is it not excellent? will you live in your Houſes without it? will you loſe ſo great a part of Religion? and that too which is ſo much to your own advantage, and to the advantage alſo, of all that co-habit with you? Fire is good, you'l have it; Food is good, you'l have it; Air is good, you'l have it; Prayer is good too, (nay better than all theſe), will you not have that alſo?

3. There are proper and peculiar Reaſons for Houſe-Prayer; you pray in ſecret, not only becauſe of the Command, but becauſe of thoſe ſpecial and peculiar reaſons, which attend that duty: Family-prayer hath the ſame inducements; p. 90there are ſuch and ſuch caſes, circumſtances, conſiderations, which this duty doth beſt hit, and meet with, and is beſt ſuited to; O therefore make conſcience of it: There are Family-ſins to be bewailed, Family-miſcarriages to be reformed, Family-mercies to be acknowledged, Family-wants to be ſupplied, Family-undertakings to be bleſſed, Family-afflictions to be ſanctified, Family-dangers to be prevented: Now are there ſo many caſes proper to a Family (as a Family), and ſhall there not be Family-prayer to reach to all theſe? O that Maſters of Families would conſider what I ſay!

4. Mercy and Juſtice, Pity and Fidelity, call upon you, to call upon God, in and with your Families. Have you precious ſouls committed to you, will you let them periſh? where's your mercy and pity? ſhall ſo many Children, ſo many Servants, be loſt for ever, for want of Prayer? be not ſo cruel for the Lords ſake: You feed their bodies, (it would be cruelty to let them ſtarve for want of food), but is not this worſer cruelty to ſtarve their ſouls? never to pray with them? never to help p. 91them onwards in Heaven's way? O, though you have not the Grace of a Chriſtian, yet if you have but the bowels of a man, methinks you ſhould pray in your Families; to prevent the ruine of thoſe precious ſouls, that are under your roof. Beſides this conſideration (which is proper to Mercy), Juſtice requires this of you: Family-prayer is a debt which you owe to them who are under you; they owe ſubjection obedience and ſervice to you, you owe prayer to them. The Apoſtle having ſpoke to Maſters to give unto their Servants that which is juſt and equal; preſently ſubjoins, Continue in prayer: as if this was one thing, that Maſters, in justice, are to give to their Servants, Col. 4.1, 2. O 'tis a real wrong to your Servants when you do not pray with them; you are not only unmerciful but unjust in ſo doing; not only falſe to God, but injurious to them; you may better withhold their wages from them, than the duties of Religion.

5. If this be nothing to you, let me add further, Self-love requires this of you. I mean by this, not ſo much Self-love p. 92with reſpect to your ſelves, at the great day of Account, (though that be the main); but I mean Self-love, with reſpect to your preſent concerns; you would have your Families bleſſed, your Houſes ſecured, Self-love puts you upon this; and can you hope for this if you neglect Family-prayer? Ah, you and yours lie open to judgments, ſo long as this is neglected: Jer. 10.25. Pour out thy wrath upon the Heathen, and upon the Families that call not upon thy Name. This imprecation is a kind of commination; God will pour out his wrath upon Prayerleſs-families; Till Prayer be ſet up in your Houſes, judgment hangs over your heads; the curſe of God is over you, and all that belongs to you: you live in the midſt of dangers every moment; you lie down every night, liable to ſome ſudden and ſore evils; O, 'tis not only thus with you, that you are out of God's care and tuition, but (ſo long as Prayer is neglected), you are under his fierce diſpleaſure, which is continually ready to break out againſt you. O, where's your Self-love? If there was nothing more than that, one would think, that p. 93ſhould put you upon Family-Prayer. Do you love your Selves, your Houſes, your Eſtates, your Relations, and yet will you not fall upon the means which are proper to bring down the bleſſing of God upon them? No Prayer, no Protection from evil, no communication of Good (in a Covenant way): The unpraying Family, is the unbleſſed Family.

And are theſe things ſo? what reaſon have I then to bewail the too general omiſſion of this duty; I ſpeak of what is in this City: Is Family-Prayer duely performed in every Houſe in this City? If one ſhould go from Houſe to Houſe, and ask at every Houſe, Is God here called upon? Doth the Master of this Houſe pray with his Family? Oh, I fear, it would be anſwered by too many; No, God is not here ſought unto; Here we live, here we feed, here we trade, here we ruſh into the world as ſoon as we are up, and here we go to bed, as ſoon as our buſineſs is over; but here's no Prayer. O Lord, how ſad is this! that in a City, where the Goſpel hath been ſo long, ſo powerfully preached; that in a City, which hath paſſed p. 94under ſuch variety of remarkable judgments, there ſhould be ſo many Prayerleſs Houſes. O 'tis a rocky heart, from which this conſideration doth not fetch ſome ſighs and tears! I beſeech you, who have any conviction or tenderneſs upon your Conſciences, let it be otherwiſe with you; Let the Arguments that have been uſed, prevail with you, forthwith to ſet up Prayer in your Houſes (if hitherto it hath been omitted): How would it rejoice my ſoul, might I but hear, (upon the reading of this), That ſome Citizen was wrought upon to call his Family together, and to ſay, The Lord forgive me, hitherto I have liv'd in the omiſſion of Prayer with you, but now (the Grace of God enabling me) I am reſolv'd to fall upon it; morning and evening we will call upon God together; we will not only eat and drink together, and work together, but we will alſo pray together. The good Lord work this reſolution in many of you! O if it be not within your doors, Lord have mercy upon us, there will be too much cauſe to write upon your doors, The Lord have mercy upon you, p. 95Can you read ſuch motives as have been ſet down, and yet not pray? Have you liv'd to ſee and feel ſuch terrible judgments (by Plague and Fire), and yet not pray? Are you upon ſuch uncertainties for the future, and yet not pray? I truſt in the Lord, ſome will be wrought upon. 'Tis your own advantage that I aime at; 'tis only your own ſouls good, and your Families good, that I deſign; if you will yet go on in an ungodly courſe, what's that to me? I have done my duty. Do I come with things diſputable to you? do I ſpeak as one that purſues the intereſt of a Party? Surely no: that which I urge upon you, is as cleer as the light of the day, and that which all parties agree in; and therefore let not any reaſonings or prejudices, keep you off from the practiſe of a duty, ſo clear, ſo univerſally granted.

