A Preservative of Piety, Part 2 · Chapter 2

A Preservative of Piety · Part 2 · Chapter 2

p. 155CHAP. II. Of Family-Prayer.

FOrasmuch as in this (and things of the like nature) Carnal-reason stands upon its guard, and will yield to no more then needs it must; and men, devoted to the World, and the Flesh, are very witty to keep out of their Houses this kind of Devotion, in as much as it seems to be a disadvantage and impediment to their better beloved wayes: I shall (therefore) lay before the Religious Reader, such Considerations, as I conceive most material for the urging and establishing of this holy Exercise.

Wherein, all I have to say, may be summed up into Grounds of Scripture; and Reason agreeing with Scripture.

Scripture-grounds I shall put into the four following Positions.

The first Position.

General Rules and Doctrines of Scripture, are binding in all those particulars that are rightly drawn and deduced from them.

In this way our Saviour proves the Resurrection of the body (a)(a)Mat. 22.31, 32.Matt 22:31Matt 22:32, to wit, from this general ground of Scripture, that God is the God of Abraham, Isaac, and Jacob (b)(b)Exod. 3.6.Exod 3:6; and he is not the God of the dead, but of the living. Hence it followeth, that Abraham, Isaac, and Jacob, must of necessity live, and that everlastingly, God being their God for evermore, because the Covenant is an everlasting Covenant (c)(c)Gen. 17.7.Gen 17:7; yet, their bodies are now dead, therefore to make good the promise of their eternal enjoyment of God in their living persons (consisting of body and soul) their bodies shall certainly and unquestionably be raised.

p. 156In the same manner also Paul resolveth the Corinthians, in the matter of Mariage, putting a difference (d)(d)Vid. Beza d. K…pud p. 109.between what God spake from himself by express Command, and what he spake by him (as a faithful Minister, according to the mind of Christ) (e)(e)1 Cor. 7.40.1 Cor 7:40in a case where there was no precise and special Precept. Concerning the first, he saith, Not I, command, but the Lord (f)(f)1 Cor. 7.10.1 Cor 7:10, that is, it is the plain will of Christ (as appears by his words Mat. 5.31, 32. & 19.6, 9.) that they that are marryed should not part (unless for that Adultery which God declares, dissolves the marriage-bond) one from another. But now coming to another question, to wit, Whether the unmarried should marry? and, whether they that had virgins were bound to bestow them in marriage? he expresseth himself thus, I say, v. 8. (not the Lord, and not I, as v. 10.) and more plainly v. 25. I have NO commandement of the Lord; that is, there is no particular and certain Precept in the Word of God, to bind any particular man (simply) to Marry, or not to Marry, (a single life being no where either commanded or forbidden); yet (saith he) I give my judgement; that is, in a thing which (in it self) is indifferent, I give my advice and counsel; but withal signifyeth, that, what he saith, is not to be looked upon as the judgement of an ordinary man (that may be taken or left as men list) but as the determination of a Minister and Apostle of Christ, who obtained mercy of the Lord to be faithful; that is, faithful to teach and declare (as the Doctor of the Church) the mind of God, (and that by the Spirit of God, v. 40.) to those that sought to him for his advice; And therefore whilest he advised them unto that which (in regard of the circumstances) was most expedient, they were bound to reverence and observe it, from which counsel (notwithstanding) out of that case, and if not clothed with such circumstances as he mentioneth, they might recede without sin: which cannot be said of an express Commandement of God (g)(g)Vid. Camero…. myrothec. in 1 Cor. 7.25.1 Cor 7:25.

But that which I would more especially observe, is, that Paul (being sought by the Corinthians to inform them about Mariage) doth not resolve them absolutely, and enjoyn them p. 157either to Marry, or not to Marry, because he had no special word of God for it; but he gives his judgement for taking the one course or the other according as he stated it; And (to come to my purpose) he stated it according to those general grounds of Scripture; by which as he was guided to give them a sound Answer, so they were bound to a ready and reverend receiving of it. For, what doth he say? or, what grounds doth he lay, but that Christians are not to enter into the Marryed estate,

1. Wantonly, fancying an high felicity in it, and so longing vainly after it; Nay (saith the Apostle) you must make account to have trouble in the flesh (h)(h)1 Cor. 7.28.1 Cor 7:28, you must not think there's all comfort in that estate, and nothing else.

2. Inconsiderately: Never weighing (though perhaps, they be put in mind of them, and acknowledge them; yet I say, never pondering nor weighing wisely) the cares and crosses attending that estate (i)(i)1 Cor. 7.32.1 Cor 7:32, especially in a time of persecution, which the Apostle looked much at in what he speaketh (k)(k)Ver. 26., and would have them (before whom it now was) to look at it also; for in such a time, the Church is so tossed to and fro, that the very present necessity, cries loud for their withdrawing from any thing that will add to their bu…then (as Marriage will) if they may be without it without sin (l)(l)Ver. 9..

3. Irreligiously; that is, without a serious and godly thinking of this own main thing, that it is our duty to design and dispose our selves into, that estate wherein we may attend upon the Lord without (or with least) distraction (m)(m)Ver. 35..

Now, All these things are so sutable to the sense of Scripture, and to Reason also (enlightened by Divine Revelation) that if men will not be thus ruled, it shews, they are not willing God should rule them. It's true (indeed) that Ministers (now) are not infallible, nor to be compared with Paul (as an Apostle); but yet this may be inferred from Paul's way of answering the Corinthian Questions, That any thing is binding truly, that is deduced from the generals of Scripture rightly; else could no use be made at p. 158all (now) of general Scripture-truths (as to the deciding of particular cases); because no man (now) is infallible, and so men must be left to do what they list, in those things that are not particularly and punctually defined and determined by the Word of God. And, How many such things are there? wherein, if we set aside the general▪ sayings and declarations of the Word, it will be hard for Ministers to know what to say? To mention some familiar Instances. We cannot tell Christian Women (particularly), what clothes they should wear, or how they should dress themselves; but we can tell them from God (n)(n)1 Tim. 2.9, 10▪1 Tim 2:91 Tim 2:10, that they must adorn themselves in modest apparel, with shamefastness and sobriety, which shuts out (as absolutely unlawful) platted hair, or gold, or pearls, or costly aray: I say, as absolutely unlawful, so far (and so used) as they crosse that general rule of Modesty, Shamefastness, and Sobriety; and arise from Pride, Lightness, Luxury and Intemperance. Again, we cannot say, just how much men should eat and drink at a Meal, or a Meeting; but, we may and must tell them (and our selves) that Whether we eat or drink, it must be to the glory of God (o)(o)1 Cor. 10.31.1 Cor 10:31; which strikes strongly at, and argues unanswerably against, the ungodly, unsober, and worse then Heathenish (p)(p)Esth. 1.8.Esth 1:8drinking of Healths, and clean cuts off dis…olute and drunken Meetings, and all such use of the creatures as is either dishonorable to the Creator, or bringeth no glo…y at all to him. Lastly, (that I may speak of one thing more, because it is in every ones eye) we cannot tell men, just how long they ough… to wear their hair, but it doth not therefore follow, that, if in stead of wearing their hair on their heads or necks, they wear it (as far as they can get it to go) on their backs, shoulders, and breasts, that they may do this without any Divine controul: For we can tell them, that things Indifferent, are to be governed and limited by those things that are not Indifferent; if therefore mens long hair arise from pride, vanity of minde, and an affectation of being fine (as they think) that way, then its sure unlawful; for though there be an indifferency in the cutting and ordering of the hair, yet Pride is no indifferent p. 159thing. Or, If men do it in compliance with others, that in these dayes use so much to exceed; that general rule, Be not conformed to this World (q)(q)Rom. 12.2Rom 12:2will, in the just extent thereof, give a check to it. Or, If it be of ill report, and an offence to the wise and godly, it doth (in that regard) thwart with those Rules, which require us to do things of good Report (r)(r)Phil. 4.8.Phil 4:8, and, in things indifferent, to give no offence to any (s)(s)1 Cor. 10.32.1 Cor 10:32. And moreover, we can tell them what the Apostle saith, and what Question he propounds for better order amongst the Christians at Corinth, which is this, Doth not even nature it self teach you, that if a man have long hair, it is a shame to him (t)(t)1 Cor. 11.14. Docet hoc natura etiamsi pauci observent aut alcujus faciant. Musc. in loc.1 Cor 11:14? Let men consider how they will answer …he Apostle, whose words (whatsoever shuffle men m…ke) are, at least, thus far convincing, that Men are not to wear their hair so long as to confound the Sexes, and transform themselves into Women, wearing an ornament, which (take it in such a length and extent) is proper to Women; and so, as it were, deny their Sex, which God forbad in the Law (u)(u)Deut. 22.5. See Dutch Annot. on 1 Cor. 11.14.Deut 22:51 Cor 11:14.

