An Earnest Call to Family Religion, Text (4 of 6)

An Earnest Call to Family Religion · Text (4 of 6)

p. 158Sixthly, Families are the first Bodies out of which greater Societies and Communities do arise, and of which they are compos'd. Churches, Towns, Cities, Kingdoms are made up of Families, as the integrating parts the least Families is a part of the body, a Family is the first Society, as it was in our Primitive Parents Adam and Eve, and in its growth an increase it comes to be made up of several Persons, that stand in several Relations to one another, Husband, Wife, Son, Daughter, Man-Servant, Maid-Servant, Villages, Towns, Cities, Countries are all of them made up, as was said before, of several Families; and according as it is in these smaller bodies, it is like to be in those greater ones; if the several members be corrupt, it is utterly impossible that the body should be sound. If there be a Plague raging in the Houses, it is impossible there should be health in the City. And so if Families be tainted, corrupted, spoiled, who can rationally think that the Kingdom should be good? Those larger and more numerous Societies which have been spoken of, may not unfitly be compared to Orchards, or Vineyards that should bring forth Fruit to God, and ought to be water'd with the Magistrates eye, and water'd by the Ministers hand; our Families are the Nurseries in which young tender Plants are set and Nurs'd, and reer'd for the supplying and furnishing them afresh, as the Old Stock, the Super-annuated Trees of Righteousness do decay and wear off. Now if the Nurseries be not minded, if the young Plants there be not carefully and duely tended, what will become of the Orchard and Vineyard in a little p. 159while? From hence we may, not without good reason, conclude that private Family-care is necessary for the promoting of publick and common good. Therefore I beseech you to look to your Nurseries, take care of your Families.

Seventhly, I would ask not only those that are truly gracious, but likewise them that are sober and serious, are you not ashamed of and troubled at those crying Abominations that are among us? Can Forreigners that come hither, and understand what is pure Religion, and undefiled before God, even the Father, and do observe the Miscarriages of Men; I say, can they look upon this as Immanuel's Land, when they see it so over-run with Weeds, Briars and Thorns, can they think it to be the Garden of the Lord, or rather some of the Wilderness of the World, some of the Devils waste? might not Heathens and Pagans say, they are become like some of us, yea, and worse than many of us? The good Lord look upon us in mercy, and doth it not affect and afflict you, that it is thus, after all the Gospel-Light that hath shined among us, and after all the means that God hath used for our Resormation, in a mixt way of Mercy and Judgement, of Kindness, and Severity.

I do very well know, there are almost every where great complaints of Prophaneness and Debauchery, and truly those complaints are not without great cause; for Sin, gross Wickedness doth abound in all places, both in City and Country, if the Court be free I shall rejoyce, there are bad reports of Camp, and Fleet, Wickedness hoth broken in like a flood, as if it would deluge us, and prevail against all Piety, yea, and against all Morality too, filling all places with Atheism, and Brutishness, and without doubt, Men in High Places did draw up the p. 160Flood-gates, for the furthering an Antichristian design, Popery and Prophaneness are near a kin, let men have a liberty to do what they will, i. e. to commit all uncleanness with greediness, and an hundred to one they will be content that those who are uppermost should chuse their Religion for them; yea, and also inferiour Magistrates and under Officers have pav'd its way. Blessed be they of the Lord, who have offered themselves willingly to give a check and stop to it; and blessed be those Magistrates, who encourage and assist them therein; and Oh! that the work may prosper in their hands; but in the mean time, have not you private Men had an hand in it? You do cry out against Publick Houses, Taverns, and Alehouses, and as I hear, so I believe, not without much cause, though some of them are in good hands, and care is taken that good Orders be observed in them, yet certainly the wickedness of others, yea, of many others is exceeding great; they are the Devil's ground, in which he sets his Nets and lays his Snares for the catching of his unwary Prey, they are the Devils School, in which Men follow his Trade, and by both together young ones are taught it; there it is that modesty is put off, and sober Principles pluck'd up by the Roots, and they learn the Mysteries of iniquity, and commence Masters of that Black Art. But you who do complain of these Publick-Houses, look home, lay your hands upon your hearts, and ask your own Consciences what you have done, and what you have left undone. Is there not the neglect of God, and the duties of Godliness in your houses, there is no Drunkenness, nor Whoredom, no Cursing and Swearing that you do allow, that is well, but withall, there is no Praying, nor Reading the Scripture, nothing of the Service and Worship of God there; p. 161and by that means you do not as you ought, Principle your young ones against the Vices of the Times, and so you leave them too naked and open to the assaults of Temptation. This I would have imprest upon your thoughts, that the making of good Families, is the way to make a good City, and a good Kingdom. Let every one make it his business to set up Religion at home, and then we shall all be sure to find it when we go abroad. If all our Families were good, we should have good Princes, and good Parliaments, good Magistrates, and good Ministers, and good People; good Husbands, Wives and Children, good Friends, and Neighbours, it would indeed be Aurea Aetas, a Golden Age.

Eighthly and lastly; The consciencious performance of Religious duties in Families, is an excellent means for the rendering of Publick Ordinances more successful. I am persuaded, there would much more good come of that precious Seed which the faithful Ministers of Christ scatter in their several Congregations, were Masters and Mistresses of Families careful before they come to prepare the Soil for the Seed, and after it is sown, careful to cover it with Prayer, and to water it with suitable discourses and exhortations.

Thorough the Divine Goodness and Bounty there is in this City, and near it, a great deal of excellent Preaching. Confident I am, no Place in the World can shew such plenty. Heavenly Manna doth abundantly fall about our Tents. Whatsoever there is of a scarcity as to Bread for the Body, there is no Famine here (oh that in every poor Countrey there were none neither!) of hearing the Word of the Lord. We have it upon the Lord's day, and the week days too, every day in the week one where or other within your reach; blessed be God for it, the joyful sound is continually in our Ears. It would be p. 162a thousand pities, that such admirable plenty of a thing so precious as the Everlasting Gospel should do any hurt, and that any should wax wanton, and instead of the Bread of Life, be hankering after Mushrooms and Kickshaws, or that they should grow nice and curious, not relishing plain Truths, and the Simplicity of the Gospel, unless it be dress'd and sauc'd to their humour, and serv'd up to them in words which Man's Wisdom teacheth. Though I fear we have among us too many of that mind, mark, how they live, and what becomes of them; but be that how it will, it must be granted, that this place where God hath cast our Lines, is a Goshen, a Valley of Vision, and a great many People are much, very much for hearing of Sermons; they run up and down to Lectures, and some of them will hear four Sermons, and much good may they do them: It is a great encouragement to the Servants of God, and a ground of hope that they shall catch some of them for their Master. He hath made them Fishers of Men, and the Fisher-men love to cast their Net where there is a great Shoal. But I would say to these who do so much frequent Sermons, two things.

First; By way of Advice; Look to your whole Duty; and labour to stand compleat in all the Will of God. Hearing is not the whole work of a Christian. The Scripture indeed saith, Hear and your Souls shall live; but if you would live, you must do something more than hear. Your much hearing is a sign of a good Appetite; but there are some Bodies that have a caninum Appetitum, a greedy, ravenous Appetite, and yet are meer Skelletons, nothing but Skin and Bone: You that have so great an Appetite, will do well to look to it that you also have a good Concoction. Under the Law those Beasts were by God declared clean that did chew the Cud. Hear, p. 163and then ruminate; do not only let Truths come crouding into your Ears, for then one may thrust out another, but ponder them in your hearts, as Mary the Mother of our Lord did, and hide them there as David did. You should spend some considerable time in meditation, that so, what Truths you have heard you may chafe in and work upon your hearts.

Secondly; I would speak unto you by way of Question, thus; When you spend all your time in hearing abroad, what is done at home? Where are Family-duties? who is it that prays there? who teaches and catechizes the young ones there? Know, O Soul! no good thing, is thy duty out of season? nor art thou to prog for thy self by robbing thy house: And know this also, we that are Preachers of the Gospel, have but little hope of doing much good upon your Children and Servants by our Labours in the Church, if you who are Governours over them, and have the power, will be careless and negligent, and do nothing at home: How can we think that they will follow our counsels, when you will not second them? Alas! their weak leaking Memories let them slip, and their corrupt Natures reject them. There had need be Precept upon Precept, Precept upon Precept, Line upon Line, Line upon Line, here a little and there a little; and all little enough, yea and all too little, unless accompanied and set home by the All-conquering Power of the Eternal Spirit. God indeed can do his work alone, needs neither you nor us; but as he did by his own Word without Means and Instruments, call the World out of nothing, and raise Lazarus out of his Grave; so he can by the same Power, in the same Way convert most obstinate Sinners, and turn the disobedient to the wisdom of the Just, or if he please to make use of Ministers for that end; he can make them prosperous. He honours p. 164us by imploying us, and if he will doubly honour us, by making us successful, no difficulty shall be insuperable, no opposition an impediment; great Mountains in our way shall sink into Plains, and Iron-Gates shall be opened. His concurrence is enough alone; through God the Weapons of our Warfare will become mighty, so that strong holds shall be demolished, and imaginations cast down, carnal reasonings silenced and subdued, together with those high things that exalt themselves against the knowledge of God, and every thought brought into captivity to the obedience of Christ; 2 Cor. 10.4. And therefore though some, though many of you stand idle with your hands in your bosoms, we will into the Vineyard, and follow our business as long as we have any, being sure our Labour shall not be in vain, something will come of it. Though Israel be not gathered, yet shall we be glorious. But, as Paul said in another case; Phil. 4.17. We desire fruit that may abound to your account, and to the account of yours, even the Salvation of you all, the Conversion of the Youths, and from thence Comfort to the Parents. And as we love our work, so we would do it with delight, and we shall do so when you set your hands to it, because when all hands are at work, we may the more hope that God will work together with us, and that his Spirit and Blessing shall accompany our joynt-endeavours; and while we prophesie upon dry Bones, he will cause breath to enter into them, so that they shall live. Up, therefore, I beseech you, up and be doing; come ye forth to the help of the Lord and of his Servants against that gross Darkness, those corrupt Principles that are in the Minds of Young ones, and those potent Lusts that are in their Hearts. Do you teach as well as we, that they may know the Lord; do you back our wholesom and holy Counsels, p. 165that they may follow them. And while the Masters of the Assemblies come with their Nails of Truth which were given by one Shepherd, even Jesus Christ, who is the great Shepherd of the Sheep, and take much pains for the driving of them home; in order to the uniting them to God by Faith, and to one another by Love; do you, who are Parents and Governours, come with your Hammers, and do what you can toward the fastening of them?