Eſpecially, you that are Profeſſors, do you pray in your Families; what? a Profeſſor, and not pray in thy Houſe? what a ſhame is this? what a contradiction to thy profeſſion? what a demonſtration of the unſoundneſs of thy Profeſſion? what miſchief doſt thou p. 96do to others by this? how many looſe and carnal perſons are hardned upon thy omiſſion? what will men ſay? What need we to trouble our ſelves about Prayer in our Houſes, when ſuch a neighbour, or ſuch a neighbour, (who go for Profeſſors) omit it, as well as we? And will not the ſad effects of this, reach to thyſelf too? will not the fervor of thy affections towards God, very much abate? will not grace inſenſibly decline? will not the power of Godlineſs languiſh? wilt thou not be at a ſtand, nay, wilt thou not go backwards in Heavens way? canſt thou do any thing more to gratifie Satan? Do but obſerve how it is with perſons, who caſt off Family-prayer, (or perform it very ſeldom, and in a careleſs negligent manner), and tell me then, whether I ſpeak truth or not. We read of one Baldwyn, Archbiſhop of Canterbury, Pope Ʋrban writing to him, he ſtiles him,Girald. Itiner. Camb. L. 2. C. 14. Monachum ferventiſſimum, Abbatem calidum, Epiſcopum tepidum, Archiepiſcopum remiſſum: He was, whilſt a Monk, very fervent; when an Abbot, then but hot; when a Biſhop, then but lukewarm; when an Archbiſhop, then p. 97he was key-cold. That effect, which preferment had upon this perſon, the neglect of ſecret and Family-prayer, hath upon Christians; it makes them by little and little to cool in their ſpiritual heat, and in time, to come to juſt nothing; you that profeſs God, do not you live (what ever others do) without this Heavenly duty. This in General to urge Family-Prayer.

It will be asked, How often are men to pray in their Families? I anſwer, Every day, morning and evening. The Jews they offered burnt-offerings unto the Lord, according to the cuſtom, as the duty of every day required, Ezra. 3.4. (that is) they offered burnt-offerings morning and evening; (See v. 3.) They had their morning and their evening Sacrifice every day; that's clear from 2 Chron. 31.3. (and from ſeveral other Scriptures): So here, you that are Maſters of Families,**See Whole Duty of Man, p. 110. morning and evening, in your Houſes, there muſt be Prayer; oftner if you pleaſe, but to be ſure not ſeldomer. This muſt be the Alpha and the Omega of every day; you muſt begin and end all with God; Hinc omne Principium, huc refer exitum. p. 98(Horat.) Prayer (as one expreſſes it) muſt be the key to open all in the morning, and the Bar to ſhut up all at night. Sit oratio Clavis Diei, & Sera Noctis. 'Tis not enough now and then to give God a prayer, under ſome ſudden pang of devotion; but there muſt be a daily, conſtant performance of it. As to * Morning Prayer, I cannot ope mine eyes, But thou art ready there to catch My morning ſoul and ſacrifice, Then we muſt needs for that day make a match. Herb. Poem. p. 54.is it not ſweet? Is it not good, when the body hath been refreſhed by ſleep in the night, to get by prayer in the morning ſome refreſhment for the Soul? to begin ſo as to get an heavenly tincture and ſavour upon the heart all the day after? Have not mercies been received in the night? muſt they not be acknowledged? Do not renewed mercies call for renewed praiſes? Do not you need God in the day, in ſundry reſpects? and will you not therefore go to him, and plead with him?**foreign. Ʋ Ch rond. in Pythag. Fragm. p. 205. Is it not reaſon that God ſhould have the precedency? will you ſerve the world before you ſerve God? what a prepoſterous thing is that! Is not this the way to proſper in your enterprizes, to be bleſſed in your undertakings all the day? Is not this true, that work on earth is done beſt, when p. 99work with Heaven is done firſt, (as one ſays).Pſal. 5.3.Ps 5:3 O in the morning let God hear your voice, in the morning do you direct your prayer to Him, (both alone, and alſo with your Family): 'Tis the cuſtome of ſome in this City, they pray in their Houſes at Night, but not at the morning; Surely this is an omiſſion: God appointed the morning as well as the Evening ſacrifice; Is there not reaſon for the one, as well as the other? Shall we ſay of Prayer, what bloody Gardiner once ſaid of the Doctrine of Justification by Faith, that it was good Supper-doctrine, but not ſo good to break faſt on? I ſay, ſhall we ſay this of Prayer? And then as to Prayer at Night; O do not dare to lie down at night before you have ſued out the pardon of the ſins of the day paſt, acknowledged mercies received, and ſolemnly put you and yours under God's Almighty Protection. Who knows what a Night may bring forth? O how many amazing Accidents may fall out before the morning? and therefore first commit your ſelves to God by fervent prayer, and then lie down to take your reſt. I put in, Fervent p. 100prayer. for this indeed is the only prayer; God will not be put off with dull, dead, ſleepy devotions, he will have you pray in prayer: you do nothing, if you do not pray with holy fervour: Jam. 5.17.Jas 5:17As neglects of Prayer are very evil, ſo negligences in prayer are very evil alſo. When you are about God's work, take heed of doing it negligently, leſt you meet with a curſe inſtead of a bleſſing, Jerem. 48.10.

I cannot diſmiſs this Exhortation to Family-prayer, (though I have been long upon it) before I anſwer a few Objections, that many are too ready to make againſt it.

1. Object. Say ſome, We pray in ſecret, for our ſelves and for our Families; muſt we pray with them too? Anſ. Yes; Secret prayer is very good, a great evidence of ſincerity, you do very well in making conſcience of it; but withal, you muſt make conſcience too of Family-prayer: both are of divine Inſtitution, and the one muſt not thruſt out the other. Indeed I can hardly believe that you pray in ſecret, See Gu…n. Christ. Arm. 3d. part, ch. 40. pag. 421.unleſs you pray in your Houſes alſo: He that is ſincere in one duty, will be ſincere in every p. 101duty: You may do your Relations much good, when you are alone in praying for them; but probably, you will do them more good, when 'tis not only praying for them, but praying for them and with them too; for now they too are in God's way, and ſo more capable of Divine impreſſions, and Divine bleſſings.

2. Obj. Others ſay, We go to Church on the Lord's day with our Families, and there we pray; is not this enough? Anſ. No; That-God, who requires publick prayer, requires Family-prayer alſo; and the whole will of God muſt be obſerved. O how ſoon are men cloy'd with duty! They never think they have enough of the world, but they ſoon think they have enough of duty! You do not give God all of his Sacred Time, will you give him no part of your Common Time? Will you be Chriſtians on the Lords day, and Heathens all the week after? And wherein are you better than Heathens in your Families, if no religious exerciſes be there performed? (therefore the Prophet joins together Heathens and Families that do not call upon God, Jer. 10.25). p. 102The Scripture-word, by which ungodly men are deſcribed, is foreign; they are ſuch as do not worſhip God: and this is the character of ſuch, They call not upon the Lord, Pſal. 14.4. You may attend upon publick Ordinances upon the Lord's day, but if you omit ſecret and Family-prayer, you are but ungodly perſons, in the account of God; you defraud him of the Worſhip due to Him.