If it be said, For Men to wear hair as long as Women is (indeed) a fault, but not otherwise.

To that I answer,

1. That Men cannot wear, because they cannot have (ordinarily) hair so long as Women. Nature will not afford it them, having given Women a moister temperature to nourish that hair, which is their distinguishing ornament and glory.

2. I answer further, That it is a very bad Character for any man to come next to that (though he come not fully up to it), which is absolutely naught and unnatural.

If it be said again, That the Apostle speaks of that which is against nature, not absolutely, but according to the custom of those times and places unto which he directs his speech; when in other Countreys it was otherwise.

To this I answer,

1. That it doth not follow, that it is not against nature (strictly taken) to wear very long hair, because p. 160some Nations have let their hair grow extreamly long; for who knows not, that not only Heathens, but divers Christians do that which is against the dictate and direction of nature (x)(x)A natura deciderunt, sicut multis aliis rebus comprobatur. Hieron in 1 Cor. 11.14.1 Cor 11:14?

2. I add further (with Beza) (y)(y)Beza Annot. in 1 Cor. 11.14.1 Cor 11:14, that the Jews and people of God did not use so to nourish their hair, as appears by the Law of the Nazarites, not to cut their hair; which shews that others usually did so; and therefore that of Absolom was extraordinary (z)(z)2 Sam. 14.26. & 18.9. It is said, His head caught hold; that is, his hair; for that was more like to catch hold: his head might be caught, but his hair was liker to catch, which may be understood by his head; as when it is said, He polled his head, 2 Sam. 14.26. (i. e.) he cut off his hair: So Vatab. in 2 Sam. 18.9. Adhaesit caesaries ejus in ramis perplexis quercus — So God met with Verticem comatum, Psal. 68.21.2 Sam 14:262 Sam 18:9Ps 68:21, and his way and end, makes his example sad.

3. If we have recourse to Custom only, yet, we may very well say, it hath not been the Custom in England for Men to wear their hair so excessively long: as appears by the Lord Comwel's imprisoning a Serving-man meerly for such excess (a)(a)See how the L. Cromwel in K. Henry 8. his Reign, disciplined a Serving-man, that, as one weary of his old English fashion, wore his hair excessively long, whom he committed to the Marshals…y for it. Fox Vol. 2. pag. 512.: but now (indeed) it grows to be a Custom, and so invades the whole Nation, that not only every youth (in a manner), but every child is put into that fashion; I speak not of what is moderate, and modest, but of a general excess this way; evidently declaring, that though we have been so long of late, under the hand of God, and still are under such hazzards (notwithstanding Gods admirable working for our settlement, by the return of our gracious King) as should humble our hearts, and keep them in a modest frame; yet, we are become more bold, more high, and a more distempered, and dissolute people, then heretofore. And here, let it be observed, that at the same time, (that is, in the late times) when men grew to be so horrid and illimitable in their hair, they were extreamly extravagant also in their heads, and conceits; and as they would have such a length, and latitude of hair granted them, as should only not quite raze out the distinction of Sexes; so they pleaded for such a liberty of Opinion, as p. 161should only not raze and force up the very foundations of Religion: As if it were injustice to tie Subjects to any Laws of the Nation, save only to fundamental Laws; or else, as if every law of Men and of States were to be obeyed, and the laws of God and of Conscience, to be dispensed with according to every mans several sense and interest. But, as Prodigals that sell their Woods, will shortly sell their Lands; so they that will sell truths of Superstruction (when they should buy every truth, and sell none (a)(a)Prov. 23.23.Prov 23:23) will be like to sell all at last, even the truths of the Foundation ▪ (as divers of late have done) and leave themselves nothing to live upon, and walk by, but false lights, and true fancies.

If this be a Digression, the exorbitances of the times, yea, the excesses and offences that present themselves in every poor Countrey-Congregation, have drawn it from me. Howsoever, I am sure, I am not altogether gone beyond my purpose, which was, and is, to shew, that the general rules of Scripture, and the determinations of Ministers according to, and in vertue of, those general rules, are binding in particular Cases▪

This being (before hand) observed; we may take notice of some general Scripture-grounds, tending to the establishing of Family-prayer; particularly, Gods glory, and, our own good.

1. Gods glory] All we do, should be as much as may be for the glory (b)(b)1 Cor. 10.31.1 Cor 10:31of God. Now, it is more for Gods glory, that a whole Family should be on their knees together, then that the…e should be here and there, a single Suitor; for as, in the multitude of people is the Kings honour (c)(c)Pro. 14.28.Prov 14:28; so, in the multitude of Praying people, is the honor of the King of Heaven: Hence David (studying the glory of God) saith, O magnifie the Lord with me, and let us exalt his Name together (d)(d)Psal. 34.3.Ps 34:3. And Paul is still earnest for Saints joynt-supplications, because when they help together in Prayer, then, for the gift bestowed by the means of many Persons, thanks is given by many (e)(e)2 Cor. 1.11.2 Cor 1:11. And, as he that offereth praise to God, glorifieth him (f)(f)Psal. 50.23Ps 50:23; so, by many thanksgivings p. 160duplicate page p. 161duplicate page p. 162to God, he is more abundantly glorifyed, 2 Cor. 9.12, 13.