I am now at length come to the end of this discourse, wherein I undertook to prove, That setting up the Worship and Service of God in our Families, is no other than our reasonable service. Whether I have performed what I undertook, you will judge, and what evidence there is in the proof; if I do not mistake, you will find it clear and full. And now, my dear Friends▪ may I hope, I am indeed very willing to hope, and I shall be exceeding glad to hear, that by all these pains that I have taken, and all these Arguments which I have used, some of you, who have been altogether strangers to this work hitherto, and liv'd in the total neglect thereof, have been persuaded the doing thereof is without question your duty; and that therefore it is your present, yea your fixed Resolution through the Grace and Assistance of God to set upon the doing of it. And that since you are convinced and satisfied about it in your Judgments, and your own Consciences do vote and plead for it, you will take it into your practice. The good Lord grant it may be so. And I bless his Name, I do hear something to that purpose, and that these Labours have not been in vain; oh! that I might hear more and more, that so my Joy both in the Lord and in you might be increased.

Will you begin this Evening, I say, this Evening, for delays in Soul-matters are by no means to be p. 166allowed. Whatsoever is Duty ought to be done, and if it ought to be done, why not presently? Possibly you think afterward will be soon enough, but God is not of your mind. He saith in Psal. 95. To day if ye will hear his voice, harden not your hearts; and when God saith, to day, what art thou that thou shouldst say, to morrow? Come, my Friends, that sooner the better. Hath not the great Majesty of Heaven waited long enough upon you for his Service and Honour? oh do not make him wait any longer! It is a dangerous thing to abuse Mercy, and tire out Divine Patience. Wo be to that Man, concerning whom God saith, My Spirit shall no more strive with him, and my Patience shall no longer wait upon him. Do not therefore in this or the like case consult with flesh and blood; make not carnal Reason your Counsellor; listen not to Objections, though never so seemingly fair and plausible, for there is no sufficient Argument to be brought against any thing which really is a matter of Duty, whether you owe it to God or Man.

All this while I have been speaking to you altogether in generals, but now I shall descend to particulars, and here with all the earnestness that I possibly can use, I shall exhort you to these three things, and give you some Directions for your help in the doing of them.

1. To pray with your Families.

2. To teach and instruct your Families.

3. To set them a good Example in your own Lives and Conversations in order to the keeping or banishing sin and profaneness out of them, together with the promoting of Morality and Godliness in them.

I shall begin with the great Duty of Family-prayer, and oh! that I might through the Grace of God persuade p. 167you all into the practice of it! Oh, that from this very day there may not be found one prayerless Family among you! For I do not doubt to affirm, that which is a prayerless Family, is also a graceless Family. Where there is no seeking of God, there is no love to him, no fear of him. And that Family which is void of the Grace of God, is without his Blessing; and though there may be outward Plenty and Grandeur in it, and the Sun of worldly Prosperity may shine upon it, yet it stands open and exposed to the Wrath and Indignation of God, who is, and cannot but be angry with it every day, seeing himself slighted and neglected by his own Creatures who live upon him, and receive their All from him. And there is standing upon Record in the Sacred Scriptures, a dreadful Prayer against those Families which do not pray; let those that are guilty read it and tremble; for as it was indited by the Spirit of God, so it shall be fulfilled by the Iustice of God; Ier. 10.25. Pour out thy Fury upon the Heathen that know thee not, and upon the Families that call not upon thy Name. The Families that do not call upon God's Name, do not know him; for as those that know his Name will put their trust in him, so they will seek him; and they may very well be reckoned Heathen-Families, though they are Christian by a verbal Profession. Christians in Name, but Heathens in practice; and over these Families there hangs a great black Cloud of Divine Vengeance, which at one time or another will disgorge and empty it self upon them; there shall not only be some little small drops of Anger, but the pouring out of Fury; and methinks danger should be enough to drive you to Duty; though he is not ingenuous, not of a right temper who is moved by no other consideration. I would have you walk with God, and in the way of your Duty, not for p. 168wrath only or chiefly, but for Conscience sake; not only that you might avoid being bound in Chains of Wrath, but because you are allur'd and drawn with the cords of kindness. Though we may, and should use all the Arguments we can muster, and those of all sorts for the persuading of our dull and heavy hearts, that are so backward unto that which is spiritually good; to that end therefore consider, you have Family-sins, and therefore ought to joyn together in your confessing of them, mourning over them, and humbling your selves before God for them; and you have Family-sorrows and afflictions, and therefore should be joynt-suitors to God both for the sanctifying of them to you, and for the removal of them from you; and you have Family-mercies in which you do all share, and of which you tast the sweetness, and therefore you should all bear your parts in a Song of Praise, and chearfully joyn together in your acknowledgments of them, and thankful returns to the God that gives them. And withal, be sure of this, that if you do exclude Family-prayer, you shut out God himself, and at the same time you open the door to the Devil, and let in together with him a croud of sins, and, by conseqence of mischiefs. Therefore I beseech you mind and resolve upon the great and excellent work of Family-prayer, yea, and make Conscience of performing it. And in order to the better management thereof, I shall give you these following Directions, which I desire you to observe, and the good Lord grant you an heart to follow them.

I. Live in the performance of Secret Prayer. When you are in your Retirements, be upon the ascent, when you are alone, be with God. You that are Parents and Masters of Families, do this your selves, and heartily commend it to all under your care, your p. 169Servants and your Children which are in a capacity of doing it, which you will not find to be any detriment or loss to you. For this you have an express Command from our dearest Lord Jesus Christ; Matth. 6.6. Thou, when thou prayest enter into thy Closet, and when thou hast shut thy door, pray to thy Father which seeth in secret, and thy Father which seeth in secret will reward thee openly. He doth not here take you off from praying with others, but he puts you on praying by your selves; that is not to be neglected, and this is to be done; therefore do you allow them time for it who are under your roof. Let the Husband pray by himself, and the Wife by her self, the Children apart, and the Servants apart. It was a dreadful thing when in the 8th of Ezekiel the Lord in a Vision carried the Prophet from place to place, and in them all he shewed him abominations; in one place there was the Image of Iealousie, in another place the form of creeping things, Beasts, and all the Idols of the House of Israel pourtray'd upon the Wall; in a third place Women weeping for Tammuz; and in a fourth place there were others worshipping the Sun toward the East. Idolatry was committed in all those places; hereupon God threatens to dwell with them in Fury. But how sweet will it be, when God looks into your houses, and sees the Husband praying in one room, and the Wife in another, a Child upon his knees pouring its supplications out before him here, and a a Servant doing it there; this is the way to have him dwel with you in mercy, and according to the exceeding riches of his Grace.

I desire you that are Servants, to redeem some time for this work, though you have enough to do, your heads, and hearts, and hands full, yet get some minutes for this; for so you may comfortably expect, that when you are about the business of your p. 170Calling, God will strengthen you the more for it, and bless you the better. Wrest some time out of the hand of sleep. Wrestling with God is better than an idle slothful lazying. It is a thousand times better to break thy natural Rest, than to lose thy Duty. One quarter of an hours hearty, fervent, and believing Prayer, will more revive thy spirits, and be a far greater refreshing to thy Soul, than an hours drousing, and render thee more lively, more good, more comfort is to be got upon thy knees, than upon the pillow; therefore rouze up thy self, awake thy Soul and Body, and say with David; Psal. 61.1. O God my God! early will I seek thee. Get up, get up the sooner in the Morning, take unto thee the wings of the Morning, and flee away, that so thou maist get up to thy God and be with him. Let me mention two things by way of Motive.

First; The sweetness that is in Secret Prayer. You Christians that have tasted it, make your reports, and commend it to your Friends and Acquaintance, tell them what you have found. David would not conceal the Loving-kindness of his God, but invited others to come and hear what had been done for his Soul; so to do argues a thankful spirit, and in this very particular many of you may find abundant matter to inlarge upon; for it is no jejune barren Subject. It is a most pleasant Converse that a gracious Soul hath when it is alone with God; O the intimacy and closeness of that Communion which it enjoys when there is no body else by! O the humble familiarity and holy freedom that it can at such a time use! The Prophet said; Psal. 39.1. He would keep his mouth with a Bridle while the wicked was before him. Yea and Prudence will tell the Saints, there is a necessity for their doing so when the Saints are before them, and their p. 171dearest Friends; they are forced to suppress many things, there are such black thoughts in their minds, such stirrings and workings of corruption in their Heart as are not fit to be imparted unto any upon Earth. So that though their Hearts are ready to burst, they cannot ease themselves by giving vent, but when they are got alone, and no body hears but their Father which is in Heaven, they know how to pour out their complaints into his Bosom, and open their case, though with shame and blushing, because it is so bad, and fetch things up from the bottom, and tell God all that is in their Hearts, Psal. 38.9. Lord, all my desire is before thee, and my groaning is not hid from thee.