3. Obj. Others will ask me, What profit is there in this? (much like to them, Mal. 3.14.) Do not we ſee that all things happen a like to all; As 'tis with the Non-praying Houſe, ſo 'tis with the praying Houſe; we ſee no difference: Did not the late Fire ſweep away the one as well as the other? If the Fire had paſs'd over the Families where Prayer was, (as once the deſtroying Angel did, over the Houſes of the Iſraelites, when the Aegyptians were ſmitten),Exod. 12 27.Exod 12:27 then we ſhould have been convinc'd, that 'tis good for men to be conſciencious herein; but now we are of another opinion. Anſ. O take heed, take heed, of drawing ſuch inferences from the late tremendous judgment: I hope, p. 103the moſt of you do tremble, at ſuch a thought, as this objection doth ſuggeſt; but yet I fear it prevails in too many. The full anſwering of it would take up much time: In ſhort, how apt are men to pervert God's Ends in his judicial proceedings; Surely in the late dreadful providence God's end was to further Reformation, Piety, Religion, Prayer (in all the kinds of it) amongſt us; and here men turn it quite another way, and put a contrary conſtruction upon it. But, O the wickedneſs, as well as the weakneſs, that is in this objection! I would lay before ſuch perſons as have this in their hearts (for I ſuppoſe few will ſpeak it out), to conſider theſe few things.

1. The judgments of God are very often promiſcuouſly inflicted: the Good and the Bad are both equally involved in the ſame external calamities. As it fares with the Sinner, ſo it fares with the Saint: Piety doth certainly ſecure from eternal evils, but not from temporal evils. God hath an Eternity for the puniſhing of the bad, and for the rewarding of the good; & as to that, there ſhall be a difference indeed, but here, as p. 104as to temporal rewards and puniſhments, there is no ſuch diſcrimination. He hath very wiſe ends in this, which though at preſent we cannot fadom, in time we ſhall. And therefore let none from the late judgment, (which was impartially and promiſcuouſly executed) be hardened againſt an holy courſe, or religious duties; for this is no new thing, 'tis but that which hath been in all Ages. God will have none to take up religion (mainly or chiefly) upon Temporal advantages; he will let the world ſee he hath better recompences, than what lie in the beſtowing of outward good, or preſervation from outward evil; As alſo, that he is not fond or partial in his Government of the world, but very juſt and righteous; Inſomuch that if his People ſin againſt him, it ſhall be ſo far from their being exempted from corrective providences, that they ſhall be the firſt who ſhall ſmart under them. See 1 Pet. 4.17. Ezek. 9.6.

2ly. God's judgments are often very myſterious; they are nunquam injuſta, but interdum occulta, (as Aug. ſpeaks): Pſal. 36.6. Thy judgments are a great p. 105deep. Pſal. 77.19. Thy way is in the Sea, and thy path in the great Waters, and thy footſteps are not known. Rom. 11.33. How unſearchable are his Judgments and his ways past finding out! Such was the late diſmal Fire; O it was a very myſterious, hid, dark diſpenſation; we felt it, but we do not yet underſtand it. But, ſhall any from a myſterious judgment, argue againſt a clear and known duty? (ſuch as Family-prayer, and an holy life, is); what ever God's deſignes were, or his reſerves, that I cannot yet fadom; but ſurely this he never aim'd at, to take me off from Duty; and I greatly ſin, if I put ſuch an interpretation upon what he hath done.

3ly, Though the ſame judgments may befall God's people and others, (praying and not praying ones), yet there is a vaſt difference. Conſider them materially, they are the ſame; but conſider them in their ends and circumſtances, Iſa. 27.7.Isa 27:7they are not the ſame. As 'tis in Mercies; Saints and Sinners have the ſame Mercies, yet there is a great difference; for what the one have, 'tis in Love, what the other have, is in Anger; So 'tis in p. 106judgments: what befalls the Wicked befalls the Godly, but yet there's a great diſparity; 'tis judgment, and in judgment to the one; 'tis judgment, but 'tis judgment in mercy to the other; 'tis Poyſon to the one, 'tis but Phyſick to the other: 'tis a Knife to kill, to the one, 'tis but a Knife to cut, and ſo to cure, to the other: 'tis Puniſhment to the one, 'tis but Chaſtiſement to the other; there's the wrath of a Judge to the one, 'tis but the anger of a Father to the other. Praying Houſes ('tis true) were burnt down as well as others, (there was no difference as to the external ſtroke): Ah but in other reſpects the difference was great. Such as deſir'd in all things to approve themſelves to God, to dedicate their Houſes to God, though they drank of the common cup, yet the caſe to them is altered. In the Fire they had God's preſence with them, to ſupport, teach, ſanctifie, comfort, to make up their loſſes in himſelf, to make up outward loſſes with inward gain; to ſhow them that Houſe to which no Fire ſhall reach, (and the like). I doubt not but many of the people of God have found this to be true. Now p. 107it was not thus with others; Therefore let not any argue againſt Religion, or a religious courſe, as being unprofitable: for that is falſe. Though it doth not keep off judgment, yet it keeps off the ſting of judgment; it makes it to be a quite other thing; ſo that it carries Honey with it in the midſt of all its gall and wormwood; it ſo circumſtantiates the worſt of common evils, that they become wholſome and tolerable. Let Atheiſts then be ſilent, here's enough to ſtop their mouths, though (in outward appearance) all things come alike to all, Eccleſ. 9.2.

4ly, Where Prayer was performed, there were ſins which incenſed and provoked God. O! God did put no difference betwixt praying families and others: for though in this they did their duty, yet in other things they did not; O the pride, the covetouſneſs, &c: that was in praying Houſes! and therefore no wonder, that they ſhared in the common judgment; Were there no ſins with them, even with them? (as 'tis 2 Chron. 28.10.) Now let me tell you; You that neglect Religion, Prayer in your Houſes, God will puniſh you, becauſe p. 108you do not pray: They that do make conſcience of theſe, if they ſin other-ways, God will puniſh them alſo, though they pray; I would not put you upon this duty, as if this would ſecure you, do what you will in other reſpects; but, do you pray walk in all things anſwerably to your prayers, and ſee if God doth not (even viſibly) bleſs you in this world.