22. Our own good] God would have us to be wise for our selves (g)(g)Prov. 9.12.Prov 9:12, and to know things for our own good (h)(h)Job 5.17.Job 5:17. Now, the more Suitors there be, the more like they be (other things being alike) to have their suit granted; else, why are the people of God call'd upon (on more important occasions) to seek him together (i)(i)Joel 2.15, 16.Joel 2:15Joel 2:16? Its true, there cannot be so solemn an Assembly in a Private house, as when the trumpet is blown in Zion; but yet a Christian-Housholder, kneeling before the Lord, with his Wife, and Children, and whole Family, is (in some part, and with a Religious resemblance) like Jehosaphat and Judah, standing before the Lord with their little ones, their Wives, and their Children (k)(k)2 Chron. 20.13.2 Chr 20:13; a thing which the Lord likes so well, that he undertakes that himself (l)(l)2 Chron. 20.15.2 Chr 20:15which is by so many cast upon him. Go, gather together all the Jews (saith Esther) and fast ye for me, and if I perish, I perish; I'le venture my life upon that concurrent course (m)(m)Esther 4.16.Esth 4:16. We finde also in the New Testament, that the Prayer of the Christian company, made the house shake where they were assembled together (n)(n)Act. 4.23, 31.Acts 4:23Acts 4:31. And Church-prayers, bring Peter out of Prison; in witness whereof, he comes to that very house where many were gathered together praying (o)(o)Act. 12.5, 11, 12.Acts 12:5Acts 12:11Acts 12:12. Nor is the joyning of the Family in Prayer, beneficial only for the better hearing of the petitions presented to God in the generality; but, in special, for the better speeding of all houshold-affairs; for, as our nourishment, so our imployment, is sanctified by the Word and Prayer (p)(p)1 Tim. 4.5.1 Tim 4:5; which is the more considerable in a Family, because the Scripture lets us know, how much the prosperity thereof depends on the blessing of God (q)(q)Psal. 127.1, 2.Ps 127:1Ps 127:2; which is, (as was said before) like to be more obtained, when it is sought by more, and when God is wrestled with, by an united strength of Faith and Fervency.

If it be here objected (as it is like enough to be) That in ordinary Families, there are divers persons in whom there is little appearance of Faith, and Grace; and then, p. 163what strength can they give to the Duty of Prayer?

To this I answer,

1. That the same objection might have been made against 1all Judah that stood before God with their little ones, their Wives, and their Children (r)(r)2 Chron. 20.13.2 Chr 20:13: for (sure) they were not all Israel (that is, truly gracious and clean in heart (s)(s)Psal. 73.1.Ps 73:1) that were of Israel (t)(t)Rom. 9.6.Rom 9:6. And yet we find that of that general appearing, there was a great acceptation; yea, God will have gathered together children, and those that suck the breasts (u)(u)Joel 2.16.Joel 2:16. Besides that, it is required, that in the Church (which will always be a(x)(x)Mat. 22.14.Matt 22:14 mixt company) [Amen] should be said by the whole Assembly, which notes such a conjunction, as makes the Prayer common to all; yea, and commodious also: for God requires no unprofitable thing. Now the reason why God requires and accepts this joyning together is, because He is honoured; yea, his honour is heightened by the submission and seeking of his People when they are gathered together, though divers or many of the company are not persons truly gracious. And howsoever Infants and Sucklings cannot pray, (and so, sorry Men and Women are like to pray very poorly themselves); yet …thers, by looking on them, and taking to heart their hazzardous condition, may thereby be stirred up to pray much mo…e earnestly and effectually. Yea, the Beasts of Niniveh may lowden their cry, Jonah 3.8.

2. I answer, That it is too high and hard for us, to pronounce 2who (in a Family) have true Grace, and who have not; and we are not to reason away conjunction in Religious Exercises by uncertain conjectures. Nay, though they do by their outward and ill carriage, give great occasion to judge them bad and unregenerate men, and they be (indeed) such; yet, the having and holding of them to a course of Religion in the Family, may (through the blessing of God) prevail for their Reformation; yea, we do not know, but that the Prayers of the company and houshold (wherein there be some that have Grace) may be a means (through Grace) of the working of Grace in those that joyn with them, though as yet, they have no p. 164Grace: So Sauls conversion is supposed to be given in of God, by the Prayer of Steven (y)(y)Act. 7.58, 60Acts 7:58Acts 7:60. And the conversion of Augustine (who was, as Saul, much corrupted in opinion), by the prayers and tears of his ever-weeping and seeking Mother. August. confes…. lib. 3.12. & 4.9. (z)(z)Mater mea, majori sollici tudine me parturiebat Spiritu, quam Carne pepererat..

3. I answer further, and grant, that the…e is not the same acceptance of Prayer from Persons that want the Grace of God, as from them that have it; for gracious Persons, being in Christ, are in him accepted (a)(a)Ephes. 1 6.Eph 1:6, as having a …ight to all the Promises of God, which in him are Yea, and in him Amen (b)(b)2 Cor. 1.20.2 Cor 1:20, and whereof they are the heirs (c)(c)Heb. 6.17.Heb 6:17. But though they that want Grace, Faith, and Interest in our High-Priest, cannot come boldly to the throne of Grace to obtain Mercy, and find Grace (d)(d)Heb. 4.15, 16.Heb 4:15Heb 4:16, as Believers may; yet, they may be so far accepted, as to be helpers for the obtaining of outward blessings. We find, Pilgrims, and Prisoners; Sickmen, and Seamen; crying to God in their distress, and He (who takes notice of the voice of nature and necessity) sa…eth and delivereth them in that way, out of all their troubles (e)(e)Psal. 107.4, 10, 17, 23, &c.Ps 107:4Ps 107:10Ps 107:17Ps 107:23. Nor were the Ninevites deceived in the hope they had of preventing perishing by Praying, and crying mightily unto God: for in that way they prevailed, though we cannot say, for the pardon of their sin, and saving of their souls; yet, for the saving of their City, (at least, at that time).

4. To shut up this; If this Objection will hold, we must exclude all men that are not good men, from the duty of Prayer; yea, of Private Prayer; when yet we know that Prayer is a general duty (f)(f)Luk. 18.1. 1 Thess. 5.17. Jam. 5.13.Luke 18:11 Thess 5:17Jas 5:13. And unto Simon Magus (that had no pa…t nor lot in Gospel…saving priviledges, but …ay in the gall of wickedness, and bond of iniquity, unto him, notwithstanding) Peter saith, Repent of this thy wickedness, and pray God if perhaps the thoughts of thine heart …ay be forgiven thee (g)(g)Act. 8.21, 22, 23.Acts 8:21Acts 8:22Acts 8:23. Its true that Peter bids him Repent first, and then Pray; for Prayer cannot be heard for pardon of sin, (unless by Pardon, we …nderstand, the removal of some outward judgement)▪ I say, Prayer cannot be heard for the pardon of sin (as i…inds over do everlasting condemnation), unless p. 165in a way of true Repentance, and yet God is so full of compassion as to forgive iniquity: So as not to destroy (h)(h)Psal. 78.34, to ver. 39.Ps 78:34even those who seek him, because he slaies them, whose professions and fair promises are but flatteries; and whose hearts are not right with him, nor stedfast in his Covenant, in their returnings to him.

Having been so long in the first Position, I shall be shorter in those that follow.

The second Position.