Secondly; There is great advantage comes in by secret Prayer. As sweetness in it, so good by it, and that in this respect, as it is a means to fit a Person for praying with others; when thou hast been upon thy knees with God in thy Closet, thou maist comfortably hope that thou shalt find him graciously accompanying thee into thy Family, and there helping thine infirmities by giving thee a larger measure of the Spirit of Grace and Supplication for thy better inablement to manage and go thorough with thy Duty there. When Scholars at the University have a Speech to make in the Colledge or Schools, they will say it over by themselves first. Chase thy own Soul in thy Retirements, that so thou maist be warm and warm others in thy Family. Now in the performance of your private Devotion I commend to you an holy freedom, and that in these two things.

First; Be very ingenuous in your Confession of sin; this is one great special piece of your Duty. It is a singular way of giving glory to God, and of easing a burden'd, oppressed Conscience. When therefore you go about it do it thoroughly; confess thy sins p. 172with shame, but be not asham'd to confess them; he that covers his sin shall not prosper, no, not in that, not in his covering them, for what he covers God will reveal, who loves to bring to light the hidden things of dishonesty. There are two Reasons for a free and full confession of sin to God; the one is, Because it is in vain to keep back any, since he knows them all, for he searcheth the Heart▪ possesseth the Reins, understands the Thoughts afar off, compasseth the path, knoweth our down-sitting and up-rising, is better acquainted with us than we are with our selves, having our secret Sins in the light of his Countenance. The other Reason is, Because he is ready to forgive, and hath promised, whoso confesses and forsakes his sins shall find mercy, as much mercy in God as he finds sin in himself. Doth the penitent Confessor find crying sins in himself? He shall find tender mercies in God, yea, a multitude of them.

Secondly; Be large in thy desires. Let not modesty prevail against thy necessity, and hinder thee in thy begging, but open thy Mouth wide to ask as well as to receive. Consider you go to one that is a Fountain, never emptied by the streams it sends forth, to one that hath an inexhaustible Treasure, and doth not in the least impoverish or lessen himself by inriching of others. The Sun hath never the less light by shining upon the World, nor hath the Ocean less Water by feeding the Rivers. God is able to make thy Cup run over, and thy Cistern too; yet retain his own Divine Fulness▪ which can neither be more nor less than it is, because it is infinite. And as thou goest to such a Fulness, so to one that is thy Father. It might well discourage and damp thy Spirit hadst thou to deal with a Stranger, or only with a Friend, but it is thy Father to whom thou dost in Prayer address, such a Father as hath not his p. 173Fellow neither for Fulness nor Affection. Therefore when thou art in his Presence, and at his Foot speak out, and carry away no burden nor want which thou dost not acquaint him therewith; let him have as full an account of all from thine own Mouth as thou canst draw up, that is the way to have the removal of those burdens, and relief under those wants, and for thine encouragement frequently meditate upon those two Scriptures, Iam. 1.5. God giveth unto all men liberally, and upbraideth not; and that in Phil. 4.19. My God shall supply all your need according to his riches in glory by Iesus Christ.

II. Besides secret Prayer in your Closet or Chamber, make Conscience of Family-prayer. Having been alone with God, and by thy self, sit not down content with that; but apply to the remaining part of thy Duty, call those that are under thy charge, and carry them to God together with thee. As when the woman of Samaria had heard the discourses of our Lord Jesus, while they were by themselves, she was so taken with them, that she left her Water-pot, and went to the City, and called her Neighbours to come and see him, and converse with him too. Would you not be willing to have your Family go to God in glory? Sure you would, and if so, then bring them now with you to God in duty: All that are capable of joining with you, and of understanding what you do and say; yea, bring your little ones, your young and tender Babes, so that they will be quiet, and give you no disturbance in the work, that so you may,

First; Present your selves before the Lord, offering and dedicating them to him.

Secondly; Enter them early, and from the Cradle in his Service.

p. 174Thirdly; Beg a Blessing from God upon them, though they cannot beg one for themselves.

If you will consult the Scriptures, you will find that God's ancient People, the Iews, did bring sometimes their Children with them to the great Congregations. Take two instances of it, one of them you have in Deut. 29.10, 11. All Israel did appear before the Lord when Moses made a Covenant with them in the Land of Moab. Now read what Moses there said to them, Ye stand all of you this day before the Lord your God, your Captains of your Tribes, your Elders, and your Officers, with all the men of Israel, your little ones, your Wives, and thy stranger that is in thy Camp, from the hewer of thy Wood, unto the drawer of thy Water. Not only the Males but the Females, not only the great and honourable Men but the meanest, not only the Fathers, but the Children, not only those that were grown up, but the little ones were brought before the Lord, to enter into Covenant with him, and into the Oath which the Lord their God made with them that day.

So when in Ezra 9. the Princes came to that holy Man, and told him, the people of Israel, and the Priests and the Levites had not separated themselves from the people of the Lands, but taken their Daughters for themselves, and for their Sons also; so that the holy Seed had mingled themselves with the people of the Lands, the good Man upon the hearing thereof rent his Garment, and his Mantle, and pluck'd off the Hair of his Head, and of his Beard, and sate down astonied, at the Evening Sacrifice he fell upon his Knees, and spread out his Hands unto the Lord his God, blushing, and professing himself ashamed to lift up his Face to God, because of that great trespass which had been committed p. 175by the people, though he himself was not guilty of it. Now consult Ezra 10.1. and you find there, when he had prayed, and when he had confessed, weeping, and casting himself down before the House of God, there assembled unto him a very great Congregation of men, and women, and children, for the people wept very sore. The poor Children were brought as Persons concern'd, as those who were obnoxious to the stroke of Justice, and might perish in a common Calamity brought upon that sinning and God-provoking People. So that it was no childish thing in them to bring their Children with them to such serious and solemn work; there was much in it as might easily be shewn.

Now let these Examples prevail so far with you as to bring your Children with you to your Family-duties, there present them before the Lord; for though they can do nothing to the duty, yet you cannot tell what God may do upon and in them; he hath a way to their Hearts, and can do that good work in them which neither they nor you do know now, but both they and you may know it afterward. Therefore though they cannot pray themselves, though they cannot understand what you say in your Prayers, yet let them be present at them; there they are under the Eye of God, and he may bestow upon them a look of love; they are in the way of mercy, and it may give them a visit; the Prayers you cause to ascend may gather into a Cloud over you, and when that pours down a shower of Blessings, some drops may fall upon your little ones.

And since you should bring your little ones to Prayer, it is plain that you ought to call those to it that are elder and grown up, and have attained to the use and exercise of their Reason, your Sons and p. 176your Daughters, your Man-servants and your Maid-servants, invite them to come in, call them, exhort them, shew the goodness of it, the excellency and necessity of it, perswade them, draw them with the Cords of a Man; if they, or any of them be careless, refractory, obstinate, command them to come in, compel them to come in, use that power and authority with which God hath invested you. Do not suffer any of them to absent themselves from one Prayer without just cause. Let them not eat of your Bread, nor live under your Roof, who will not join with you in the service of your God. You have in this Discourse heard, and now read much concerning the noble and gracious Resolution taken up by that great and excellent Person Ioshua in the Text, As for me and my house we will serve the Lord. I will do it, and they shall; I and all mine, my House, my whole House, every Individual Person in it. Let none serve you that will not serve your God as well as you. For mine own part, I never was a Friend to Impositions, and I think and hope never shall be: Not for Mens adding their Inventions to Divine Institutions, and then requiring all to submit and comply with them. Let themselves use them, yea, and all those that like them, only may they grant liberty to such as are otherwise minded, and count that worship best, most pleasing, most profitable, and most glorious, which is of God's own appointment. But I am for requiring what God hath required; it is the duty of Magistrates in Nations, and of Governours in Houses to see that Gods Laws be observ'd and obey'd; and therefore be you very careful in that respect, and strictly command all under you to be constantly present. If any of them will not let them know your displeasure, and that you will not endure it; whether they refuse p. 177to join with you out of a Spirit of Errour, with which too many at this day are acted, or out of a Spirit of Profaneness, it is all one for that; if they will not with you seek and serve the Lord, let them not continue in your House, nor tarry in your sight; they are no other than Plagues in your Families, and may spread the Infection, others are in danger from them. They are rotten Members, cure them, or cut them off; bring all to Prayer.