5ly, Though praying Houſes are not always preſerved from external and common judgments, yet often they are. Polanus tells us of a Town in the Territory of Bern, Out of Mr. Gurnal, 3d. Par. ch. 37: p. 413.conſiſting of ninty Houſes, which was in the year 1584 deſtroyed by an Earthquake; all of it, except the half of one Houſe, where the Maſter of the Family was earneſtly praying with his Wife and Children, upon their bended knees to God; this was preſerved. And I queſtion not, but that many ſuch Instances might be found out, if I had time to make ſearch. O, pray in your Houſes, peradventure God will ſecure them from outward evils; but however if this be not done, you ſhall not loſe by what you do; you your ſelves ſhall be ſecured from Hell, intitled to ſpiritual and eternal bleſſings; p. 109you may loſe your Houſes, but your Souls are ſafe: And why now ſhould any ſay, What Profit is there in ſerving God, and in ſetting up Prayer in our Houſes? This objection (though I have often had it in my thoughts) yet here it came in ſuddenly and unexpectedly upon me; and taking me when I was in haſte, I could not ſpeak ſo fully to it, as the nature of the thing requires: Truly I fear, the late Judgment, inſtead of being improved to further Holineſs, and the fear and worſhip of God, it hardens many in Atheiſm and Irreligion.

4. Obj. I come to a fourth objection. Say Some; We would with all our hearts pray in our Families, but our buſineſſes are ſo many, we have no time for it. Anſ. No Time? a moſt pitiful pretence. I can ſcarce hear it with patience: what? no time to ſerve your God, (who gives you all your time), to ſave your own, and the ſouls of all the reſt in your Families? what, no leiſure for this? Do you ſay no time? that's a meer pretence; indeed it is, No heart; if you had but an heart for the duty, you would find time enough for p. 110it. O I beſeech you, ſet up Prayer in your Families, morning and evening, you have time enough for it; Men**Non exiguum Temporis habemus, ſed multum perdimus. Senec. Ʋ Non inopes ejus, ſed prodigi ſumus. Id. prodigally throw away their time, and then they complain, they have too little of it: They can ſpend ſo much in dreſſing, eating, recreation, ſitting at an Alehouſe or a Tavern, and yet they want time for holy attendance upon God: As if the Miller ſhould pretend want of Water to make his Mill go, when he lets it run waſt. O will this excuſe you at the great day, Lord, we would have pray'd in our Families, but we had no time for it? you will be aſhamed to make uſe of this excuſe then; and yet how is Conſcience baffled with it here! O, that I might prevail with you, to lay aſide this objection, and preſently to ſet upon the duty! what? hath the world ſo many Hours from you every day, and do you grudg God one? hath God given you ſuch a liberal proportion for the minding your affairs, and will you not ſpare him a little, morning and night? what? ſo much taken up with your Trade on Earth, as to neglect your Trade with Heaven? Shall the particular calling ſwallow up p. 111all, and the general calling have nothing? Shall the Servant ſhut the Maſter out of doors?Luk. 10.41, 42.Luke 10:41Luke 10:42 Martha-like, will you be cumbred with many things, and neglect the one thing needful? that which is of ſo great importance? Is there any buſineſs to be compared with the Salvation of Souls? (and you have many Souls to mind); Will that ever profit, either you or yours, which is gained by the neglect of God and duty? 'Tis not an hinderance, but an help to you, to begin the day with Prayer.Melch. Adam. in Vitâ Luth. Luther us'd to ſay, Benè oraſſe eſt bene ſtuduiſſe; To have pray'd well, it is to have ſtudy'd well: And therefore 'tis ſaid of him, That he ſpent three hours every day in Prayer and Meditation; Eaſque ſtudiis aptiſſimas. Your buſineſs will go on the better for praying. A whet is no let, (is our Proverb); The Traveller doth not loſe by his baiting. Biſhop Bromrigge, Serm. 1. p. 6.In Gerſon's time, the Friers had a fooliſh opinion, that no man was the older for the time he ſpent at hearing of Maſs: Nemo ſeneſcit pro tempore, quo quis Miſſam audit. 'Tis true in my caſe, (though 'tis falſe in theirs); Time ſpent in the ſervice and worſhip of God, is no loſs to a man. p. 112You pretend buſineſs; what abundance of buſineſs did lie upon the hands of Job, (a perſon ſo rich that had ſo vaſt an eſtate to manage, who alſo was a Magiſtrate),Job 1.5.Job 1:5 and yet every day he roſe up early in the morning, and offered burnt-offerings for his Children. And ſo Joſhuah; he was a General, a Ruler, doubtleſs his buſineſs was very great, yet this would not take him off from Family-Worſhip, Joſh. 24.15.Josh 24:15(I and my Houſe, &c). 'Tis but riſing-early (as Job did), and you'l get time enough for Secret and Family-Prayer: Why do we complain of the want of Time, when we ſnort it away upon a bed of Idleneſs? O Sluggard, riſe, and call upon God; be at thy Cloſet, and Houſe-devotions, betimes, The poor birds, are chirping and ſinging their Mattens very early, and wilt thou ſleep? and ſleep away thy praying time? O do not ſo. I'le ſhut up this Head with that advice of the old Rabbins, Minue negotia ut vaces legi: O whoever thou art, if thy buſineſſes be indeed unmanageable with an holy courſe, leſſen them, ut vaces Deo, that thou mayſt have the more time and leiſure to wait upon thy God.

