Practical Piety, Treatise · Part 2 · Chapter 2
CHAP. 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 aMat. 22. 31, 32., to wit, from this general ground of Scripture, that God is the God of Abraham, Iſſac, and Jacob bExod. 3. 6.; and he is not the God of the dead, but of the living. Hence it followeth, that Abraham, Iſſac, and Jacob, muſt of neceſſity live, and that everlaſtingly, God being their God for evermore, becauſe the Covenant is an everlaſting Covenant cGen. 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.
In the ſame manner alſo Paul reſolveth the Corinthians, in the matter of Mariage, putting a difference dVid. Beza d. Repud 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) e1 Cor. 7. 40.in a caſe where there was no preciſe and ſpecial Precept. Concerning the firſt, he ſaith, Not I command, but the Lord f1 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 gVid. Cameron. myrothec. in 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 either 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 h1 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 i1 Cor. 7. 32., eſpecially in a time of perſecution, which the Apoſtle looked much at in what he ſpeaketh kVer. 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 burthen (as Marriage will) if they may be without it without ſin lVer. 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 mVer. 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 all (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 n1 Tim. 2. 9, 10., that they muſt adorn themſelves in medeſt 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 o1 Cor. 10. 31.; which ſtrikes ſtrongly at, and argues unanſwerably againſt, the ungodly, unſober, and worſe then Heatheniſh pEſth. 1. 8.drinking of Healths, and clean cuts off diſſolute and drunken Meetings, and all ſuch uſe of the c…tures as is either diſhonorable to the Creator, or bringeth no glory 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 oughr to wear their hair, but it doth not therefore follow, that, if inſtead 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 thing. 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 qRom. 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 rPhil. 4. 8., and, in things indifferent, to give no offence to any ſ1 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 t1 Cor. 11. 14.? Let men conſider how they will anſwer the Apoſtle, whoſe words (whatſoever ſhuffle men make) are, at leaſt, thus far convincing, Docet hoc natura etiamſi pauci obſervent aut alcujus faciant. Muſc. in loc.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 uDeut. 22. 5. See Dutch Annot. on 1 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 ſome 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 xA natura deciderunt, ſicut mult is aliis rebus comprobatur. Hieron in 1 Cor. 11. 14.?
2. I add further (with Beza) yBeza Annot. in 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 z2 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., 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 aSee 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 Marſhalſey 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 ſhould 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 State 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 aProv. 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 b1 Cor. 10. 31.of God. Now, it is more for Gods glory, that a whole Family ſhould be on their knees together, then that there ſhould be here and there, a ſingle Suitor; for as, in the multitude of people is the Kings honour cPro 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 dPſal. 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 e2 Cor. 1. 11.. And, as he that offereth praiſe to God, glorifieth him fPſal. 50. 23.; ſo, by many thanksgivings to God, he is more abundantly glorifyed, 2 Cor. 9. 12, 13.
2. Our own good] God would have us to be wiſe for our ſelves gProv. 9. 12., and to know things for our own good hJob 5. 17.. 2.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 iJoel 2. 15, 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 k2 Chron. 20. 13.; a thing which the Lord likes ſo well, that he undertakes that himſelf l2 Chron. 20. 15.which 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 mEſther 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 nAct. 4. 23, 31.. And Church-prayers, bring Peter out of Priſon; in witneſs whereof, he comes to that very houſe where many were gathered together praying oAct. 12. 5, 11, 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 p1 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 qPſal. 127. 1, 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, what ſtrength can they give to the Duty of Prayer?
To this I anſwer,
1. That the ſame objection might have been made againſt 1.all Judah that ſtood before God with their little ones, their Wives, and their Children r2 Chron. 20. 13.: for (ſure) they were not all Iſrael (that is, truly gracious and clean in heart ſPſal. 73. 1.) that were of Iſrael tRom. 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 uJoel 2. 16.. Beſides that, it is required, that in the Church (which will always be a xMat. 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 others, by looking on them, and taking to heart their hazzardous condition, may thereby be ſtirred up to pray much more earneſtly and effectually. Yea, the Beaſts of Niniveh may lowden their cry, Jonab 3. 8.