III. Be sure to make Family-prayer the work of every day. God loves your Company, therefore be not strangers to him. He never thinks you come to him too often, why then should you go but seldom? Do not content your selves with praying only upon the Lord's-day, and bringing all your service of God within the compass of a Sabbath, as if the other six days were so your own, and for your own work, that you must spare none of them for God. This indeed, as I have been informed, is the manner of some among us; upon a Lord's-day they will call their Families together, and then they will do something for God; but they must give me leave to think, what they do then is pitifully, shamefully done; they are so seldom us'd to it that they must needs bungle at it; and let me ask you, my Friends, are these Persons liberal to God? Nay, are they not very beggarly and penurious, who will give him a visit upon that day which he hath reserved wholly and entirely for himself, and set about it the Hedge of a command to keep all secular Affairs from intruding or breaking in upon it? But they will not part with any of that time which he hath allowed them for the dispatch of their own business; but their Work and Recreations, their Eating, Drinking and Sleeping shall ingross it all; in short, the Language of their practice is this, they will pray a little when p. 178they have nothing else to do, or when there is nothing else that they may do; but the Law commands them to shut up their Shops, and to lay by their worldly Trades, but, my Friends, is this fair? Do not you rob God of some of his time? Why then will you not return him some of your own? Do not you commit too many sins upon a Sabbath-day, and will you not do some duty upon a Weekday? Do you mingle sin with your holy things, and will you not mingle Prayer and holy Thoughts with your earthly things? Is this to continue instant in Prayer? Is this to pray without ceasing? Is this paying due homage to the Lord of your time and comforts? Is this enough for depending Creatures who cannot live a day without God, no, not a moment?

The truth is, Love to God should draw us frequently that we may have Communion with him, and necessity might drive us that we may have supplies from him; all your Springs are in him, with him is the Well of Life, therefore let down your Bucket of Prayer often, that you may draw Water with joy. You may observe that in the Lord's Prayer which Christ gave his Disciples for an excellent pattern or example by which we all should draw up ours, he teacheth us to say, Our Father, that speaks Communion, and a joining together in Prayer; one Saint, one Child of God may go alone to the Throne of Grace and say, Father. or, O my Father, but, Our Father, speaks Society and Fellowship in the duty: That there are more Suitors, more concerned than one. And further observe, that there our Lord bids us say, Give us this day our daily bread; from whence we may gather these three things.

p. 179First; He bids us pray for Bread. Temporal good things are to be sought of God. The Dew of Heaven, yea, and the Fatness of the Earth, Provision for our Souls, and Food for our Bodies too; we are to seek God, and rely upon him in and for the greatest things, and also the least. In every thing by Prayer and Supplication we are to make our Request known to God. We cannot get our Bread unless God gives it to us.

Secondly; He bids us pray for Bread, not for Dainties, not Sweet-meats, not Venison, not Varieties, Necessaries are to be sought, not Superfluities; nothing to feed our Pride, nor to spend upon our Lusts. Feed me, said wise and holy Agar, with food convenient for me; that which is suitable to the place in which thou hast set me. Seek not great things for your selves, for those great things may prove great snares.

Thirdly; He bids us to say, Give us this day our daily Bread. We are to pray for Bread for to day, supplies for to day; and we are to say that, or something to the same purpose every day. He doth not bid us pray that God would give us Bread for this Week, or for this Month, or for this Year, or for twenty Years to come, but give us this day, and we are to say so to morrow as well as to day, and the day after that as well as to morrow, and so it is to run thorough the whole course of Life. Every day we are to say, Give us this day, &c. that is, as we desire to have our Bread of God every day, we must ask it every day; daily Bread and daily Prayer must go together. God doth love to answer the occasions of his People, and to supply their wants; He giveth meat to them that fear him, because he is ever mindful of his Covenant, Psal. III.5. but he stands upon his honour, and expects to be owned, and therefore p. 180said, he would be sought to by the House of Israel to do it for them,

I have read this Story of an Heathen, whose Name I cannot for the present call to mind, that when he had at any time passed a day without doing some Act of Charity or Mercy, he would in the evening sit down bemoaning himself, and cry out, perdidi diem, I have lost a day. Truly it is so here; thou mayest at night with bitterness of Soul reflect upon that day which thou hast spent without Family-Prayer, and say, perdidi diem, I have lost a day; and he that knows the shortness, the uncertainty, the worth of time, and how much depends upon the right improvement thereof, will reckon the loss of a day to be a very great loss, and we are wont to say, one loss seldom goes alone; what thou dost lose besides that, God only knows; what communion with God, what answers, what manifestations of Divine Love, what communications of Grace, what Blessings, therefore I beseech you all to make Conscience of Praying in your Families every day.

And if at any time, through forgetfulness or surprize of any kind, or being oppress'd with business crowding in upon thee, thou art so hindered that thou canst not perform thy duty, but the Season is as it were violently wrested out of thy hands; bewail the loss, sigh and mourn over it, let God see thou art afflicted for it, and not pleas'd with thy self, or the avocation; and long for another opportunity, in which thou mayest go and appear before thy God; and when once it comes, welcome it with gladness, and lay hold upon it, thy Soul being like the Chariots of Amminadib, and then confess thy former omission, and beg thy Father to cast the Mantle of his love over it, and then double thy diligence, and thy hea…, then spend the more time, and put forth p. 181the greater strength, then do thou follow the harder after God, and keep the closer to him, and let it be thy desire to make up that which was lacking before, that so neither thy God may lose his honour, nor thy self, nor thy Family the good and benefit of a duty; but like the Sea, what Religion loseth at one time, it may gain at another.

IV. Be sure that you Pray in your Families Morning, and Evening. I would not have you from hence conclude my design is to render you so strait lac'd as not to pray oftner than so, to do this, and take up with doing it, making that your stint, your allowance, resolved not to exceed; no, no, it is your interest to study liberal things in your dealings with God, for by liberal things you shall stand; you cannot be too much with God, nor do too much for him? you cannot pray too much, so that you have a prudent and cordial respect to all his Commands, and to all the parts of your Duty, not suffering one to justle out another; as the Body is not all one Member, so Religion is not all one Duty, it doth not consist altogether in Prayer, nor altogether in Hearing; and as that is a lame Body which wants one Member, so he is a lame Christian that is careless as to any one piece of Religion, such a wilful defect is a great deformity. Set your hand to all the work of God, and in particular be much in Prayer; David gave himself unto Prayer, as a Man much set for it, and devoted to it; Daniel the Man greatly beloved of his God, was at it three times in a day, Dan. 6.10. His Windows being opened in his Chamber toward Ierusalem, he kneeled upon his knees three times in a day, and prayed and gave thanks before his God, as he did afore-time. He loved Prayer so well, that neither danger nor death, no, not a violent death, being cast into a Den of Lyons could p. 182affright and deter him from it. David, the Man after Gods own heart, was much more at it, Psalm 119.164. Surely he had great encouragement so to do from his experience, he sensibly felt that it very greatly tended to his advantage, he saw begging was a good trade, he did thrive upon it, and therefore he follow'd it close, the oftner he went to God, the more he got from him, and of him; he never rose off his knees, nor returned from the Throne of Grace without an Alms. The most Praying Christian, is certainly the most growing Christian, as he hath his expectations, I will direct my Prayer unto thee, and will look up; so he hath his answers, and sees something is coming; but let the Morning and Evening of every day be your stated and set times for Prayer, there is a great deal of reason for that, viz.

First, The Divine Order and Appointment, of this we did before take notice; in Exod. 29. God required there should be two Lambs offered up every day in Sacrifice, the one in the morning, and the other in the Evening, which was called the continual Burnt-Offering; and shall we be exceeded and outdone by them? shall the dispensation now be more glorious, and shall we be more penurious that live under it? shall God now more magnifie his grace, and shall we grow poorer in our returns? their Sacrifices were more costly and chargeable, and shall ours be fewer? surely since in the times of Messiah there is a more plentiful effusion of the Spirit, there should at least be an equal abounding in the work of the Lord▪ our Sacrifices of Prayer and Praise, the Calves of the Lips, and the lifting up of our Hearts and hands to God, should be as frequent as those bloody Sacrifices.

p. 183Secondly, This Practice is commended to us in the Scripture, we are directed to think upon those things that are of good report. Now this hath obtained a good report in the World, and as it is with Men, so it is with things, to be well spoken of by the word, is more than to have all the World speak well of one; look then into the 92d Psalm 1. v. It is a good thing to give thanks unto the Lord, and to sing Praises to thy Name, O thou most High; to bless God, to exalt God, to give him glory, is good, it is duty, it is the employment of Angels, the Work of Heaven, and Eternity, and those that have good hearts will delight in good work. If you would know what are the fittest and most convenient times for the doing of this good work, for that tends much to the adorning and setting off a work, every thing being beautiful in its season. He tells you in the next words, to shew forth thy loving kindness in the Morning, and thy faithfulness every night; and when we do in the sincerity of our Souls thus begin and end our days, we are like to find them good throughout.

Thirdly, God visits us every Morning, it is no less than Gods humbling himself to behold those things which are above, the glorious Angels, much more to look upon Man, sorry dust, what is it then for God to visit him? the Prophet admired it, Psal. 8 4. What is Man that thou art mindful of him, or the Son of Man that thou visitest him? Great Princes are not wont to go into a Beggars Hovil, they reckon it below them, but the Great God stoops much lower; and Oh! how necessary is this for us, Iob 10.12. Thy Visitation hath preserved my Spirit. By this he meant a gracious Visitation, a Friendly one, this reviv'd him, this preserv'd him, his Spirit, his Life, his Courage, his Comforts, all were upheld and maintain'd by the gracious visitations of God. Again, p. 184how frequent are these with us? how many gracious Visits doth God bestow upon his poor People? Iob 7.18. Thou visitest him every morning, there is never a Morning that we miss him, as often as the Morning returns, God comes to visit us, yea, he is with us before we are up; and since Gods visits are so frequent, shall ours be few? shall he come to see us, and see to us, and shall not, we wait upon him? shall the strangeness be on our side? let us visit God every Morning, and pay him visit for visit, and let us be sure to carry our Family with us, for so we shall be the more welcome.