p. 1135 Obj. One Objection more, and I have done. Some plead inability; They would pray, but (alas) they cannot, Anſ. Cannot pray? that's a ſad word indeed! But is it ſo? Haſt thou liv'd ſo long in the world, and haſt thou not learned yet to pray? Canſt thou govern thy Family, provide for thy Family, train them up in their ſeveral Arts and occupations, and do all things that are proper? and is this the only thing which thou canſt not do? thou canſt not pray? Canſt thou tell the Phyſician how 'tis with thy ſelf, and with thy relations? and canſt thou not tell God humbly and reverently, how the caſe ſtands, as to thy ſelf and thine? Surely if this be ſo, 'tis very ſad; and know that this inability is thy ſin, and therefore will be no excuſe to thee. O labour after a praying ſpirit for the time to come: And in order to this, fall upon the duty: The way to pray, is to pray; Duty is the beſt preparative for duty. 'Tis better to uſe Crutches than to ſtand ſtill alway; but uſe legs and have them, (ſo we uſe to ſay): Do but ſet your ſelves to the duty, and the Spirit of God,Ezek. 12.10.Ezek 12:10 (that bleſſed Spirit of Grace and p. 114Supplication) will help you in it; 'Tis his great office to help poor Creatures in their infirmities, as to prayer, Rom. 8.26. Never did any heartily deſire to pray, but this Spirit enabled them to pray. Do not miſtake the duty; it doth not lie in words, in volubility of expreſſions, in good language, (though it becomes us to ſpeak becomingly to Gods Majeſty), in ſtrains of Rhetorick, but in the inward pantings of the heart after God: 'Tis not the elegant, but the fervent prayer that prevails: Jam. 5.16.Jas 5:16The key opens the lock, though it be made of plain mettal: The Child is heard, though he ſpeaks but very brokenly and imperfectly; ſighs and groans muſt do your work: and ſurely, if you had but a ſenſe of your perſonal and Family wants, this you would come up to. You need not teach a Beggar how to beg, nor a ſtarving man how to ask bread: Be but ſenſible of your need of mercy, and you'l know how to ſpeak to God. Optimus or andi magiſter, eſt Neceſſitas (ſaith Luther); Pinching neceſſity is the beſt Maſter to teach men to … Get but a ſenſe of this, and the …'s aſiſtance, and I'le ſecure you, p. 115this inability will ſoon be removed. So much for the preſſing of the First duty, which I would have every man to ſet up in his Houſe, viz. Family-Prayer. Should I give you Directions about it, I ſhould be too tedious; 'Tis better to ſay nothing in ſo weighty an Argument, than not to ſpeak fully to it; and that I muſt not do at preſent.

A Second Duty, that I would commend to you, is, the Frequent reading of the Holy Scriptures in your Houſes: 'Tis not enough to pray in your Families, but the Scriptures muſt alſo be read in them. Aaron was to burn the Incenſe, and to light up the Lamps too. Exod. 30.7, 8. The Incenſe was a reſemblance of Prayer, (Pſal. 141.2. Let my Prayer be ſet forth before thee as Incenſe); and the Lamps, of the Word, (Prov. 6.23. The Commandment is a lamp, and the Law is light. Pſal. 119.105. Thy Word is a lamp unto my feet, and a light unto my path): Thus it muſt be with you, the Incenſe and the Lamp, Prayer and the Word, muſt go together in your Houſes. Prayer and Reading God's Word, are two duties which do ſo well accord, and ſo mutually help each p. 116the other, that 'tis pity to part them.

I would here ſpeak ſomething, to ſtir you up to read the Scriptures by your ſelves; O when you are alone, let the Bible be much in your hands, let not a day paſs over you, in which you do not ſpend ſome time in this duty: The Jews were to go out, and gather a certain rate of Manna, every day, Exod. 16.4. Do you every day retire your ſelves from the world, for the reading of the Scriptures, and gathering ſomething out of them. May be, you look into them a little upon the Sabbath day, but then they are laid aſide all the week: ſurely this ſhould not be ſo. Col. 3.16. Let the word of Chriſt dwell in you richly. foreign, &c. Hearken (ſays Chryſoſtome), you that are Tradeſmen, get you Bibles, get you Bibles, read the Scriptures, that the word of Chriſt may dwell richly in you: The ſame do I ſay to you; O, ſhall the Shop-book be minded, and ſhall Gods-book not be minded? ſhall that be altogether in your eye, in your hands, and this be neglected? Shall News-books, Plays, Romances, Histories, Philoſophical p. 117Diſcourſes▪ take up all your time? 'Twas a moſt blaſphemous ſpeech that of Politian, that, There was more in one of Pindar's Odes, than in all David's Pſalms: (This was the perſon, who ſaid, He had never ſpent his time worſe, than when he once read over the New Teſtament; and yet 'tis reported of him, that he ſpent three years in ſtudying this brave Criticiſm, Whether it ſhould be written Virgilius, or Vergilius: O the deſperate folly and wickedneſs of the man)! Do not many of you think, and interpretatively ſpeak, that other Books are better than the Bible, becauſe you read the one ſo much, the other ſo little? Hierome once heard a voice ſpeaking to him, Ciceronianus es, non Chriſtianus: Thou art a Ciceronian, not a Chriſtian: becauſe Tully was much, the Scriptures but ſeldome, peruſed by him. O, if ſuch audible voices were now in uſe, how many might expect to hear ſomething every day, to upbraid them with their great neglect of reading the Word, and ſpending their time in other impertinent, unedifying, fleſhpleaſing, but not ſoul-ſaving Writings. I intreat you to ſet upon daily, diligent, p. 118ſerious reading of the Scriptures: Hath God in them giben you ſo full, ſo plain, ſo excellent a Revelation of his Will; and will you not look into them? Is ſuch a revelation to be ſlighted? when God hath ſo condeſcended to give it, will you make nothing of it? They are your Rule for Faith and Manners, Iſa. 8.20. Gal. 6.16. They are the foundation, upon which all is built, Eph. 2.20. They are as a Light hung out in a dark Night, to keep you off from rocks and ſands; the Star which muſt direct you to Chriſt; the card or compaſs that you have to ſail by; the glaſs in which you may ſee (not what your faces, but) what your hearts are:foreign Athanaſ. Are you blind? there's eye-ſalve; (they are a glaſs that mends and cures the eye, which no other glaſs doth). Are ye aſſaulted with Enemies? there's an Armory, a Magazine to furniſh you with weapons, offenſive and defenſive. Are you ſick? there's that which is Medicinal. Are you hungry? there's Food. Are you under wants? there's a Shop in which you may be furniſhed, with whatever you need. Are you ready to faint? there are Cordials to revive and ſtrengthen p. 119you: O, who would not read the Scriptures! There the deep things of God, (the whole platform and contrivance of God about man's Salvation), are revealed. 1 Cor. 2.10. They are able to make men wiſe unto Salvation, 2 Tim. 3.15. (that's an high Elogium of the Scriptures; 'tis a commendation only proper to them; All the Books that ever were pen'd, cannot do this): They are profitable for Doctrine, for reproof, for correction, for inſtruction in righteouſneſs, 2 Tim. 3.16. They are God's **Quid est Scriptura Sacra, niſi quaedam Epstola omnipotentis Dei ad Creaturam ſuam? Diſce cor Dei, in verbis Dei. Gregor.Letter, (indited by his own Spirit, written (as it were) with his own hand), which he hath been graciouſly pleaſed to ſend to you; and will you not read it? If an earthly King ſhould ſend you a Letter, would you put it up in your pockets, or throw it aſide, and never look into it? or would you do thus to a Friend that ſhould write to you? And will you ſlight what the great God, your beſt friend, in love to your ſouls, doth ſend to you? The Scriptures are the Touchſtone for your Graces, the Teſt for your Evidences, the Magna Charta of your Priviledges, the foundation of your Hopes; by them p. 120you muſt ſtand or fall, and be judged at the great day:Joh. 12 46.John 12:46 Of all Writings they are the moſt delightful: O, that infinite ſweetneſs and delight that is to be found in them! will not all this prevail with you to be much in reading of them? Let Alexander be ſo fond of his Homer, that he cannot ſleep unleſs Homer be under his pillow: Senec. L 8. Ep. 6. Cum …egeris Sexti…, &c. liber est ſupra hominem, dimit…ie …e plenum ingentis fid… …iae, &c.Let * Seneca ſo much cry up the Books of his Sextius; and Tully the Book of the Twelve Tables: Let your delight be in God's Word, to read it, to meditate on it, night and day. (Pſal. 1.2).Cicero… lib. 1. de Orat. Bibliothecas omnium Philoſophorum, … mihi videtur Duodecim Tabularum, ſi quis rerum fontes & capin… viderit, & authoritatis pondere, & utilitatis ubertate, liber ſſuperare.