2. I anſwer, That it is too high and hard for us, to pronounce 2.who (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 Grace: So Sauls converſion is ſuppoſed to be given in of God, by the Prayer of Steven yAct. 7. 58, 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. confeſs. lib. 3. 12. & 4. 9. zMater mea, majori ſollicitudine me parturi…bat Spiritu, quom Carne ſepererat..
3. I anſwer further, and grant, that there 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 aEpheſ. 1 6., as having a night to all the Promiſes of God, which in him are Yea, and in him Amen b2 Cor. 1. 20, and whereof they are the heirs cHeb. 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 dHeb. 4. 15, 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) ſaveth and delivereth them in that way, out of all their troubles ePſal. 107. 4, 10, 17, 23, &c.. 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 fLuk. 18. 1. 1 Theſſ. 5. 17. Jam. 5. 13.. And unto Simon Magus (that had no part nor lot in Goſpel-ſaving priviledges, but ſay 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 may be forgiven thee gAct. 8. 21, 22, 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 underſtand, the removal of ſome outward judgement), I ſay, Prayer cannot be heard for the pardon of ſin (as it binds over to everlaſting condemnation), unleſs in a way of true Repentance, and yet God is ſo full of compaſſion as to forgive iniquity: So as not to deſtroy hPſal. 78. 34, to ver. 39.even 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 iLuk. 10. 37.? Sure, it is a duty to follow the ſervants of God, in any thing that is a part of their heavenly coverſation kPhil. 3. 17, 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 1.appeared unto him, and called on the Name of the Lord lGen. 12. 7. & 13. 1, 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 mJob 1. 5., which ſome underſtand thus; He prepaired 2.them, not only Ceremonially, but Spiritually, and namely by Prayers, and then it ſheweth that they joyned together in Praying nSee Vatablus 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 for them oSo 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 p1 Sam. 20. 6.of David's excuting 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 not unuſual. And when it is ſaid, Thus did Job continually qJob 1. 5., or all the days, (to wit, wherein his ſons feaſted, every one his day rVer. 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.
3. The example of Joſhua is remarkable, who thus declares his reſolution, As for me and my Houſe, we will ſerve 3.the Lord ſJoſh. 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 tIndeſinenter foreign adorate (i.e.) Deum orate Zanc. in 1 Theſ. 5. 17. foreign utrum que ſignificat. Eraſm. in Act. 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 uRom. 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 xZech. 8. 21, 22, 23. See Dan. 6. 10. The forbidding of Prayer, was to forbid the owning of the true God.: 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 whole 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 facey2 Chron. 7. 14. Zec. 8. 21.
4. It is expreſly ſaid of David, that after he had been about the ſolemn Service of God, that is, the carrying of 4.the Ark in publick, he returned to bleſs his Houſhold zSam. 6. 20.: And what is that, but, in the name of the Lord, to deſire the bleſſing of the Lord upon them aPſal. 118. 25, 26. & 129. 8.; As when Iſaac prayed earneſtly for Jacob, departing from him bGen. 28. 3, 4, 6.; Eſau reſolves it into this, that he had bleſſed Jacob.
5. We have the example of Eſther, who ſaith, I alſo (not 5.reſting there, but) I, and my Maidens, will Faſt likewiſe cEſth. 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 it is ſaid, that the Land ſhall mourn, every Family apart dZech. 12. 12. Heb. Family, Family., 6.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 Houſhold-humiliation, (Families laying to heart their horrible ſin) which implyes Confeſſion and Prayer eHoſ. 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 fZech. 12. 13, 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 and ſuch an HouſegRom. 16. 5. 1 Cor. 16. 19. Col. 4. 15. Philem. v. 2.7.
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 1.ſaith, 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 following hElnathan Parr on 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.
2. Many others underſtand it thus iSee 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., to wit, that by 2.[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 be 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 kPſal. 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 three are gathered together in my Name, (ſaith Chriſt) there am I in the midſt of them lMat. 18. 19, 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 mMat. 18. 19.,) God promiſeth to lend a gracious ear to the private prayers of every one of his Servants; ſo here Chriſt adorns, 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 nAuxeſia 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 oJer. 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 ſhall all the Families of the Earth be bleſſed pGen. 12. 3., and at another time, all the Nations of the Earth qGen. 18. 10.; but withall I add, that it is an expreſſion and deſcription of Nations as they are diſtributed (as all Nations are rJoſh. 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. The Prophet Jeremiah ſpeaks there of Idolaters Object.that call not on the true God.