Approved examples are binding to the end of the World, in those things wherein the case is alike. For why are they written and recorded in Scripture, but for our learning? Rom. 15.4. And why are they approved and commended in Scripture, but for our imitation (i)(i)Luk. 10.37.Luke 10:37? Sure, it is a duty to follow the servants of God, in any thing that is a part of their heavenly conversation (k)(k)Phil. 3.17, 20.Phil 3:17Phil 3:20, such as Family-Piety is, Act. 10.2.

Now, we find in Scripture, divers examples of Governours of Families, joyning with their Houshold in the duty of Prayer. And on that only I shall now insist, to wit, mens Praying with their Families; the time when they should do it, I shall speak to afterwards.

1. Then, we find, that Abraham (journying with all his Family) did build an Altar unto the Lord, who 1appeared unto him, and called on the Name of the Lord (l)(l)Gen. 12.7. & 13.1, 4.Gen 12:7Gen 13:1Gen 13:4. The like we find in Jacob with his Houshold, Gen. 35.2, 3, 7.

2. We have the example of Job, who sent and sanctified his Sons (m)(m)Job 1.5.Job 1:5, which some understand thus; He prep…red 2them, not only Ceremonially, but Spiritually, and namely by Prayers, and then it sheweth that they joyned together in Praying (n)(n)See Va…ablus and Diodates Annotations on the place.. Others understand it thus, that he sent a Messenger to them, and required them to sanctifie themselves, that they might be present in an holy and pure manner at those Sacrifices which he (as the Father, and Priest of the Family) intended to offer p. 166for them (o)(o)So Mercer and Beza on the place.; And if we take it so, then it holds forth thus much, that Job and his sons joyned together in Sacrificing, with which Sacrificing, Prayer was adjoyned, as we see 1 Sam. 7.9. & 1 King. 18.24. Also we read (p)(p)1 Sam. 20.6.1 Sam 20:6of David's excusing himself by an yearly Sacrifice for all his Family: of which howsoever David made a plea for the appeasing of Saul, yet it shews, that in those days Family-conjunction in Sacrificing and Praying, was no… unusual. And when it is said, Thus did Job continually (q)(q)Job 1.5.Job 1:5, or all the days, (to wit, wherein his sons feasted, every one his day (r)(r)Ver. 4.; Beza (thereupon) gives us this Note, There's no doubt (saith he) but that the dayly worship of God was also diligently observed in this most holy Family, and that every seventh day at least was, as God from the beginning of the world had ordained, Gen. 2.3. exactly sanctified.

33. The example of Joshua is remarkable, who thus declares his resolution, As for me and my House, we will serve the Lord (s)(s)Josh. 24.15.Josh 24:15: which he speaks not of, as his duty only, but as proposing himself an example of that which was the peoples duty generally in their several houses and dwellings, from whence ariseth this Argument, Every Family in Israel was, and by the same reason every Christian Family is, bound to do with their Housholds what he did with his, that is, to serve the Lord, or the only true God. If any ask, What is this to the duty of Prayer? I answer, He that saith, I will serve God, saith also, I will pray to Him (t)(t)Indefinenter foreign adorate (i. e.) Deum orate Zanc. in 1 Thes. 5.17. foreign utrum que significat. Erasm. in Act. 16.25.1 Thess 5:17Acts 16:25, as (to take an homely similitude), he that saith, I will be your Hinde, saith, I will plough your ground, for the one comprehends the other as the main thing in it; And so it is here; Prayer is so special, and comprehensive a service, that it is put in Scripture, for the whole Worship of God (u)(u)Rom. 10.13.Rom 10:13; therefore they that resolve to come in to be the Servants of God, express themselves thus; Let us go to pray before the Lord, and to seek the Lord of Hosts (x)(x)Zech. 8.21, 22, 23. See Dan. 6.10. The forbidding of Prayer, was to forbid the owning of the true God.Zech 8:21Zech 8:22Zech 8:23Dan 6:10: And when Atheistical men say, What is the Almighty that we should serve him? their next word, (wherein they explain themselves) is, And what profit shall we have, if we pray unto him? And (indeed) there is no other service wherein the p. 167whole Family is so reverently, seriously, and solemnly, conjoyned, and so directly make their address to God (whose Servants they profess themselves to be) as in the▪ duty of Prayer; for that's a looking of God in the face(y)(y)2 Chron. 7.14. Zec. 8.21.2 Chr 7:14

4. It is expresly said of David, that after he had been 4about the solemn Service of God, that is, the carrying of the Ark in publick, he returned to bless his Houshold (z)(z)Sam. 6.20.: And what is that, but, in the name of the Lord, to desire the blessing of the Lord upon them (a)(a)Psal. 118.25, 26. & 129.8.Ps 118:25Ps 118:26Ps 129:8; As when Isaac prayed earnestly for Jacob, departing from him (b)(b)Gen. 28.3, 4, 6.Gen 28:3Gen 28:4Gen 28:6; Esau resolves it into this, that he had blessed Jacob.

5. We have the example of Esther, who saith, I also (not 5resting there, but) I, and my Maidens, will Fast likewise (c)(c)Esth. 4.16.Esth 4:16, which Fasting is still joyned with Prayer, 1 Sam. 12.16. Mark. 9.29.

6. Of the Nation of the Jews in Gospel-times, of whom 6it is said, that the Land shall mourn, every Family apart (d)(d)Zech. 12.12. Heb. Family, Family.Zech 12:12, that is, there shall not only be mourning in a publick way, but there shall be also (with respect to the Crucifying of Christ) private and H…ushold-humiliation, (Families laying to heart their horrible sin) which implyes Confession and Prayer (e)(e)Hos. 14.2.Hos 14:2, and the bringing home of the National provocation to their own doors; yea, this is spoken of, as that which shall be the practice of the most eminent persons, The Family of the House of Nathan, of Levi, and of Shimei, shall mourn apart (f)(f)Zech. 12.13, 14.Zech 12:13Zech 12:14; And so, all other Families generally. It hath regard to the Jews mourning, as then was in use amongst them, as the Dutch Annotations observe.

7 We read, in divers Scriptures, of the Church in such 7and such an House (g)(g)Rom. 16.5. 1 Cor. 16.19. Col. 4.15. Philem. v. 2.Rom 16:51 Cor 16:19Col 4:15.

This is understood two ways;

1. That such Houses are called Churches, because therein the Church, in those times used to meet for the Worship of God. A learned man excepts against this, and 1saith, It is not like that Paul (in that place of the Romans) meaneth the Saints which met there for the publike Service of God, by reason of the particular Salutation of divers of them p. 168following (h)(h)Elna…han Parr on Rom. 16.5.Rom 16:5. But if we take that meaning, it will not hinder but help in what we have now in hand; it being very unlike, that they who entertained others into their houses to pray, (for Prayer was a main thing in their publike Meetings, Act. 16.13.) would suffer their Houses to be without Prayer when they were absent.