Beſides this, you muſt read the Scriptures in your Families; Dei verlium non modo in Templis pub…ice praedicari, ſſed in privatonum aedibu… …ectitari & audiri oportet. Daven. in Col. 3.16.Col 3:16if it be poſſible, let theſe be read whenever you pray; but though ſometimes you will be hindered, and you cannot be ſo conſtant in the one as in the other; yet however read the Scriptures frequently in your Families, to your Children and Servants: Would you have them perform their duty to God, to p. 121you? let them know what it is, out of the Word. (a)(a)Ibi bellator reperit unde virtute animi roboretur; Inde Princeps accipit, &c. Caſſiod. Ep. 3.There are particular directions, ſuited to all relations; ſuch as will make all relations good; O, therefore acquaint them with it. May be, they themſelves cannot read, or will not read, or they want time to read, the more doth it lie upon you to ſpend ſome time with them in this duty: Who knows, but that this may be the means of converſion to them? God ſometimes bleſſes this ordinance to this end, and doth that in an ordinary way, which he did to Austine, in that extraordinary, Tolle & lege. Bleſſed be God, In your Religion, you are not interdicted the reading of the Scriptures, they are not to you as a fountain ſealed, or lock'd up from you; you may go to them when you pleaſe. The Papiſts will not ſuffer their Proſelytes ſo to do; without a ſpecialdiſpenſation, their Laity muſt not meddle with the Bible: This (to me) is one of the most venemous opinions, and moſt impious practiſes, in the whole Body of Popery. Sixtus Senenſis tells us, To ſuffer Laymen to read the Scriptures, is nothing but to throw Pearls before doggs or ſwine. 'Tis p. 122Pope Innocent's alluſion, A beast (ſaith he) was not to touch the Mount, neither are private perſons to meddle with the Scriptures. And Bellarmine ſays, Scripturae obſcuriores ſunt, quàm ut à Laicis poſſint intelligi. viz. Rivet, Chamier, Whittaker, Dr Fr. White, (with very many others.But our * Proteſtant Divines have ſufficiently proved the plainneſs and perſpicuity of the Scriptures, in the Fundamentals of Faith and Practiſe. May you then read the Scriptures, and will you not?Num Deus, & mentis & vocis & Linguae Artifex, diſertè loqui non potest? Imo verò ſumma Providentia carere faco voluit ea quae divina ſunt, ut omnesi…telligerent, quae ipſe omnibus loqueretur. Lactant. lib. 6. c. 21. foreign Chryſoſt. in Ep. 2 ad Theſ. Hom. 3. Auguſt. de Doctr. Chriſt. l. 2. c 9. In his quae apertè in Scripturâ poſita ſunt, inveniunturilla omnia, quae continent fidem moreſque vivendi. (vid. etiam in Pſal. 8.) Fulgent: In verbo Dei abundat, quod perfectus comedat, & quod parvulus fugat. Gregor. Divinus Sermo, ſicut my…teriis prudentes exercet, ſic plerun que ſuperficie ſimplices refovet; Habet in publico, unde parvulos nutriat, ſervat in ſecreto unde mentes ſublimium in admiratione ſuſpendat: Quaſi quidam fluvius, plenus & altus, in quo & agnus ambulet, & Elephas natet. Aug. Spiritus Sanctus it a Scriptur as modificavit, ut locis apertioribus fami occurreret, obſcurioribus fastidia detergeret. This is in his Treatiſe, De Doct. Christ. l 2 c. 6. Id. de Verb. Dom. Paſcimur apertis, exercemnr obſcuris: hinc Fames pellitur, illinc Fastidium. Chryſoſt. Hom. in Mat. The Scriptures are eaſie to be underſtood, and expoſed to the capacity of every ſervant and plowman, and him that is moſt unwiſe. Therefore God penned the Scriptures by the hands of Publicans, Fiſhermen, Tent-makers, &c. that none of the ſimple might have any excuſe to keep them from reading, that ſo they might be eaſie to be underſtood of all men, the Artificer, the Houſholder, &c. Ambroſ. Ep. 44. Mare est Scriptura divina, habens in ſe; &c.—Cyril. Nihil in Scripturis difficile est iis, qui in illis verſantur ut decet.Ps 8 O, your neglect will make your caſe worſe than the caſe of Heathens, or Papiſts; for the one have them not to read, the other have them, but they muſt not p. 123read them. To conclude, to read a Chapter or two, would not take up ſo much time, but what you may well part with in a work ſo neceſſary, ſo good as this is. I'le ſay no more on it.

