A37049:832
A37049:832
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
11. And lastly, that which is required of Families, is such a worship as ought to be performed by them, supposing there were no public worship, nor yet any other Family, worshipping him in the World. So Joshua resolveth Chap. 24.15. I a •d my House will serve the Lord, and Sanctify His Sabbath (that being a special piece of His service) what-ever ye will do; but if there were no worshipping of God in all the World but in one Family, then ought that worship to be joint according to that same word of Joshua's, I and my House, otherwise we behooved to say, that there might be a plurality of worshippers of God in the World, and yet without any joining together in worship, which were in it self absurd and contrary to Joshua's Religious Resolution.
11. And lastly, that which is required of Families, is such a worship as ought to be performed by them, supposing there were no publick worship, nor yet any other Family, worshipping him in the World. So Joshua resolveth Chap. 24.15. I a •d my House will serve the Lord, and Sanctifie His Sabbath (that being a special piece of His service) what-ever ye will do; but if there were no worshipping of God in all the World but in one Family, then ought that worship to be joynt according to that same word of Joshua's, I and my House, otherwise we behooved to say, that there might be a plurality of worshippers of God in the World, and yet without any joyning together in worship, which were in it self absurd and contrary to Joshua's Religious Resolution.
It being thus made out by this Command, that there is such a worship as Family-worship, and that it is Commanded, we shall consider in the next place, how the Scriptures do otherwayes hold it out.
1. Then consider, that where the Scriptures speak of eminently Godly-men, they speak of them as making conscience of this, and take notice of their honouring of God in their Families as a special part of their eminency; So Abraham, Gen. 18. v. 19. Joshua. 24.15. Job. in the first Chapter of his Book, and David Psal. 101. are noted; It must then be a commanded and commendable Duty, which is so particularly remarked in them.
2. Ye will find it almost in all parts of Scripture, as Gen. 18. Exod. 12. Deut. 6. Joshua. 24. Job. 1. Psal. 101. and Psal. 30. At the Dedication of Davids House, which was not, sure, without some peculiar worship and craving of Gods blessing; even ⟨p. 215⟩as in other cases, those who had builded Houses were to Dedicate them, or to Consecrate them, and wherefore? because they were hoven in a manner, and as it were offered to the Lord, for seeking and worshipping Him in them: So, Altars, Numb. 7.84. were said to be Dedicated when they were set a-part for God's service, and Consecrated for that use. So Nehemiah 12.27. the Walls were Dedicated, and the Levi •es brought out for that end; which Dedication no doubt had a Religious use: &, Will any think that they began with Prayer or Praise as David did, and left off such Exercises afterward? see also 2 Sam. 6.20. where mention is made of Davids blessing his House. Esther and the Maids of her House, and the rest of the Jews in their several Families, fasted and prayed. We see it spoken of by the Prophets, as
3. Ye will see it thus practised and pressed before the Flood; God was honoured and worshipped in Families after it (before the Law) by Abraham, Job and others in their Families; under it, there was the Observation of it, and that by peculiar Ordinances, as namely, by the Passover; yea it is mentioned, and that most expressly in the very Law, as is said; it was kept up under the Captivity, and after the return renewed by Z •chariah especially; yea it is also renewed in the New-Testament, whereby it appeareth to be of very special Observation; from all which, it is not a little commended to us
3. Ye will see it thus practised and pressed before the Flood; God was honoured and worshipped in Families after it (before the Law) by Abraham, Job and others in their Families; under it, there was the Observation of it, and that by peculiar Ordinances, as namely, by the Passover; yea it is mentioned, and that most expresly in the very Law, as is said; it was kept up under the Captivity, and after the return renewed by Z •chariah especially; yea it is also renued in the New-Testament, whereby it appeareth to be of very special Observation; from all which, it is not a little commended to us
4. If we consider the many ways whereby the Scriptures press this Duty, it will be found that there is hardly any Duty more cleared and pressed than it. Is pressed: 1. By Command; 2. By Examples of Godly-men held forth as Patterns for Imitation. 3. By Promises made to it, and 4. By Blessings conferred on the conscientious practisers of it, Gen. 18. D •ut. 11. v. 18.19, 20, 21. 5. As evidencing sincerity, G •n. 18. Joshua. 24. 6. As making Folks liable to the Curse and wrath of God when neglected, Jer. 10.25. 7. As a fruit of the Spirit, and as a Companion of true Repentance, Zach. 12▪ 8. As a specially ⟨p. 216⟩commending and adorning qualification of persons that have it and scandalous where it is wanting, and as declaring one unmeet for public charge, Gen. 18. 1 Tim. 3.4. Tit. 1.6.
4. If we consider the many wayes whereby the Scriptures press this Duty, it will be found that there is hardly any Duty more cleared and pressed than it. Is pressed: 1. By Command; 2. By Examples of Godly-men held forth as Paterns for Imitation. 3. By Promises made to it, and 4. By Blessings conferred on the conscientious practisers of it, Gen. 18. D •ut. 11. v. 18.19, 20, 21. 5. As evidencing sincerity, G •n. 18. Joshua. 24. 6. As making Folks lyable to the Curse and wrath of God when neglected,
Hence the Argument runneth strong, That duty which in Scripture is commanded, by many examples commended, and by other motives pressed, the neglect whereof bringeth guilt and offence upon the persons neglecting; is no doubt a necessary Duty, but Family-worship is such: therefore it is a necessary duty.