Anſw. I deny not that; but here let it be obſerv'd, that the thing which the Prophet mentions, is not the worſhipping Anſw.of falſe gods, but the not-worſhipping, or the not-calling upon, the true God, which is a thing that nor only Heathens are guilty of, but bad men in the Church alſo ſPſal. 14. 4. Iſa. 43. 22. Mal. 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 agree 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 tJer. 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 uPſal. 14. 1., and that eat up Gods people as bread, and call not upon the Lord xVerſ. 4.; ſo that the neglecting of all Religion (ſet forth by calling on God) and the hatred and oppoſition of godly men, go together.
To 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 always are joyned together yAct. 10. 2., as the caſting off fear, and reſtraining Prayer before God, (though ill applyed to Job) elſewhere are zJob 15. 4.: Again, Should not the particular Houſhold of Chriſtians be (like the whole Houſehold) Houſholds of faith aGal. 5. 10.? And if they be ſo, then (ſurely) they will be Praying-Families; for truſting in God, and pouring forth the heart before him, go together bPſal. 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 cJer. 10. 25., and between perſons converted and unconverted dAct. 9. 11. Pſal. 14. 4, 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 certainly, 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 eLavat. 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.. 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 will 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 fPſal. 103. 21., and what they conceive, by any hint they have from Him, to be acceptable to Him. Beneplaciti nomine laetum & hilare obſequium 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.
I come now to ſome Reaſons (agreeable unto Scripture) which may further perſwade to this duty. I ſhall inſiſt upon Reaſons for Family-Prayer.three only.
Firſt, God requires homage and ſervice not only from ſingle Perſons, but from Societies and Companies of Reaſon 1.men; As
1. From a Land and Nation, as appears from the Lords 1.calling of his People the Jews, to the three ſolomn Feaſts ordinarily gDeut. 16. 16., (beſides the New-Moons, wherein Families uſed to joyn together in Sacrificing h1 Sam. 20. 5, 24, 29.); And, to the duty of Faſting, both yearly iLev. 16. 34. 2.and on extraordinary occaſions, Joel 2. 15, 16.
2. 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.
3. From particular Companies partaking in the ſame favour. If ten Lepers be cured, and but one return to give 3.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 kLuk. 17. 17. 2 Cor. 9. 12, 13..
Experience tells us how agreeable this Society-ſervice is to right reaſon; for, a King coming to the Ʋniverſity, looks for Ʋniverſity, (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; whereſoever Reaſ. 2.there are common concernments, or common cauſes of ſeeking to God, there ſhould be a common and joynt feeking, 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 only, yet endanger the whole Houſhold, as we know 1.Achan's ſin did; and therefore for the glorifying of God lJoſh. 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 mLev. 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, as want of health, of ſtrength, of eaſe, perhaps of 2.bread nGen. 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 oRuth 2. 19, 20., and by their common Prayer they are the more like to obtain it (as hath been ſhewed before.)
3. Mercies] As peace, protection, health, plenty, wherein (the whole Family partaking) the Governour thereof 3.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 pPſal. 34. 3.. God loves to hear the voyce of Rejoycing, not only in the Cloſets and Chambers, but in the Tabernacles of the righteous qPſal. 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.
4. Afflictions] If but one perſon in a Family, being under the hand (eſpecially an heavier hand) of God, the 4.whole Family ſuſters; 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 rAct. 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, and Reaſ. 3.from the reaſon of that neglect.
1. The perſons neglecting this Duty are uſually men leſs fearing God ſAct. 10. 2., leſs acquainted with Religinn, and cold 1.in the profeſſion and practice of it; For as for gracious and grown Chriſtians there is (we may ſay) a common inſtinct of piety tCommuni inſtinctu piorum omnium qui non ſunt in religione tepidi, praxis iſta nobis commendatur. Ameſ. in Pſal. 55. Docum. 80., 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.