Thirdly, There is one Duty more, (which I cannot paſs over without ſpeaking ſomething to it; and that is, Singing of Pſalms in your Families: That this is no Jewiſh, Legal, antiquated Duty, but that which is Evangelical and incumbent upon Chriſtians under the Goſpel; ſeveral (who have wrote upon that Argument) do prove ſtrongly and convincingly: You have the practice of our Saviour, and of the Apoſtles for it; At the cloſing up of the Lords-Supper, they ſung an Hymn, Mat. 26.30. The Jews us'd to conclude their Paſſeover with the ſinging of David's Pſalms; particularly they ſang, Pſal. 111. Pſal. 112. and ſo on to the 116. Pſalm: In imitation of them, Christ and his Apoſtles after the Sacrament, they ſang an Hymn too; which p. 124(probably) was either the forementied Pſalms, or ſome other Pſalm or Pſalms of David. Act. 16.25. You read of Paul and Silas, At midnight they pray'd and ſang praiſes to God. Beſides Examples under the New Testament, the Command is very expreſs; (and indeed 'tis as expreſs for ſinging, as 'tis for praying, or hearing, or any other duty). Eph. 5.19. Speaking to your ſelves in Pſalms and Hymns, and ſpiritual Songs, ſinging and making melody in your heart to the Lord. Parallel to which, is that, Col. 3.16. Teaching and admoniſhing one another; in Pſalms and Hymns and ſpiritual Songs, ſinging with grace in your hearts to the Lord. Here are three words, Pſalms, Hymns, and Songs: concerning the**vid. Gatak Adver. Sacra, l. 1: c. 10: p: 124. difference or diſtinct notions of which Divines, do ſomewhat differ. Hierome goes one way, Beza another, Grotius a third, Zanchy a fourth: He that pleaſes, may look into them, or peruſe Bodius, Davenant, and other Interpreters upon the Places cited, (for 'tis not my intention to ſtay upon this). Clearly, the Apostle alludes to the Hebrew Titles or Diviſions of David's Pſalms. They were divided p. 125into Mizmorim, Tehillim, and Shirim; which Titles the Septuagint render, by foreign; Theſe are the words uſed here by the Apoſtle; and therefore the inference is good, that David's Pſalms were in his eye, and that he directs Chriſtians under the Goſpel, to the ſinging of David's Pſalms, when he enjoines them, to ſpeak to themſelves in Pſalms, and Hymns, and Songs, (theſe being the Titles commonly applied to thoſe Pſalmes, and by which they were uſually underſtood): You have another Precept for the Duty, Jam. 5.13. Is any afflicted? let him pray: Is any merry? let him ſing Pſalms. So that you ſee we have an Inſtitution to ground our practiſe upon; upon which the ſinging of Pſalms becomes not only a thing lawful, but alſo matter of duty: And what the**Affirmaba… hane fuiſſe ſummam vel culpae ſuae vel erroris, quod eſſent ſoliti stato die ante lucem convenire, carmen que Christo, quafi Deo, dicere ſecum invicem. Pliny, in that moſt remarkable Epiſt. Lib. 10. Epiſt. Ep. 97. Tertul. ſpeaks of Hymni antelucani. Apol. c. 2. &c. 39. Ʋt quiſque de Scripturis ſanctis, vel de propri… ingenio potest, provocatur in medium Deo canere. (This, as to the manner, was ſomething extraordinary) vid. Just. Mart. in Quaest. & Reſp. ad Orthod. Quaest. 107. p; 462. practiſe of the Primitive Chriſtians was in their Aſſemblies as to this, is very well p. 126known out of Pliny, Tertullian, Juſtine Martyr, and others. I ſhould very much ſwell up this Diſcourſe, ſhould I fall upon the drawing out of the full ſtrength of the Scriptures alledged; upon the vindicating of them from all thoſe cavils by which ſome would evade them; upon the anſwering of all objections made againſt the duty; and the explication of all difficulties about it: for brevity ſake, I will paſs by all this, and only refer you for fuller ſatisfaction in all theſe things, to thoſe who have (to very good purpoſe) written upon this Argument, as Mr. Cotton, Ford, Sydenham, Dr. Manton upon James 5.13. (with ſeveral others): That this Singing of David's Pſalms, was uſed in the Temple-worſhip, cannot be deny'd; for, 'tis ſaid, 2 Chron. 29.30. Hezekiah commanded the Levites to ſing praiſe unto the Lord, with the words of David and Aſaph the Seer. That 'tis now to be uſed in publick Worſhip, (as a part of it) cannot be denied neither: David in Pſal. 95. reckoning up the parts of publick Worſhip, he inſtances in Prayer, v. 6. in Hearing, v. 7. in Singing, v. 1. &c. That it ought to be uſed in p. 127Family-Worſhip alſo, cannot be deny'd neither. Surely, they that grant the duty muſt grant alſo, that 'tis very neceſſary, proper, uſeful, in private as well as in publick; O therefore let me deſire you to ſetup this holy exerciſe in your Houſes; Pray there, read the Scriptures there, and ſing Pſalms too there. The general omiſſion of this, is much to be lamented; what through profaneneſs in ſome, and groundleſs ſcruples in others, how few Families are there in this City, in which 'tis practis'd? How many Houſes may a man paſs by upon a Lord's day, before he come to one, where he hears this Heavenly Muſick. You that are Maſters of Families, be perſwaded to make Conſcience of this duty; let the praiſes of the moſt High God be ſung in your Families. O what a bleſſed duty is this! how is Heaven delighted with it, how is the**foreign, &c. And much he adds, touching the excellent effects of this Ordinance. Just; Martyr, ut ſuprà. heart raiſed, the affections excited and warmed by it; how doth it pleaſe God, to come in upon the ſoul in this as well as in other ordinances; O the ſweetneſs, delight, that the ſincere Christian finds in it; and the profit, advantage, that he reaps by it. To my thinking (ſaith one) p. 128there is not a more lively reſemblance of Heaven upon Earth, than a company of godly Chriſtians ſinging a Pſalm together. You rejoice in God, you rejoice in thoſe many mercies, you receive from God; Singing is the beſt expreſſion of your rejoycing. Are you merry? let not your mirth run out in vain frothy things, but in the ſinging of Pſalms. Paul and Silas were full of joy, and they fall upon ſinging. The Church upon the receipt of eminent Mercy, vented her joy this way: Pſal. 126.2. Then was our mouth filled with laughter, and our tongue with ſinging. Let it be thus with you. The holy Spirit of God puts men upon this rejoicing. That of the Apoſtle in the connexion is very obſervable; He had dehorted from drunkenneſs with Wine, (Eph. 5.18), by way of oppoſition he exhorts to be filled with the ſpirit; what will follow upon this? He tells you, ver. 19. Speaking to your ſelves in Pſalms and Hymns, &c. Where any are full of the Holy Ghoſt, this will certainly put them upon holy expreſſions of their joy, in Pſalms and Hymns, and Spiritual Songs. Look as men that are full of Wine, or p. 129Drink, they'l be ſinging and venting their mirth in their carnal and ſinful way; ſo they that are full of God, they'l be ſinging too, but 'tis Pſalms and ſpiritual Songs; 'tis not chanting to the viol, (Amos 3.5.) 'tis not Songs that God will turn into lamentation, (as he threatens, Amos 8.10.) but 'tis that which is ſpiritual, in which their holy joy doth run out. It would grieve a man, as he walks in your ſtreets, by your Taverns, and Alehouſes, Lord! what tearing, ranting, curſing, ſinging, (in a ſcurrilous and filthy manner), may he there hear from day to day: 'Pray, let ſomething elſe be heard in your Houſes; you that profeſs God, and have any ſenſe of Religion, O let men hear you, ſinging of Pſalms, and therein celebrating the memorials of God's mercies to you: If you be filled with the ſpirit, you will as certainly do this, as men that have drunk to exceſs do the other.