22. Many others understand it thus (i)(i)See Chrysost. on Phil. v. 2. Zanc. in Col. 4.15. Calv. in Col. 4.15. Bez. in 1 Cor. 16.19. Piscat. in Philem. v. 2. in Observationibus. Vid. Calv in Act. 10.2. Non leviter praeterire hanc laudem decet, quòd domesticam habuerit Ecclesiam Cornelius.Col 4:151 Cor 16:19Acts 10:2, to wit, that by [Church in the House] is meant the Inhabitants of the Family, called a Church

1. Because of the largeness and numerousness of the Family making up a little Church.

2. And because of the duties of Reading, Catechising, Prayer, singing of Psalms, and godly Discipline, whereby the private Family resembleth the Church in their publike Church-worship. If thus we understand the words, then here is a plain example of performing the duty of Family-Prayer in the first Christians Families; their houses being (like Gods House) Houses of Prayer, Isa. 56.7.

Perhaps that of Erasmus (in his Annotations on Rom. 16.2.) might rightly compose the former difference; for he tells us, that the Christian Family; and any other that came to them and joyned themselves with them (as we find in the House of Mary, many gathered together Praying, Act. 12.12.) are called by the name of Church; And then it will shew that it was then the use of Christians to perform religious duties in their Families, wherein they were glad to have others accompany them (as it is with godly Housholders at this day.)

The third Position.

Every promise of Scripture (made to any duty) contains in it a vertual command, (as every command contains a promise (k)(k)Psal. 19.11.Ps 19:11): else, if that be not done, which is the condition of the promise, the promise will lie unperformed, and so come to nothing. Now the promise is, that, If two agree together on earth, as touching any thing that they shall ask, it shall be done for them in Heaven; for where two or p. 169three are gathered together in my Name, (saith Christ) there am I in the midst of them (l)(l)Mat. 18.19, 20.Matt 18:19Matt 18:20. It's true, that as the words stand in the Context, they have a respect to Church-discipline, and are (in their more particular Application) a Confirmation of that; but, yet the words (being general) they are justly applyed to the religious meetings of Gods people in a generality; As otherwhere therefore (saith Calvin (m)(m)Mat. 18.19.Matt 18:19,) God promiseth to lend a gracious ear to the private prayers of every one of his Servants; so here Christ ad…rns, and honours publike Prayers with a singular Promise, that thereby he may more earnestly draw us to a regard of them; which may appear, because Christs speech is so large, as that he saith [touching any thing they shall ask]: so that he doth not appropriate the promise to that particular case which is there spoken to; but extendeth it to any other thing which shall be presented to God, (according to his will) in the united Petitions of his united Servants (n)(n)Auxesin habet quod dicit [De omni re] q. d. non solum in eo casu de quo jam loquutus sum, sed in re quacun que ; Musculus in loc.. Hence I argue, that if there be two or three (more or fewer) in a Family, if they will challenge the benefit of this promise, they must come together, (yea, by this gracious promise, they are call'd together) to pray and seek God together; for it is union in duty, and particularly in Prayer, that our Saviour in that Text and Promise doth allure and encourage us unto. And what two or three are there (who have any acquaintance with God) that would be without more of God for want of coming and praying together, the more to enjoy him?

The fourth Position.

Every dreadful threatning, contains in it a real and a moving forbidding of that which will bring upon us the thing threatened. Now the Scripture saith, Pour out thy fury upon the Heathen that know thee not, and the Families which call not upon thy Name (o)(o)Jer. 10.25.Jer 10:25, who if they be not Heathens, yet in that, they are like Heathens. Here it may be said, (and I shall grant it) that the word [Families] in Scripture, is an expression of Nations; for at one time it was said to Abram, In thee p. 170shall all the Families of the Earth be blessed (p)(p)Gen. 12.3.Gen 12:3, and at another time, all the Nations of the Earth (q)(q)Gen. 18.1….Gen 18:1; but withall I add, that it is an expression and description of Nations as they are distributed (as all Nations are (r)(r)Josh. 7.14.Josh 7:14,) into Families and Housholds, and so the curse lies (as upon such Nations, so) on all Families (not calling upon God) as the subordinate bodies of those Nations, yea, therein it lies most heavily upon the whole Nations.

Object.Object. The Prophet Jeremiah speaks there of Idolaters that call not on the true God.

Answ.Answ. I deny not that; but here let it be observ'd, that the thing which the Prophet mentions, is not the worshipping of false gods, but the not-worshipping, or the not-calling upon, the true God, which is a thing that not only …e…thens are guilty of, but b…d men in the Church also (s)(s)Psal. 14.4. Isa. 43.22. Mal. 3.14.Ps 14:4Isa 43:22Mal 3:14; withal, it is to be marked, that he names Families, and fixeth the curse on them under this title of not calling on the name of God. If then, other Families ag…ee with them in their description, that is, that they do not know and own God in calling upon his Name; let them consider, whether they be not under the danger of this Imprecation. I know, there is a further reason of the Curse added in the conclusion, that is, because they eat, devour, and consume Jacob (t)(t)Jer. 10.25.Jer 10:25; but, yet the subjects of the curse are such as know not God, and call not on his Name; And this, and opposing and oppressing the Servants of God go together, not only out of the Church, but in it: I am loth to speak over-severely of Families, wherein, for want of Instruction and acquaintance with the necessity of such a duty, Prayer is wanting; but let all men mark, (when there is a persecution), Whether Prayerless-Families, be not the Persecuting-Families (though all of them be not such.) In this, the Scripture is clear, which speaks of corrupt men in the Church, just as Jeremy speaks of Heathens here, describing them to be such as know not God; for they say, There is no God (u)(u)Psal. 14.1.Ps 14:1, and that eat up Gods people as bread, and call not upon the Lord (x)(x)Vers. 4.; so that the neglecting of all Religion (set forth by calling on God) and the hatred and opposition of godly men, go together.

p. 171To conclude this, What are the Housholds of Christians? Are they not, or should they not be, Families fearing God? And the fear of God with all a mans house, and praying to God alway, are joyned together (y)(y)Act. 10.2.Acts 10:2, as the casting off fear, and restraining Prayer before God, (though ill applyed to Job) elsewhere are (z)(z)Job 15.4.Job 15:4: Again, Should not the particular Houshold of Christians be (like the whole Household) Housholds of faith (a)(a)Gal. 5.10.Gal 5:10? And if they be so, then (surely) they will be Praying-Famil…es; for trusting in God, and pouring forth the heart before him, go together (b)(b)Psal. 62.8.Ps 62:8.

From all this, it followeth, that calling on the Name of the Lord, is not only that which putteth a difference between the Church and Heathens (c)(c)Jer. 10.25.Jer 10:25, and between persons converted and unconverted (d)(d)Act. 9.11. Psal. 14.4, 6.Acts 9:11Ps 14:4Ps 14:6; but, (which we may observe at this day) that which makes a remarkable difference between Housholders fearing God, and acquainted with Religion, and those that are not such. I do not say, that all that have Prayer in their Family, are truly good; but cert…inly, their goodness is very young, and very immature, that have it not, and they have very much cause to inquire Whether they have any at all, that care not to have it.