Fourthly, The continuation and constant succession of Mercies doth oblige to this, and call for it; Gods Mercies are new every Morning upon us, and shall not our returns? shall we not follow hard after him, and delight in our approaches to him, when he draws us with the Cords of a Man, yea, with loving-kindness; the very pouring out of his Name, which is as a precious Oyntment, should make us love and run after him; Oh! let the pouring out of his Grace and Mercy do it. Day unto Day utters speech, and Night unto Night sheweth knowledge, and one would think that when both Day and Night speak in the Language of Love, we should answer them, and not be silent. God soweth his Seed in the Morning, and in the Evening he witholdeth not his hand; and surely that Heart and House is a very barren Soil, and near unto a Curse, that doth not twice a day pay its acknowledgments to him.

Lastly, methinks there is not any one who hath the use of reason, and believes a God, but hath a Monitor in his own bosom to prompt him to this, and not need a Minister in a Pulpit to press it upon him, or a Friend at his elbow to jog him, your own reason should and would direct you to it, if you did but p. 185consult and hearken to it. It is fit that we should make God the Alpha, and the Omega, the first and the last, for so he is, and therefore we ought to begin and end our day, and other things too with God: we cannot rationally expect to prosper, if we do not begin with him, and in case we do not end with him, our labour may be lost, and all that we have done may ravel out again. Our necessities would engage and spur us on to this. In the Morning we should seek him for direction, assistance, and blessing upon the work and business of the day. For Direction, else we shall mistake our way, and lose our selves, it not being in him that walketh to direct his steps; he that thinks himself wise enough to be his own guide, will find himself a Fool for thinking so. For assistance, because in him we live, and move, and have our being, and without him we can do nothing; nothing supernatural, nothing natural, the concurrence of his grace is necessary to all our Spiritual and holy actions: the concurrence of his providence is as necessary to all our natural and civil actions; if he subduct from us we cannot stir a finger, nor move a foot. And for a Blessing, for upon that all our success depends, we had as good sit still if we take not God along with us; Solomon tell us in one place, the diligent hand makes Rich; in another place, that the blessing of the Lord makes Rich; the former can never do it without the latter. In the Evening we should beg of him Protection, for it is his hedge that secures us, his wing that covers us, Psal. 4.8. Thou, Lord, only makest me to dwell in safety, no Guard comparable to a God; beg of him rest and sleep, for it is he that with a tender hand closeth the eye, and binds up the senses, and giveth his beloved sleep, beg of him refreshing by that sleep, else you will have sick sleeps, and disorder'd Spirits, p. 186and akeing heads after them. Once more, our daily receivings do oblige us to the offering up of this our Morning and Evening Sacrifice. In the Morning we are in gratitude bound to bless him for watching over us while we slept, and that with a never-slumbering Eye, and for his not holding our Eyes waking, of which poor Asaph complain'd, Psal. 77.4. And that you are not in the same case with poor Iob in Iob 7.13, 14. Who, when he said, his bed should comfort him, and his couch should ease his complaint, was scar'd with dreams, and frighted with visions. We have cause to bless God in the Morning, that when we sought rest in our Beds we found it there, and that our sleep was not our terrour. And again in the Evening we have cause to bless God for the help of the day, that he directed, and strengthen'd, and prosper'd us in the work of our Heads and Hands, and for the Mercies of the day, Health, Ease, Relations, Friends, Food, Raiment, and that we relish our Enjoyments, and taste any sweetness in our Enjoyments; for a little matter would vitiate and corrupt our Palates, and render our pleasant things as insipid and unsavoury to us as the white of an Egg, or a dry Chip, nay, bitter and loathsom, Iob 20.12. His meat in his bowels is turn'd, it is the gall of asps within him. It is one thing to have outward Mercies, and another to have the comfort of them; and these two go not always together, but are often separated; when we have them both, surely we should be wickedly ungrateful if we do not own and honour him who is the Father of those Mercies, and the God of that Comfort.

V. For the better offering up of these your Morning and Evening Sacrifices in and with your Families, be sure to make choice of the fittest and most proper time. God doth all his works in their time, so should we do p. 187ours; that will be the Beauty of them. The blessed Man brings forth his Fruit in its Season, and that is lovely, pleasant Fruit. Now which is the most proper and convenient time for the Duty; I shall not take upon me here to determine, for the occasions and circumstances of Families are various and different, yea, and not seldom those of the same Family; wherefore the Governours of Families are to make use of their own Prudence and Discretion in the choice thereof; you are most likely to know it best, only do you chuse that which is best; and I shall lay down two Rules in general by which you may judge what is so.

First; That is the best time for Prayer, in which you can promise your selves the greatest freedom from all other business, and to meet with the fewest avocations from the work, and disturbances in it.

Secondly; That is the best time for Prayer, in which you find your selves in the best composure; wherein your Minds and Hearts are in the fittest frame for the Duty, most serious, most spiritual, most lively, and have good reason to conclude, those who are to join with you in the work will be so too as well as your self. This is highly desireable, and in a special manner to be look'd to. A wise Man will see that his Instrument be in Tune before he will begin to play his Musick. Do you here see to it that your Hearts be in Tune, otherwise you cannot hope that your Prayer will be God's delight. Now here I must be plain with you, that I may be faithful to you; and faithful I must be, because I am accountable, and how else shall I answer it to my Judge. I charge no body in particular, that would not be becoming in such a place, in such an Assembly; but I draw my Bow at a venture, God himself direct the Arrow, that it may hit the mark, and pierce to the p. 188Heart of those who are guilty. And I do advise every one of you to reflect and search into your own Lives, and examine your Practices, and if your Consciences smite you, and say as Nathan to David, Thou art the Man, Thou the Woman, take it to your selves, and I give you free leave to think your selves the persons whom I meant, and that was said I intended to and for you, only, know it for your good. The God of Heaven accompany what I shall say with his Spirit and Blessing, and lay it on the sore place, and make it stick in order to the working of a Cure. There are, my Friends, two things, of which I am inform'd, and upon their account there are great thoughts of Heart among serious gracious Christians.

One is that of unreasonable and unseasonable Gaming, I mean, in the houses of Professors, such as call themselves Christians, and would be counted the Friends and practisers of that Religion which is pure and undefiled before God and the Father; as for others who are the Servants of Sin and Satan, I leave them to the righteous Judgment of God. But, as I have heard since I entred upon this Subject, there is in the houses of Professors sitting up at Cards till it is late, ten, eleven, twelve of the Clock at night, yea sometimes till morning: I ask them by the way, whether ever they sate up so long at prayer, or reading the Scripture? Unto such persons I would only say these few things.

First; As touching the Game it self, I will not take upon me peremptorily to determine, that playing at Cards is utterly unlawful. Yet I do very well remember, that in former times when Professors liv'd more up to the Rules of Religion than most now do, and did not allow to themselves that latitude which many in our days take; Cards were counted so by p. 189many godly learned Ministers and gracious Christians, and accordingly were then call'd, The Devil's Books, and the use of them for play was a thing of bad report, and to have a pack of them in the house was then reckoned scandalous. It is true, one of no small esteem for Learning and Piety (whose Name I forbear to mention) hath written for it; but I humbly conceive, he had better have spar'd his pains. So pitiful a Cause did not deserve so Learned a Pen, so great a Patron; and what he and others have said is not satisfactory, but still (sub judice lis est) the matter is disputable, and there are more against it than for it. And I am sure in matters questionable, such things as will admit of a debate, it is the wisdom of those who love their own Souls, and desire to approve themselves unto God by an holy exact walking before him, to forbear; there may be sin in using, but for certain there is no danger in letting them alone. Though you are not sure there is Poison in a Glass of Wine, yet if you do suspect it you will not drink of it. Perhaps the company will jeer and laugh at you for your over-niceness, and let them till they be weary, better so, than to have your own Consciences raging and storming at you for your over-boldness. It is not good to rouze a sleepy Lion, a little matter will do it. But then,

Secondly; As to any other Game which is evidently lawful, and concerning which no dispute hath been raised among good men. Nature doth require, and God doth allow Recreations. The Bow that always stands bent will grow to be a Slug. And there are Recreations in themselves very innocent and harmless, that tend much to the health of the Body, and not to the detriment or prejudice of the Soul; yet even in these you must manage your selves with wisdom, for otherwise you may sin in them. What p. 190the Apostle Paul saith of the Law; 1 Tim. 1.8. We know that the Law is good if a man use it lawfully. I may say in the present case, we know that Recreation is good if a man use it lawfully; but withal we know that the greatest danger of real sincere Christians lieth inter licita, among things lawful; and though the Recreations, which you use, are lawful in themselves, yet you may sin in the using of them, and that many ways; particularly, in the using them out of season, and by being too long at them. Time is too precious a Jewel to be thrown away.

Thirdly; I desire you seriously to consider, whether Gaming be a good preparative for any holy duty. We have been wont to blame those that would upon the Lord's-day come reeking out of their Beds to Publick Ordinances; and if I be not mistaken, they are as worthy of blame, who immediately go from their sports to the Service of God. Is this, my Friends, is this the way for People to get themselves into a fitness for duty, their hearts into a serious, solemn, spiritual and holy frame? Is this the way to qualifie you for an appearance in so great and glorious a Presence as is that of God, and for engaging to so important and momentous a work as is that of Prayer? You that love Recreations, do not love them too well; and you that use them, let it be without abusing them; do not make Play your work, but use it moderately, as becometh those who were sent hither for higher and nobler purposes than to sport upon Earth as Leviathan doth in the Sea; and as becomes them who knows the shortness, uncertainty and preciousness of Time, and that your everlasting welfare and happiness in the other World depends upon a due improvement of it; and as becomes those who believe you must at last render an account thereof unto the God that gave it to you. And I also advise you to take special, care that there be a sufficient p. 191interval or space of time between your Recreation and your Duty, that so you may call your thoughts in which you had given leave to ramble, and raise your Affections up, which had been too much deprest, and sunk to Objects so mean and low, and that by holy Meditation, spiritual Divine Contemplations, you may recover your former warmth, and chafe your selves into a due heat, and be fervent in spirit serving the Lord, remembring, it was in the flame of Manoahs Sacrifice that the Angel did wonderfully.