And eſpecially upon the Lord's day, let this duty be performed in your Houſes; this is work very proper to to the Sabbath: See Pſal. 92. The title of it is, A Pſalm for the Sabbath day: p. 130And how doth it begin? thus, It is a good thing to give thanks unto the Lord, and to ſing praiſes unto thy name, O moſt High, &c. Pſal. 100.2. Serve the Lord with gladneſs, come before his preſence with ſinging. O the admirable mercies that you are to commemorate upon this day! That ever to be adored Work of your redemption by Chriſt, is to be freſh upon your thoughts this day! ſhould not this put you upon ſinging of Pſalms? That you enjoy the Goſpel, are admitted into God's preſence, ſit under his Ordinances, meet with God in them; theſe are ſignal mercies; do you rejoice in them? and will you not by Singing, manifeſt your thankeful reſentment of them? I preſs you upon nothing, but what hath been the cuſtome of the people of God, from age to age; they would not let a Sabbath paſs without ſinging of Pſalms in their Families. Set up this duty I intreat you; it may poſſibly expoſe you to ſome deriſion and ſcorn from your carnal Neighbours: but who will value the ſcoffs of Michals, in the diſcharge of Duty? O, that as perſons walk in the ſtreets, they might hear in p. 131many Houſes in this City, praying, reading the Word, repetition of Sermons, ſinging of Pſalms! what a comfortable hearing would that be! how doth it rejoice my heart, when I hear this at any time!

When God hath inclined you to the duty, then be careful that you perform it in a right manner. I do not know any part of Worſhip, wherein men do more generally miſcarry, than in this, which I am upon; O let it be ſo manag'd that you may pleaſe God, profit your ſelves, and edifie one another; David's Pſalms muſt be ſung with David's Spirit, (as 'tis uſually expreſſed): See that the heart be in the duty: Epheſ. 5.19. Making melody in your heart to the Lord. There muſt be the external voice, but the main thing is the Heart. David would have both, imployed in this ſervice: Pſal. 57.7. My heart is fixed, O God, my heart is fixed: I will ſing and give praiſe. (v. 8.) Awake up my glory, &c. (He means his Tongue, and he calls it his glory, becauſe that was the member by which he praiſed, and ſo glorified God). So Pſal. 108.1. O God my heart is fixed, I will ſing and give p. 132praiſe even with my glory. And Pſal. 71.23. My lips ſhall greatly rejoice, when I ſing unto thee, and my ſoul which thou haſt redeemed. I ſay, look to the Heart, that that be in the duty; without this, the voice is but bodily exerciſe, and that profits not, 1 Tim. 4.8.) 'Tis the Heart that God minds; the ſuavity, tune ableneſs, modulation of the voice is nothing to him; 'tis the melody of the Heart, which pleaſes him. Let the Heart, and the whole Heart be engaged in this work; See Pſal. 103.1. Luk. 1.46. Mind what you are about, attend to the matter that you ſing: (ſo Chryſoſt. opens that of the Apoſtle, of making melody in the heart, by attending with underſtanding). Many ſing, but they do not mind what they ſing; take heed of this; Cum in conſpectu Dei cantas Pſalmos, hoc tract a in mente, quod cantas in voce, … modo bene vivendi. Serm. 52.(ſaith Bernard): And let the Heart be affected, and wrought upon by this; every duty ſhould have ſome influence and impreſſion upon the heart; and this too, as well as any other ſhould have this effect; Doth the Pſalm preſent me with the glorious excellencies of God, the glorious works p. 133of God, the precious mercies of God? all this ſhould affect my heart. Is it a Pſalm of Prayer, of Praiſe? whatever the matter be, the Heart muſt be duly affected with it. Ʋnderſtand what you ſing; I will ſing with underſtanding, (ſaith Paul) 1 Cor. 14.15. (though I conceive he ſpeaks there of underſtanding, rather in a Paſſive than in an Active ſenſe): Surely, we cannot be affected with that, which we do not underſtand. And in an eſpecial manner take heed that the carnal part (being taken with the external melody), do not ſteal away the Heart from God in the duty. O how apt are we to be overcome by this! the fleſh is pleaſed and gratified by melodious and muſical ſuavities, and then the heart is lost, and the ſpiritual part of the duty is loſt. How fully and Pathetically doth**Ita fluctuo inter periculum voluptatis, & ſalubritatis experimentum, &c. Quum tamen mihi accidit, ut meam ampliùs cantus, quam res quae canitur, moveat, poenaliter me peccare conſiteor; & tum mallem non audire cantantem; Ecce ubi ſum! Elete me cum & pro me flete. &c. Aug. Confeſſ. lib. 10. cap. 33. Auguſtine bewail this, as to himſelf. But (that I may ſhut up this), See that you ſing with grace in your Hearts, (as the Apostle commands, Col. 3.16.) Though you have not the faculty or skill, of p. 134ordering your voices in ſo tuneable a manner; yet be ſure, you ſing with Grace in your Hearts. This ſome do open by Thanksgiving or Thankfulneſs (ſo the word foreign is taken, 1 Cor. 15.57. 2 Cor. 2.14.) but the moſt by the exerciſe, the actual ſtirrings up and excitations, of Grace in the Heart; or by gracious and holy diſpoſitions of Heart: O when you are ſinging, let Grace be up, as well as the voice; let the one be ſtirred up, as the other is lifted up; let gracious affections, deſire, love, joy, godly ſorrow, accompany you in the work; ſuch as are proper and ſuitable to the matter of the Pſalm which is ſung. Theſe things I could not but thus briefly hint to you. And ſo I have done with the enforcing of the Second Branch of the Exhortation: If you would advance Religion in your Houſes, (and ſo dedicate them to God), then ſet up the Worſhip of God, the performance of Holy duties in your Families, viz. Prayer, Reading the Scriptures, Singing of Pſalmes. I hope none will be offended, becauſe I have ſtay'd ſo long upon ſo common a ſubject; and gone over that which Hundreds p. 135wrote of before: 'Tis true, the ſubject is common, but withal 'tis of ſuch importance, that we cannot ſpeak too much of it: And as common as 'tis, I think 'tis very rare, (I mean in men's practiſes): Let the thing be done, you ſhall hear no more of it from me; but if not, I hope ſome other perſon will re-aſſume this work, and go over it again, much more effectually and convincingly, than I have done. We muſt never let you alone, till we have brought you to the doing of your duty. And this, both fidelity to our Maſter, and alſo love to your Souls, calls upon us for.