In such ways as these, God calls upon us to call upon Him, together with our Family. Though it be not said in so many words, that every Christian Housholder is to pray with his Houshold, yet this is really said in Scripture, that they are to glorifie God in their Families; And, that they are to serve God in their Families, by performing that duty of Prayer wherein the whole service of God is held forth; And that they should bless their Housholds, and take the best course (which is the course of Prayer) with them▪ to procure Gods blessing upon them (e)(e)Lavat. in 2 Chron. 6.16, 17. Solomon precatur ut Deus familiam suam conservet: ita & nos orare debemus ut Deus Magistratus nostros, item Familias nostras, tueri & conservare dignetur.2 Chr 6:162 Chr 6:17. If such things as these will not serve to make Housholders godly, they will (sure) serve to make them inexcusable for their ungodliness. As it will never serve to excuse the excess of intemperate and immodest men and women, that God hath not told them how much they shall eat, or what clothes they shall put on; so neither p. 172will it serve to excuse their defects in Prayer, or any other Christian duty, that God hath not spoken particullarly and punctually of it; for they ought to reverence the General Rules, and, as neer as may be, to mould their carriage according to the mind of God, and herein be like the Angels, who do not only obey the precise Precepts of their glorious Lord and God, but delight to fulfill all his pleasure (f)(f)Psal. 103.21.Ps 103:21, and what they conceive, by any hint they have from Him, to be acceptable to Him. Beneplaciti nomine laetum & hilare …bsequium exprimit, ac si dixisset; Angelos non solum Dei Praeceptis obsequentes esse, sed libentèr, & cum summa oblectatione accipere ejus nutus, ut ejus bene placitis obtemperent. Calv. in Psal. 103.21.

Thus for the grounds of Scripture, whereon Family-Prayer is founded.

Reasons for Family-Prayer.I come now to some Reasons (agreeable unto Scripture) which may further perswade to this duty. I shall insi…t upon three only.

First, God requires homage and service not only from single Persons,Reason 1. but from Societies and Companies of men; As

11. From a Land and Nation, as appears from the Lords calling of his People the Jews, to the three solemn Feasts ordinarily (g)(g)Deut. 16.16.Deut 16:16, (besides the New-Moons, wherein Families used to joyn together in Sacrificing (h)(h)1 Sam. 20.5, 24, 29.1 Sam 20:51 Sam 20:241 Sam 20:29); And, to the duty of Fasting, both yearly (i)(i)Lev. 16.34.Lev 16:34and on extraordinary occasions, Joel 2.15, 16.

22. From particular Churches in the New-Testament, which (according to the will God) were to joyn in spiritual worship, and in the duty of Prayer, 1 Tim. 2, 1, 2. 1 Cor. 11.4. with 1 Cor. 14.14, 15, 16.

33. From particular Companies partaking in the same favour. If ten Lepers be cured, and but one return to give thanks; Christ saith, Where are the other nine? being not content that less then ten should joyn together in thanksgiving for the mercy that ten receive (k)(k)Luk. 17.17. 2 Cor. 9.12, 13.Luke 17:172 Cor 9:122 Cor 9:13.

p. 173Experience tells us how agreeable this Society-service is to right reason; for, a King coming to the Vniversity, looks for Vniversity, (and a kind of Universal) entertainment; And coming to a Town-corporate, expects not only significations of love and loyalty from single persons, but humble addresses also from the Corporation.

Since therefore every Family is an united Body, that Body and Society should own and acknowledge God in the performance of united Service: else the Lord may say, This and that person served me, but I had no service from the Family.

Secondly, This reason, and this duty is the rather to be urged from a further reason, which is this;Reas. 2. wheresoever there are common concernments, or common causes of seeking to God, there should be a common and joynt seeking, and therefore in Families: for there are there, sins, wants, mercies, and afflictions, wherein the whole Family in concern'd.

1. Sins] which though committed by some, or by one 1only, yet endanger the whole Houshold, as we know Achan's sin did; and therefore for the glorifying of God (l)(l)Josh. 7.19.Josh 7:19, and the preventing of their general suffering, it behooves all of them, with one consent, to acknowledge the sin committed by any of them: in which way they may hope for reconciliation, such as Abigail found with David, when (being not guilty her self) she confessed the folly of her guilty Husband, 1 Sam. 25.25,—34, 35. It's wisdom for the Father of a Family to be like Aaron; that is, to take a course for an atonement for himself and his Houshold (m)(m)Lev. 16.17.Lev 16:17, which will be best done in Job's way, that is, by calling the Family together, sanctifying them, offering the sacrifice of a broken heart, and flying to the Sacrifice of a broken Christ, Job 1.5.

2. Wants] Family-wants there are, and ever will be, 2as want of health, of strength, of ease, perhaps of bread (n)(n)Gen. 42.2.Gen 42:2: Here all should joyn together to beg of God what is wanting, because there will be a common comfort in the enjoying of it (o)(o)Ruth 2.19, 20Ruth 2:19Ruth 2:20, and by their common Prayer p. 174they are the more like to obtain it (as hath been shewed before.)

33. Mercies] As peace, protection, health, plenty, wherein (the whole Family partaking) the Governour thereof hath great reason to say to all that are under his roof, O magnifie the Lord with me, and let us exalt his Name together (p)(p)Psal. 34.3.Ps 34:3. God loves to hear the voyce of Rejoycing, not only in the Closets and Chambers, but in the Tabernacles of the righteous (q)(q)Psal. 118.15.Ps 118:15. And therefore gave this command to his people of old. Thou shalt rejoyce in every good thing which the Lord thy God hath given unto thee, and [unto thine house,] Deut. 26.11.

44. Afflictions] If but one person in a Family, being under the hand (especially an heavier hand) of God, the whole Family suffers; The more reason therefore there is to joyn together, that by the joynt petition of all, that may be removed which is grievous to all. Even Nature will teach that coming with one accord, is the most likely way to remove high displeasure (r)(r)Act. 12.20.Acts 12:20.

This may (in part) shew that to omit Family-Prayer is not only an ungodly thing, but an unreasonable, and a great disadvantage as well as a defect.

Thirdly, I reason further for this duty, from the persons that neglect calling upon God with their housholds,Reas. 3. and from the reason of that neglect.

11. The persons neglecting this Duty are usually men less fearing God (s)(s)Act. 10.2.Acts 10:2, less acquainted with Religinn, and cold in the profession and practice of it; For as for gracious and grown Christians there is (we may say) a common instinct of piety (t)(t)Communi instinctu piorum omnium qui non sunt in religione tepidi, praxis ista nobis commendatur. An…es. in Psal. 55. Docum. 80.Ps 55, and holy impulsion of heart that puts them upon this duty; Insomuch, that the looking up of Housholders, with their houshold, unto God, seems not so much to require Reason to inforce it, as a vigorous Religion which will certainly infer it.

22. As to the causes of the neglect, they are the more considerable, because the truth is, that this question, Whether Housholders ought to perform the duty of Prayer with those belonging unto them? will be most plainly answered by another p. 175Question, which is this, What good reason can any man give, why he doth not (especially, why he will nor) pray in his Family?