Fourthly; You that are Parents, I do earnestly desire you to think with your selves, and that seriously, whether you are kind to your Children in playing at Cards; doth this speak your love to them, and care of them? Is this the way to keep them from the path of the Destroyer, and to bring them up for God? Doth this tend to the making of them gracious or serious? Do you think in your Consciences that you would be willing Death should come and find you so employed, that Death should come and take you at Cards? Or do you think in your Consciences, that you do herein set your Children a good Example. Really this deserves your thoughts; for as we Ministers are to be Examples to the Flock, so you Parents and Governours ought to be to your Families. What manner of persons then should you be in all holy conversation, in all the actions of your Lives? and are you so exemplary when you play at Cards, as it becomes and concerns you to be? Possibly, some of you think you have enough to say for your selves, viz. that you do not make a Trade of it, nor a common practice, you do it but at one time of the year, when the Nights are long, and you know not how otherwise to pass away the time; but by the way, do not say so, for that proclaims your egregious weakness p. 192and folly) what! have so great work to do, and so much of it, yet know not how to pass away the time? or you satisfie your selves with this, that you do not play for Mony, at least not for much, so that upon that score you are much at a pass whether you win or not, and this may be, but you cannot tell what your Children may do after you; you do shew them the way, and lead them in it, but they may shortly go a great deal farther than you your selves either do or dare to do; because they see you play at Cards, they conclude it lawful, and that they may do so too▪ and accordingly do, for Children are imitating Creatures, and by practising it, they may fall in love with it, for Childhood and youth are vanity, and by consequence very apt to follow after vanity, and in time they may come to love it so much, as to consume and spend their time in it, untill their purses be exhausted, their Estates dwindled and shrunk into nothing, and themselves with their Families reduced to beggery, and a morsel of bread, and at the same time their Souls are lost into the bargain; and surely rather than that should come to pass, it is a thousand thousand times more desirable that all the Cards in London, in England, yea in the World, should with just indignation be Sacrificed in the Flames. In short, as to this, I beg of you that you would do justly, in giving to God the things which are Gods, and let not Cards nor any other game hinder his Work and Service, nor keep you from the performance of your Duty. Many have been undone by gaming, and thousands enrich'd by praying; it was by this means that Iacob as a Prince had power with God and Men, and did prevail. Oh! that so much may suffice to be spoken to that complaint, and Oh! that God would accompany it with his Spirit, and Blessing.

p. 193There is another thing which is indeed the matter of a general Complaint, and hath raised a great Cry that reached mine Ears, and the Ears of many of my Reverend Brethren; and that which renders it so much a Gravamen, so grievous and afflictive to our spirits, and those of other persons truly fearing God, and concern'd for the Honour and Interest of our Religion, which deserves to be dearer to us than our Lives, is that it is the common, yea daily custom, not of the vile Debauchees of the Age, the wicked and profane Crew, from whom nothing is to be expected, that savours of goodness and sobriety, but even of sober Persons, grave Citizens, yea of Men eminent for their Profession, Members of Churches worshipping God in that way which so many unjustly labour to fix a black brand of Infamy upon; but our Heavenly Advocate will one day plead our Cause, and bring forth the Righteousness of it as the Light. But the thing is, such Persons sitting so long as they do, at Publick houses of one kind or another, and spending there so much time, that it is nine, ten, yea and often eleven of the Clock at night, before they return to their home; so deeply engaged are they in their Clubs, and Discourses, in telling and hearing of News. I bless God I very seldom hear of Professors and Members of Churches being charged with Drunkenness, Uncleanness, or other gross Immoralities, though I wish there were none of them guilty, and do fear there be some who are Spots in our Communion; yet this we can say, we allow them not, and if we did know them, and there were just proof, we should proceed against them according to Scripture-Rule. Further to prevent my being mistaken, I shall say these two things.

First; I do not speak against mens inquiring after News, or their being desirous to inform themselves p. 194concerning the State of Affairs, and how matters go in the Nation, and abroad, and with the Church of God, specially in such a time as this. When the Army of Israel went out to War against the Philistines, good old Eli could not stay at home, but out he went and sate upon a Seat by the ways side, watching, for his heart trembled for the Ark of God; 1 Sam. 4.13. And I look upon it as a duty, yea, a necessary part of duty in us all, that so we may be accordingly affected, and the better understand how to order our Spirits, and demean our selves, and how to direct our Prayers and Praises unto God, that so there may be no unseemly discord and jarring between God's Providences and our Prayers, but an harmony and consent.

Secondly; I do not speak a word against Citizens having their Clubs, in order to the better and more prudent management of their Trades: this I am a stranger to and therefore do not meddle with; for any thing I know it may be convenient for them, and profitable, and more than so, needful; but for Men to sit in those places so long, and keep from their own houses till it be so late, is indeed blame-worthy, and calls loudly for a reformation, and oh! that I could help toward it, I will do my endeavour, and in order thereunto, offer some things to your consideration.

First, if any of you who are here present before the Lord, and are Husbands, be guilty of this thing, and make an ordinary practice thereof, I beseech you, when you are most calm and composed, seriously to reflect upon it, and think with your selves, whether this be kindness to your Wives? Is this walking answerably to that near intimate conjugal relation into which you did voluntarily and of your own choice enter, promising to express all love and p. 195tenderness? Is this living up to the Law, and doing the duty of that Relation? Is this being as good as your word? Is this your love and kindness to her, in whose Company and Converse you ought to delight above all others except Gods? Is this to be a Comfort to her as you ought to be? Think that while you are abroad Merry, Jocund, Pleasant, Delighting your self with your Friends and Wine, she for want of you is at home Melancholick, Concern'd, Afraid, Troubled lest you should Contract any Guilt, or come by any Hurt; at least, she is solitary and alone.

Secondly; To that thought add another, While I am here doth not my Family want me? May you not be more useful, and do much more good at Home, than you are capable of doing in one of those Publick Houses? What becomes of your own Vineyard, which you are bound to keep? Would it not turn to a better account, and prove far more advantagious both to you and yours to be teaching of your Family, commending God and Godliness to them, giving them good Counsels, instilling into them sound Principles, reading to them your selves, or hearing them read the Holy Scriptures, and other good Books, by which they may be richly furnished for good Works, and made wise to Salvation; or Catechising them about the main Fundamental Points of Religion, and examining them as to their knowledge in the things of God, for want of due care wherein while they are young, many when they come to be grown up, prove unstable Souls, and an easie prey to them that lye in wait to deceive. Possibly you do not, and I will hope that you do not Drink to Excess in those Houses, nor spend too much Money upon them, who will not thank you for it afterward; but what saist thou Conscience? p. 196Speak out, to them, speak plain, do they not spend too much time there? May they not spend it much better at home, and about something else?

Thirdly; Suppose the great and holy God should come to you at such a time, and in such a place, would you not be startled at it, and afraid of him? When Elijah in danger of his Life upon the rage and threatning of Iezabel had fled and hid himself in a Cave, the Lord came to him and said, What dost thou here Elijah? 1 Kings 19. Suppose God should then and there come to thee, not in a great strong Wind, nor in an Earthquake, nor in a Fire, but in a gentle manner as he did to him, in a small still voice, and say, what dost thou here, O Man? Is it not high time for thee to be at home; honest Men should be so, specially such as call themselves by my name should be so, what then dost thou here? Could you give a satisfactory account of it unto God? Could you justifie and maintain it before God? Could you with boldness answer, Lord, I am where I should be, I am where my work is; I do not at all doubt, but such a question as this propounded by the most holy God would raise a blush in your Cheeks for shame, or cover your Face with paleness for fear; it would leave you speechless▪ and make you tremble; it would cause rottenness to enter into your Bones, and teach you to make more haste home the next time. Well know, though God doth not appear and act to such a purpose as this for the present, yet if you do not amend, and sue out your Pardon, he will question you about it at the last, and punish you for it too.