2. As to the cauſes of the neglect, they are the more conſiderable, becauſe the truth is, that this queſtion, Whether 2.Houſholders ought to perform the duty of Prayer with thoſe belonging unto them? will be moſt plainly anſwered by another Queſtion, which is this, What good reaſon can any man give, why he doth not (eſpecially, why he will not) 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 1.with 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 for 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 uHoſ. 6. 3.and 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 2.Prayer, and an averſneſs from the 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 xPſal. 36. 3.; and ſay of the offering of ſpiritual Sacrifices to God, Behold what a wearineſs is it yMal. 1. 13.; yea, perhaps, they are loth to ſtoop ſo low as to be ſo much Diſciples zJoh. 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 3.to furniſh themſelves for ſuch a ſervice They could find in their heart to pray in their Family, but the ſoul of the ſtuggard doſireth and hath nothing aProv. 13. 4. Rom. 12. 11.. Unto this backwardneſs in many, Baſhfulnefs is added in divers others, and a natural fear and diffidence, making them very unapt 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, who 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.
4. In many men, Worldlineſs is a great impediment, for ſo eager are men on their Earthly occaſions and advantages, 4.that they cannot afford time for ſpiritual duties bLuke 14. 18, 19, 20. Amos 8. 6.: But let ſuch conſider, that in this they are penywiſe 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 c1 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 flaughter they might have done among the Philiſtins d1 Sam. 14. 24. 30.; He was ſo greedy of his ends that he loſt his ends. Even ſo Prayer hinders not our buſineſs, no more then Tithes take from our ſubſtance. Dr. Preſton.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.
5. In ſome men, Atheiſm is the hinderance, whereby men uſe to make light eMat. 22. 5.of ſuch heavenly things as Hearing 5.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, this 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: whereof while I ſpeak in general, it will have an influence 1.into, and (by parity of reaſon) argue for, Family Prayer.
Reaſons of dayly Prayer, are many; And they are already given and publiſhed fAmeſ. in Pſal. 55. Doc. 8.; 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 gSee 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.; 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 2.are to be ſweetned with Prayer, and made tolerable, Mat. 6. 34. and its comforts alſo, and contentments, which are to be ſanctified by Prayer and made profitable, 1 Tim. 4. 5.
3. Becauſe we know not whether we ſhall live till to morrow, and therefore ſhould not neglect God to 3.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.
4. Though we were never ſo ſure of our lives, yet we are to know that we live alwayes in the preſence of 4.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?
5. We find in Scripture that God hath had better children, 5.who have come before him, twice, thrice, yea ſeven times (that is, very often) in a day hPſal. 5. 3. & 22. 2. & 42. 8. 55. 17.: Daniel was eminent in this; whoſe cuſtom it was to pray three times iDan. 6. 10. Niſi quis noſtrûm praefigat ſibi certas horas ad precandum, facilè nobis excidet memoria. Calv. in loc.a 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.
6. The command of praying without ceaſing k1 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., will not permit a days ceaſing; I ſpeak not here of ſo much, 6.or ſo long, (which, occaſions may very); 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.
Thus 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 lMatth. 9. 4. Chriſt is queſtioned about his Diſciples not Faſting and Praying: ſo Mat. 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 mEt certe, Verus Dei cultor non partietur, quoad in ſe erit, eum exulare à domo ſua. Calv. in Act. 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 nCalv. in Act. 10. 9. See Act. 3. 1. The hour of Prayer.; 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 people of God Morning and Evening under the Law oNumb. 28. 3, 4, 8.; 1.whereunto Incenſe (a Type of Prayer pPſal. 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 qHeb. 13. 15.. Hereunto agreeth the example of David, who directed his Prayer to God in the morning rPſal. 5. 3., and the lifting up of whoſe hands were the Evening Sacrifice ſPſal. 141. 2., which 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 tMal. 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 uExod. 29. 38, 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 xAynſw. on 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 yRom. 5. 11.. Nor is the benefit of that to be had but in the Publicans way zLuk. 18. 13. Ezek. 36. 37. 1 King. 8. 35, 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 aVid. Ameſ. in Pſal. 30. 1. Queſt. 2..
2. Reaſon and the light of Nature] which leads all 2.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 bPſal. 127. 1. 2.—Ameſ. caſ. l. 4. c. 14. n. 22. Communis hic eſt inſtinctus omnium qui ſpeciem aliquam habent religionis, ut inter Pontificiòs, & etiam Mahumetanos., 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.
I 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 cIſa. 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 d2 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. eDeus non eſt ingratus hoſpes. P. Matt. in 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.