Now the causes of the neglect, will (as I conceive) be found such as these;

1. In lower and poorer people, ignorance and unacquaintedness 1with Religion. They are loth to be persuaded to do, what they find it will be hard to do, and which they see, in themselves little ability to perform; And, yet this will not excuse them, because there are so many helps fo… Prayer, as will prove their fault to be, want of hearts to that duty; That (therefore) which such are to do, is to follow on to know the Lord; and then, they shall know (u)(u)Hos. 6.3.Hos 6:3and get such ability from that which God speaks to them, as to be able themselves competently and comfortably to speak (in Prayer) unto God; for, Revelation is the Rise of Supplication…, 2 Sam. 7.27.

2. In worse persons, Profaneness is an Enemy to 2Prayer, and an aversness from rhe service of God; yea, not only a loathness, but a loathing to look after religious duties. Wicked men leave off to be wise and to do good (x)(x)Psal. 36.3.Ps 36:3, and say of the offering of spiritual Sacrifices to God, Behold what a weariness is it (y)(y)Mal. 1.13.Mal 1:13; yea, perhaps, they are loth to stoop so low as to be so much Disciples (z)(z)Joh. 9.29.John 9:29, and to bow down and kneel before the Lord their Maker in the presence of those belonging to their charge, Psal. 95.6. being therein of Michals haughty mind, 2 Sam. 6.20.

3. Spiritual sloth, and a lazy listlesness, makes people unwilling to buckle with such a duty, and to take the pains 3to furnish themselves for such a service. They could find in their heart to pray in their Family, but the soul of the sluggard desireth and hath nothing (a)(a)Prov. 13.4. Rom. 12.11.Prov 13:4Rom 12:11. Unto this backwardness in many, Bashful…ess is added in divers others, and a natural fear and diffidence, making them very …napt to appear and act in any solemn religious duty when they are in company. This disease, and holding off from so good an action, should be corrected (for the present) by conscience of the duty, and consideration of his calling to it, p. 176who is the Governour of a Family; and the using of the exercise will (through Gods blessing) in a short time work the cure, and take off the difficulty. Nicodemus, that comes in the night, at first; appears at length, in the light, and owned a crucified Christ, John 19.38, 39.

44. In many men, Worldliness is a great impediment, for so eager are men on their Earthly occasions and advantages, that they cannot afford time for spiritual duties (b)(b)Luke 14.18, 19, 20. Amos 8.6.Luke 14:18Luke 14:19Luke 14:20Amos 8:6: But let such consider, that in this they are peny-wise and pound-foolish; like a man that hath a Journey to go, and is so hasty, that he will not stay the making ready of his Horse; or like Saul, that said to the Priest, With-draw thine hand (c)(c)1 Sam. 14.19.1 Sam 14:19. He was so hasty, and looked upon his occasions as so urgent, that he thought it no wisdom to abide with God to wait his answer. And (again), like Saul that was so eager of pursuit and revenge, that he adjured the people that not a man of them should eat any food till the evening, and so they were faint, and could not make that slaughter they might have done among the Philistins (d)(d)1 Sam. 14.24.30.1 Sam 14:241 Sam 14:30; He was so greedy of his ends that he lost his ends.Prayer hinders not our business, no more then Tithes take from our substance. Dr. Preston. Even so they that are so greedy after the world, that God can have none of their attendance, either have not what they look for, or have it not in mercy. God is very gracious unto us, but it is, at the voyce of our cry, Isa. 30.19.

55. In some men, Atheism is the hinderance, whereby men use to make light (e)(e)Mat. 22.5.Matt 22:5of such heavenly things as Hearing and Praying are. A Farm, a Wife, or a yoke of Oxen may be the next reason, but Atheism lies at the bottom; for let all men examine (namely when they cannot afford God a Prayer Morning and Evening,) whether this thought do not lodge in the heart of one and of another of them; To go about my business will do me some good, but Praying in my Family will do me none, but only hinder me of so much time. Now this wicked thought, to wit, that all time is lost that is bestowed in the Service of God; and that they that pray not, do as well as they that do, I say, p. 177this is down-right Atheism. The bottom-cause of not calling upon God, is, that, The Fool saith in his heart, There is no God. See for this, Psal. 14.1, 4, 6. Job 21.15. Mal. 3.14.

Upon the whole, let every man enter into his own heart, and consider, what comfort there can be in refraining Houshold-worship, and restraining Prayer on such reasons as these; which yet (upon sincere and serious consideration) will (no doubt) be found the ordinary Pul-backs from so good a duty.

It remaineth now to enquire (after the former proofs for Family-Prayer) what time is to be allotted to this duty, wherein I shall endeavour to shew two things,

1. That it is to be used every day. And that

2. Morning and Evening.

First, The duty of Prayer is to be performed every day: 1whereof while I speak in general, it will have an influence into, and (by parity of reason) argue for, Family-Prayer.

Reasons of dayly Prayer, are many; And they are already given and published (f)(f)Ames. in Psal. 55. Doc. 8.Ps 55; I shall only recite some of them. viz.

1. Because our Saviour Christ in that Prayer which we call the Lords-Prayer, directs and commands us to ask our dayly bread every day; Nor is there less, but the same (or a greater) reason to desire every day, other things that we dayly and dearly need, as [the forgiving of our dayly trespasses] — the not leading us into tentation, when Satan layes dayly snares for us: As also, to give thanks (which the conclusion of that Prayer teacheth) for every days mercy. Every day supplyeth new matter both of Petition and Thanksgiving (g)(g)See what things are fixed and fall out on particular days, giving occasion to look up to God in Prayer, and Praise. 2 King 19.3, 4. 1 Sam. 11.13. 2 Sam. 19.22. Psal. 30 4, 5.… & 121.6.2 Kgs 19:32 Kgs 19:41 Sam 11:132 Sam 19:22Ps 30:4Ps 30:5Ps 121:6; and therefore it calleth us to make supplication to the Lord, that he may do for us at all times as the matter shall require, 1 King. 8.59. and to give him thanks, Who [dayly] loadeth us with benefits, Psal. 68 19.

2. Because every day hath its evils and vexations, which 2are to be sweetned with Prayer, and made tolerable, p. 178Mat. 6.34. and its comforts also, and contentments, which are to be sanctified by Prayer and made profitable, 1 Tim. 4.5.

33. Because we know not whether we shall live till to morrow, and therefore should not neglect God to day, which may be our last day. Men would pray all day long to day, if they knew they should die to morrow; and they do not know they shall not, and therefore should not live as if they did, and let alone God.

44. Though we were never so sure of our lives, yet we are to know that we live alwayes in the presence of God; And, shall a child be in the presence of his Father all day long, and shew him no special reverence, neither in the morning when he seeth him first, nor when he leaves him last in the Evening?

55. We find in Scripture that God hath had better children, who have come before him, twice, thrice, yea seven times (that is, very often) in a day (h)(h)Psal. 5.3. & 22.2. & 42.8.55.17.Ps 5:3Ps 22:2Ps 42:8Ps 42:55Ps 42:17: Daniel was eminent in this; whose custom it was to pray three times (i)(i)Dan. 6.10. Nisi quis nost…ûm prae…igat sibi certas horas ad precandum, facilè nobis excidet memoria. Calv. in loc.Dan 6:10a day; and as he used to do, so he did, though he knew (yea, because he knew) he was to be thrown into the Lions den for so doing. He was so far from dissimulation, that he seems glad of an occasion to own and acknowledge his God, in the duty of Prayer, though he perish himself.