Fourthly; When you come so late to your Houses, do you in your Consciences think that you come soon enough to your duty? Is so late at Night the best time you can pick out to bestow upon God? It is more than probable that then you your selves are not in any fit p. 197condition to make your appearance before so glorious a Majesty, who is of purer eyes than to behold iniquity, and very sensible of his Creatures neglecting him, and who will not be mock'd, no, nor slighted neither. Surely you are not then in a fit case to present your Petition to him, in whose Hand your Souls and Lives, and All are; you are not then in a fit case to strive in Prayer, and wrestle with Omnipotency; though indeed the Door of Grace doth stand always open, yet your Souls are not always active, and at that time your Bodies will be a clog and hindrance to them. At that Hour, not only your Hearts, it may be, are down, and flat, and dead, and your Spirits run very low, but your very Heads are discomposed too, and out of order; and it is not likely that Grace should be lively and vigorous in its motions, when Nature it self is jaded, tir'd, and calls for relief. But how do you think it is with the rest of the Family, who have stood in your Shops till their Legs have ak'd, and been spent and wearied with the toyl and labour of the day, doing your work, and running from one end of the Town to another upon your Errands, and after all have been impatiently waiting, and wishing, and looking for you till they could look no longer, not being able to hold up their Eyes; for though the Spirit be never so willing, yet the Flesh is weak. Now I appeal to you, is this a good Praying-time? And are not all in a right praying case when in such a case as this? And the work is like to be done as it should be when they that set about it scarce know what they do, possibly they are all asleep as soon as ever they are fallen down upon their Knees, or if not so soon, before the Master hath done, and the Prayer is ended? O Great God how art thou served by these pitiful Wretches that owe thee more than p. 198they are worth! How would they put thee off! Wert thou not what thou art, God, and not Man, and were not thy Goodness, thy Patience like thy Self Infinite? Thou wouldst not, nay more, thou couldst not bear it; and I leave you to think, whether you have reason to hope that he will accept. In short, by this means at sometimes the duty is totally omitted, and then they are sent to Bed as Swine to their Sties; at other times it is slightly and shamefully perform'd, and so there is short-praying, and sleepy praying, and dead, heartless praying, and indeed no praying; for we have reason to be confident that God will not call that praying, but a trifling and fooling, not a seeking, but a mocking of him. If this be your Incense that you offer to him it must needs stink in his Nostrils, and it is no wonder that he counts and calls it an abomination; this is no other than offering unto him the Blind and the Lame for a Sacrifice, and he may speak to you in the very same words that he us'd to those wicked Persons, Mal. 1.8. If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? Is it not evil? Yes it is; if it be not evil in your Eyes, it is in mine, and evil in it self, and would be counted so by a Man thy Superiour, therefore he thus goes on, Offer it now unto thy Governour, will he be pleased with thee, or accept thy Person, saith the Lord of Hosts? You see what pains I have taken about this one thing; shall I entreat and prevail with you to consider and lay to heart what hath been said, and if there be reason, of which I do not doubt, be rul'd by it. And if any that have heard me this day be guilty herein, let them humble themselves before God, and implore his Pardon, and let them be sure to reform this great abuse. Go home, and sin no more, do so no more, the time past may suffice.

p. 199VI. I do advise that you would neither in your Closets, nor in your Families confine and tye up your selves to a form of Prayer. I would do every thing that I do for good, would both speak and write to the advantage and edification of others, and not willingly anger the Wasp, much less offend any of Christ's little ones; therefore that I may, as far as in me lies, have peace with all Men, and above, and within too; I say,

First; I do not wholly condemn a form of Prayer. I do not deny the lawfulness of it; nor would I for a World charge any Man with sin for making use of one, so that he do but pray with his Heart also. It is far better to pray with a form than not to pray at all, better to go to God with a good Prayer composed by another, than with his own nonsense. And I also add▪ That a form of Prayer is not only lawful but necessary too for some, namely, those that know not how to pray without one; Those who (as Learned Mr. Tho. Fuller saith) have not yet attained, what all should endeavour, to pray ex tempore by the Spirit, for them a form of Prayer is as necessary as a Crutch is for a lame Man. And I do not doubt but such an one may have sweet Communion with God, and find welcome and a gracious Entertainment, so that he be upright in his Heart, and fervent in his Spirit while serving of the Lord, or to use the expression of the same worthy Person, Though a Man hath not change of Raiment, and cannot appear at the Court of Heaven every day in a new Suit, but comes in the same Cloaths, yet if he be a Loyal Subject, he shall have free access to the King of Glory; if he be a Child Heaven-born, his Fathers Ear will be open to him, and his Petition receiv'd and granted; but while he goes to God with his old Prayer, let him labour to carry with him new affections. But,

p. 200Secondly; I must needs profess, to the Imposition of a form of a Prayer I am no Friend. I have been pleas'd with the Composure of several, for the spiritualness and variety of the Matter, and for the aptness of the Expression, but do not like the imposing of them; neither some Mens taking upon them to impose them on others, nor that any Man should impose one upon himself; and I am sure it is not from a Spirit of Errour, or of Division, or of Contradiction, that I believe and assert it far more excellent and desireable both for Ministers and private Christians to be able from an inward sense of, and acquaintedness with their own case, wants, and necesties, and from the abundance of their Hearts, together with the gracious assistance of the Blessed Spirit of God to pour out their desires into his Bosom, and make their Requests known to him, than to borrow, and make use of, and tye themselves to the best form of anothers composing. And I am perswaded our dear Lord Jesus did draw up, and give out to his Disciples that most sweet, full, and comprehensive Prayer as a pattern for them to imitate, not as a form, with which they should sit down contented, without looking after, or making use of those Gifts and Abilities which he either had or should by his Spirit bestow and confer upon them. And as for those who do ridicule and laugh at praying by the Spirit, making it the matter of their scorn and derision, I do not stick to charge them with a Spirit of Profaneness, only I beg that God would shew them their sin, and give them Repentance, and a Pardon. These things being thus premised, I do, as before, Counsel you who are my Hearers, not to tye your selves up to a form of Prayer, and I shall give you three or four Reasons of my advising you so.

p. 201First; Because it is my hearty desire that all of you who make Prayer your work and business, should keep your selves at the greatest distance possible from a lifeless cold formality. Do all that you can to avoid it; not that I think formality is inseparable from form, or that it cannot find room in him who prayeth extemporarily; we all have need to watch both unto Prayer and in it, else we shall have our Hearts to seek while we are seeking of God. But I look upon it as a thing past question among experienced Christians that conceived Prayer, (as it is commonly called) being rightly managed, hath a greater and more direct tendency to the affecting both the Soul of him that utters it, and the Souls of those that join with him, and towards the raising of them up to a due warmth of Affection, and preserving them in it. I shall recite to you the words of a late Reverend, Holy Divine, of mine intimate Acquaintance, that did Conform to the Church of England, viz. Mr. Gurnal, Famous for that excellent Piece of his, The Christian in compleat Armour, a Book worth Gold. After he had there pleaded for the lawfulness of Forms of Prayer, yea, and that in the Church, he hath these Expressions, The evil is not in a Form, but in Formality, and that is a Disease which may be found in him that prayeth with a conceived Prayer. A Man may pray without a Form, and yet not pray without Formality; and this I grant, but now observe that which follows; I confess, he that binds himself constantly to a set Form, especially in his private addresses, seems to me to be more in danger of the two, of falling under the power of that lazy Distemper.

Secondly; There are some things which may, and often do fall out, which none can so well speak to, as the Master of the Family himself can do, supposing him furnished with such a competent measure of Abilities as doth p. 202become one in his place. There are indeed common ordinary cases both of Persons, and Families, and Nations, which some forms may reach, and do very well suit; but there are and may be some particular cases, which the Governour of a Family, who, as he ought, studieth both himself and it, is best able to express and spread before God, Prov. 14.10. The heart knoweth his own bitterness, and a stranger intermeddles not with his joy. And surely then he is the fittest Person to relate both the one and the other. Supposing a sick Patient have the full use of his Reason, the Physician doth expect from himself the best account of his state.

Thirdly; Conceived Prayer is the most direct way to Spiritual Increases. It is the duty of Christians not to sit down with present attainments, but while they are on this side of Heaven and Glory, to be continually aspiring and reaching after more; more Grace in order to a greater fitness for the happiness hereafter, and more Gifts in order to a greater serviceableness here. Now what progress is he like to make who continually walketh in a round. If a Child will always walk holding on a Bench, he is not like to be a good Footman. The old saying is, Vse Legs, and have Legs; it holds true here, use Parts and have them, yea, and more too. To him that hath, and imployeth what he hath, shall be given. I do not doubt but conceived Prayer is better than the constant use of a form for the inriching of a Person with praying-gifts, if I may not say, with Grace too. Let serious and truly honest Christians both of one way and the other speak as they find. I know nothing fitter to determine that than their Experience.

Fourthly; The confining of your selves to a form of Prayer is a dishonour unto God, whose Glory ye should be p. 203dear over, and promote to your utmost. Your Gifts are bestow'd upon you in order to his Honour, but what Honour hath he from them when conceal'd? This is ingratitude to God, where are the returns you make to him for the benefits you have from him. To have the Gift of Prayer, and not to use it, is no other than to bury the Talent in a Napkin; and so to do is not the part of a faithful Servant, nor the way to enter into the Joy of your Lord, when you leave Earth.

Fifthly; It is a dishonour to your selves; as it would be for a Man to walk with a Crutch when he can go as well, and better without it; it is a making your selves poor when God hath enriched you, and living upon the Basket, when you have a sufficient Stock of your own.

Sixthly; When you have Gifts for Prayer, and yet c…nfine your selves to a form, you are injurious to others. Every manifestation of the Spirit is given to profit with all, 1 Cor. 12.7. Every Gift, by which the presence of the Spirit, the in-being and influence of the Spirit doth appear, is bestowed upon Men not meerly for Ornament, but for Use, not for Ostentation, but in order to greater Serviceableness, that they might profit with it, profit others, their Friends, their Families, the Church of God. But now those that have the Gift of Prayer, and use it not, do not profit with it; they do no good to others. It is like Money kept up in a Chest that the Miser is not the better for; or a Candle in a dark Lanthorn that gives no light, and they are not like to profit in it: Not to make any improvement or increase, it is a dead Commodity; thy not using it is losing it; it is the way to have it taken from thee, to have God blow upon it with a withering Breath. And indeed why should a Man have that which he will do nothing p. 204with. You know the Parable, the unprofitable Servant buried his Talent, and his Lord commanded he should have it no longer, but be severely punished for his neglect. For all these Reasons, Christians, I do advise you not to tye your selves up to a form of Prayer; use your own Gifts, but see there be Grace too; content not your selves with a volubility of Tongue, a freedom and neatness of Expre…sion, but see that the words of your Mouths be the Meditations of your Hearts, and accompanied with the Affections too, that is the way to have them acceptable in the sight of God.

VII. In all your solemn approaches to God, consider with what an infinitely glorious Majesty you have to do, and set your selves to the work as in his sight. Consider his being of purer Eyes than that he can behold iniquities without loathing and abhorrency; consider that he cannot be deceived, and will not be mocked; and that he is most jealous in those things that appertain to his worship, Lev. 10.3. This is it that the Lord hath spoken, I will be sanctified of all them that come nigh me. Again, consider that God is observant of you at all times, but most curiously so when drawing near him in Duty. He hath said, Where two or three are met together in his name, there he will be in the midst of them, Mat. 18.20. As to hear their suits, so to observe their behaviour. The Iudges place is usually in the midst that he may the better see and hear; so God is in the midst of Congregations and Houses to take notice how his work is done, and whether his Servants carry toward him foreign as becomes a God. Do you remember therefore the Exhortation given, Heb. 28.29. Let us have grace whereby we may serve God acceptably with reverence and godly fear, for our God is a consuming fire. Where we may observe,

p. 205First; What our God is, viz. A consuming fire. Not a stock or piece of Wood like the Heathen Idols, but a Living, Mighty and Active Being, who can, like Fire, quickly and severely punish those that do provoke him. Nadab and Abihu experienced this upon their Offering with strange Fire. The Apostle saith, Our God is so; the God of the Christians is a consuming Fire, as well as the God of the Jews. He is indeed the Father of Mercies, and God of all Comforts, but with all, Vengeance bel…ngs to him, and he will repay it.

Secondly; What our great interest is, to serve God acceptably. While here we cannot serve God to perfection, but we must serve him to acceptance; what is not done to acceptance is done to no purpose, and will turn to no account; where there is no acceptance of the Duty, there can be no rational expectation of a comfortable Reward.

Thirdly; What is necessary in order thereunto, Grace. Those Duties that come from Grace will meet with Grace; without that the Calves of the Lips will be as odious as Swines-flesh, or the cutting off a Dogs-head. If the Person be bad the work cannot be good; though the Sacrifice of the wicked may be rich and costly, yet because it is his, it proves an abomination to the Lord.

Fourthly; How this Grace must discover and shew it self, viz. in reverence and godly fear. See that the awe of God fall upon you, and fill you, that your fear of him be not slavish but filial, that you fear him and his Goodness, fear to offend as well, and as much as to suffer. Thus David resolved to appear before him, Psal. 5.7. I will come into thine house in the multitude of thy mercies. Incouraged by the many Mercies that have been extended to me, and relying upon that Infinite Mercy that is still in thee; and in thy p. 206fear will I worship toward thy holy temple. And let this inward godly fear manifest it self by the reverence you express while in his presence and service, both at your entrance and all along, from the beginning to the end. Before him Seraphims the glorious Angels cover their Faces with two of their Wings; and if this become those excellent Creatures, Heavens Courtiers, then Dust and Ashes much more. God indeed allows his People a boldness, but it must be an humble one; and herein be you Examples to all in your Families. It indeed is not within the reach of your power to work Grace in the Hearts of your Yoke-fellows, Children or Servants; nor to stir up in them a true filial fear of God, that cannot be effected by any power less than an Omnipotent one, by any Arm shorter than the Divine one; yet see to it that there be a due reverence exprest by them all in their outward Gestures and Deportments; strictly charge and command them to avoid lolling, sleeping, talking, laughing, gazing about, and every thing else that speaks a vain light Mind. I add one thing more;

VIII. Be sure to put up all your Prayers to God in the Name of Iesus Christ. He hath left his Spirit, and his Name with us, therefore let us make use of both, seeking for assistance from his gracious Spirit, and for success from his prevailing Name. Unto this we have been directed by our Lord himself, Iohn 16.26. At that day ye shall ask in my name. While he was Corporally present with them, they made their applicaaion to him, and asked of him, and he did supply all their needs, and granted to them those things which they desired and were convenient, but after my Resurrection and Ascension, when I am absent from you, and received up to Glory, Ye shall go to my Father, and that in my Name. I p. 207give you free liberty to set my Name to all your holy Petitions, and desire him to fulfil them for my sake.

And to the doing hereof he doth encourage us by a gracious promise of success; both that he himself will fulfil such desires, such Prayers. For this he gives them his word, and we may be sure he will be as good as his word, Iohn 14.13, 14. Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son, or by the Son whom he hath raised with his own right Hand, and constituted the sole Mediator; and for our greater assurance and comfort he repeated it in the next Verse, If ye shall ask any thing in my Name, I will do it; not only take care that it shall be done, but I my self will do it; which is a strong Argument, and clear Evidence of Christ's being God, since he doth the work of God in hearing and answering of Prayer. And he likewise tells us in Iohn 16.23. Whatsoever ye shall ask the Father in my Name, he will give it you; only you must necessarily suppose that what you so ask must be according to his Will, and for our Good, 1 Iohn 5.14. This is the confidence which we have of him, that if we ask any thing according to his will, he heareth us; we shall be sure to obtain it, to have the Petitions we desire of him. There is a certainty of speeding when we pray aright in the Name of Christ, and with Faith in that Name; that which so goeth up in a Cloud of Prayer, shall descend in a Shower of Mercy; there is nothing shall hinder it, none on Earth, none in Hell can, and none in Heaven will, for the Father and Christ are one, one in Nature, and one in Will; both are perfectly agreed as in other things, so in this of fulfilling such Prayers; you shall have your desire, Christ will do it, and so will the Father, both will consent, both concur and co-operate. This is, as a late worthy Divine p. 208hath observed, part of that Glory which God hath put upon Christ, all must be done in his Name. Prayer, ask in my Name. Church-meetings, when two or three are met together in my Name; Church-censures, 1 Cor. 5 4, 5. In the Name of our Lord Iesus Christ, when ye are gathered together▪ and my Spirit, with the power of our Lord Iesus Christ▪ to deliver such an one unto Satan. Ministers are to Preach in his Name, and to Baptize in his Name; therefore whensoever you pray to the Father, be sure that you do it believingly in the Name of Christ, both in publick and in private, both when you are by your selves alone, and when with your Families; and that,

First; For your own sakes; that when you knock, it may be opened to you, and you may have what you ask, and find what you seek; that instead of being with anger rejected, your Prayers may be graciously received, and be sanctified by the Golden Altar, and being accompanied with the Incense of our Blessed Advocate, may come up as so many Odours, and find the desired acceptance, and do it.

Secondly; For your Families sake; that by this means they may be put upon Enquiries after this precious Lord Iesus, for this will be to them an occasion of asking you and others concerning him, who, and what he is? And so they may come to some knowledge of him, whom to know is Life Eternal, as the way to it, and the beginning of it; they may know him as the one and only Mediator between God and Man, as the great Master of Requests that is at the Fathers Right Hand ready to receive all the Petitions of his poor but dear People, and as ready to expunge the faults and supply the defects of them, and so to present them to the Father, and to back them with his own Intercession which is powerful and prevailing, the Father heareth him always; and p. 209this being accompanied with the Spirit and Blessing of God may prosper to the working in them some love and good liking of him, and by consequence kindle in them some desires after an Interest in him, as in one that is great and good, as in one that they stand in absolute need of, without whom they cannot be saved, nor find favour with God, but must everlastingly perish and be undone; since there is nothing that can commend them to God but Jesus Christ; no Wings that can secure them but those of this Sun of Righteousness; nothing that can wash out their stains and filth but his Blood, nothing that can cover their nakedness and shame but his Robe; nothing that can make their Beauty perfect but his Comeliness put upon them. In short, in this way, and with your help they may come to understand, that it is not their good meanings, nor their good doings, not their civility and honest dealings with Men, not their keeping clear of bad actions, the gross pollutions that are in the World through Lust, no, nor their running in a round of duty that will justifie them; but only the compleat, perfect Obedience of Christ, and his precious Blood, as of a Lamb without spot; and that it is not their Prayers, though long and fervent, that will prevail with God, but only the Mediation and Intercession of Christ. And to this end I would give you this advice further, content not your selves with a bare naming Christ in your Prayers, but make an honourable mention of him, after such a manner as this; Our dear Lord Jesus, Jesus who is the Lord our Righteousness, who loved us, and washed us in his own Blood, and made us Kings and Priests unto God; Jesus who dyed for our Offences, and rose again for our Justification. By frequent repetitions of such things in your Prayers, and suitable Discourses at other times, the p. 210Lord Jesus may become acceptable and precious to them, through whom, and for whose sake both you and they must become acceptable to God, if ever ye be so. Having spoken so largely to this Subject, my earnest Request is, that you all would set up, and keep up this necessary and excellent duty of Morning and Evening-prayer every day in your respective Families, carefully observing and putting in practice those Rules which have been laid down for the better performance of it; and my hearty Prayer for you who do so is, that you may have help from Heaven in the work, and afterward receive such gracious answers, and plentiful returns, as may raise and fix in you a resolution of calling upon God as long as you live. There is but one Objection against this holy practice, which I judge worthy to be taken notice of, and I will do what I can to silence the Objection, and to do him good that humbly makes it.