66. The command of praying without ceasing (k)(k)1 Thess. 5.17. We are to serve God all the days of our life, Luk. 1.75. and therefore to serve him as we may (and by Prayer we may) every day.1 Thess 5:17Luke 1:75, will not permit a days ceasing; I speak not here of so much, or so long, (which, occasions may vary); but, to live a whole day without God, and without any intercourse with God by Prayer (unless in case of inability of body or mind, whereby a Christian is not himself) is that which the Spirit of God in Scripture will not bear with, and which the spirit of a godly man cannot bear; which may be discovered in Daniel, (though his were a special case) who, when there was a decree for thirty days, could not forbear his praying to God three times a day for one day, Dan. 6.10.

p. 179Thus in general, for dayly Prayer; which Conscience will easily carry (and help these reasons to reach) to Family-Prayer; the rather because the faults and wants of Families are laid on the Governour of the Family (l)(l)Matth. 9.4. Christ is questioned about his Disciples not Fasting and Praying: so Mat. 12.2.Matt 9:4Matt 12:2, and the charge is drawn up against the House, as we see in the case of Eli's sons, 1 Sam. 2.29.30.

Besides that, a true worshipper of God, is loth God should be from home, from his home, a whole day together (m)(m)Et certè, Verus Dei cuttor non patietur, quoad in se erit, eum exulare à domo sua. Calv. in Act. 10.2.Acts 10:2.

It is enquired

Secondly, When this duty is to be performed (whether it be by single Persons, or by Societies) wherein, it is granted that Christians are not tyed to any set hours in the day; and, yet it is profitable (as Calvin speaks) to have some certain hours consecrated to Prayer, lest Prayer should be forgotten, which ought to be preferred before all other cares and concernments (n)(n)Calv. in Act. 10.9. See Act. 3.1. The hour of Prayer.Acts 10:9Acts 3:1; Set-hours do not bind, but mind Conscience, and give it the advantage of pleading prescription.

The occasions and frame of every Family will point at the fittest times for Family-duty, wherein, if any hindrance arise at the ordinary fixed time, the next convenient time is to be chosen; But the common season for this service will be comprehended within the general names and times of Morning and Evening; At which times, both Scripture and Reason, and the common custom of persons professing any Religion, call us to this duty of Calling upon God.

1. Scripture] To wit, by the legal Sacrifices enjoyned the 1people of God Morning and Evening under the Law (o)(o)Numb. 28.3, 4, 8.Num 28:3Num 28:4Num 28:8; whereunto Incense (a Type of Prayer (p)(p)Psal. 141.2.Ps 141:2,) was added, which may shew that we are to offer unto God the fruit of our lips, and spiritual Sacrifices day by day, continually (q)(q)Heb. 13.15.Heb 13:15. Hereunto agreeth the example of David, who directed his Prayer to God in the morning (r)(r)Psal. 5.3.Ps 5:3, and the lifting up of whose hands were the Evening Sacrifice (s)(s)Psal. 141.2.Ps 141:2, p. 180which thing is prophesied of also concerning the Gentiles (after the Jewish manner of speaking, but to be understood spiritually) as that whereby the name of God should be greatned from the rising of the Sun to the going down of the same (t)(t)Mal. 1.11.Mal 1:11. Unto this it may be added, that whereas it was commanded the Jews to offer two Lambs day by day continually the one in the Morning, the other at Evening (u)(u)Exod. 29.38, 39.Exod 29:38Exod 29:39; the Hebrew Doctors say thereupon that, The continual Sacrifice of the morning made Atonement for the Iniquities that were done in the night, and the Evening Sacrifice made Atonement for the Iniquities that were by day (x)(x)Aynsw. on Exod. 29.39.Exod 29:39. And (sure) in all Families there's great need of such an Atonement. (& for all persons) which is no way to be had but by the Sacrifice of Jesus Christ (y)(y)Rom. 5.11.Rom 5:11. Nor is the benefit of that to be had but in the Publicans way (z)(z)Luk. 18.13. Ezek. 36.37. 1 King. 8.35, 36.Luke 18:13Ezek 36:371 Kgs 8:351 Kgs 8:36, that is, in a way of Prayer, and humble suing for it; Nor can there be a fitter time to seek it, and come to the Sacrifice, then in the Morning for the sins of the Night, for which (otherwise) we may be smitten before Night; and in Night, for the sins of the Day, for which (otherwise) we may be destroyed before the Morning. Yea, This is one thing whereby (according to the Old-Testament usage, the holy substance whereof still continueth;) I say, this is one thing whereby our Houses may be dedicated to God, (whose Tenants at Will we are), to wit, by dayly Prayer (a)(a)Vid. Ames. in Psal. 30.1. Quest. 2.Ps 30:1.

22. Reason and the light of Nature] which leads all sorts of people to use some kind of Prayer, when they rise up and lie down, and that upon great reason (extending it self to Family-Prayer;) that is, because it is God that makes men and their Families prosper by day (b)(b)Psal. 127.1.2.— Ames. cas. l. 4. c. 14. n. 22. Communis hic est instinctus omnium qui speciem aliquam habent religionis, ut inter Pon…ificiòs, & etiam Mahumetanos.Ps 127:1Ps 127:2, and to sleep safely in the night. Great reason hath every man in his dwelling, to say, I will kneel down and pray, before he say, I will lie down and sleep; and that, because he must needs say, (if he will speak truth), Thou Lord only makest me dwell in safety, Psal. 4.8. The mercies of this God are new every morning, Great is his faithfulness, Lam. 3.23. and therefore great reason there is, to shew forth his loving kindness in the Morning, and his faithfulness every Night, Psal. 92.2.

p. 181I shall say no more but this, Use Family-Prayer conscionably and faithfully; observe the effect of it diligently and wisely; and then, it will plead for it self abundantly. As Knowledge hath no Enemy but such as do not know; so Prayer hath no Enemy but such as do not pray, or pray only for a fashion, and, because they cannot either for fear or shame omit it: or, because they think to make God indebted by it, and obliged to prosper them in their affairs (c)(c)Isa. 58.3.Isa 58:3; otherwise, the holy and happy use of Prayer, will sufficiently apologize for it, and perswade to it: And, that in the Family, the Houses of those wherein God (in that way) is entertained, being (unless God see cause of doing otherwise for a greater good then outward prosperity is) like the House of Obed-edom (d)(d)2 Sam. 6.11.2 Sam 6:11, all whose Houshold was blessed whilest the Ark continued there, spiritual Exercises being accompanyed, not only with spiritual but even with outward advantages; and God being (where he abides) like the Sun, to make chearful, and the Rain to make fruitful, Hos. 6.3. (e)(e)Deus non est ingratus hospe…. P. Mart. in 2 Sam. 6.11.2 Sam 6:11.

Thus far of Family-Prayer, referring a short Form of Prayer for Morning and Evening for the use of weak Christians, unto the end and close of this Treatise.

And shall, in the mean time speak very briefly (having spoken so largely of the things already handled) of two other holy Houshold-Exercises, to wit, Repeating of Sermons: and Singing of Psalms.