1. That it is commanded, what we have said from this fourth Command may sufficiently make it out, yet we further add, Deut. 6. v. 7, 8. and Deut. 11. v. 18, 19. In which two places it is clear that observing of the law, is not only to be studied by a Master of a Family himself alone, but that the Religious duties of frequent speaking of it, diligent teaching of it, whetting and pressing of it on his Family, are to be performed by him; yea it is to be written on the posts of his Door, to show that Religion must be in the Family, & in all that enter into it, even as carrying the word on the frontlets betwixt their eyes was to mind them of the peculiar and particular sanctification that was called for from them.
1. That it is commanded, what we have said from this fourth Command may sufficiently make it out, yet we further add, Deut. 6. v. 7, 8. and Deut. 11. v. 18, 19. In which two places it is clear that observing of the law, is not only to be studied by a Master of a Family himself alone, but that the Religious duties of frequent speaking of it, diligent teaching of it, whetting and pressing of it on his Famaly, are to be performed by him; yea it is to be written on the posts of his Door, to shew that Religion must be in the Family, & in all that enter into it, even as carrying the word on the frontlets betwixt their eyes was to mind them of the peculiar and particular sanctification that was called for from them.
2. That it is commended by examples is clear in Abraham's, who dealeth both with Children and servants in the Family, and that in things concerning the worshipping of God, as well as in things concerning his own particular Affairs; He Circumcised them, and commanded, yea charged them to serve the Lord, which cannot be supposed to have been done without other duties of worship. And in David's 2 Sam. 6.20. Who when he has been at public-worship goeth home to bless his Family, which was certainly to go about some Religious duty with them, as he had been doing with the people in the public; in the one he behaved himself as King, in the other as a Governor and Head of his own Family in particular; and had it been only to pray for them, that might have been done elsewhere than at home; but it denoteth the changing of public worship (wherein he had blessed the people as a public man, as a Prophet and godly King, and had joined with them v. 18.) ⟨p. 217⟩into Family duties, wherein he goeth to concur with them; Intimating that a Holy Solemnity should be partly spent in public, and partly in Family-duties, without neglect of secret duties: beside that in Psal. 30. & Psal. •01. it is clear; and appeareth to have been also practised by all that built houses, who did Dedicate them, and that not without Prayer, as is manifest by Davids Dedication of his, Psal. 30. as is said. Job's example likewise maketh it out Chap. 1. where there are 1 Sacrifices in his Family, as well as for his Family. 2. He sendeth to sanctify them who were absent, that is, to put them in a readiness for joining with him in that service with those that were at home, which he needed not to have done had they been beside or present with him: Yea 3. when he cannot do it personally, he will do it by another, that God may be worshipped by them all, some way together.
2. That it is commended by examples is clear in Abraham's, who dealeth both with Children and servants in the Family, and that in things concerning the worshipping of God, as well as in things concerning his own particular Affairs; He Circumcised them, and commanded, yea charged them to serve the Lord, which cannot be supposed to have been done without other duties of worship. And in David's
3. I say the neglect of it, is sadly threatened as Jer. 10. v. ult. Pour out thy fury on the Heathen that know thee not, and on the Families which call not on thy name; If not-worshipping of God in Families, be a Character of a Family appointed to destruction, and be threatened with a Curse, then prayer-worship in Families is a necessary duty; for it's clear from that place, 1. That by calling on Gods Name, is meant Gods worship in general, and prayer in particular, which is a special part of it. 2. That by Families are meant particular Societies and Companies whether lesser or greater that want this worship, and so are the Objects of that Curse.
3. I say the neglect of it, is sadly threatned as Jer. 10. v. ult. Pour out thy fury on the Heathen that know thee not, and on the Families which call not on thy name; If not-worshipping of God in Families, be a Character of a Family appointed to destruction, and be threatned with a Curse, then prayer-worship in Families is a necessary duty; for it's clear from that place, 1. That by calling on Gods Name, is meant Gods worship in general, and prayer in particular, which is a special part of it. 2. That by Families are meant particular Societies and Companies whether lesser or greater that want this worship, and so are the Objects of that Curse.
Obj. If it be said, that by Families there, are meant People and Nations, yea (comparing this place with Psal 79. v. 6.) Heathens that called not on God. Ans. 1. That doth confirm the Argument: for if Heathens, whether Kingdoms or Families be described by this, that they call not on God; then still it must be a Heathenish Kingdom that has not public worship, a Heathenish person who wanteth secret worship, and so a Heathenish Family that wanteth Family-worship. 2. The Curse here is not threatened to Families as Families, but as such Families that call not on Gods Name, therefore it reacheth them • for, à quatenus ad onine, &c. So then what-ever profession Families ⟨p. 218⟩have otherwayes, if they want this duty they are thereby laid open to the Curse. 3. It is all one upon the matter whether by Families be meant Societies lesser or greater: for if it be a fault in Nations to neglect Gods worship, and if the neglect thereof bring a Curse on them, will it not be a fault in particular Families, and bring a Curse on them? •. Families cannot be excluded, seeing they are expressly named; though more be included, to wit, that the Curse cometh on multitudes of Families, or upon Nations made up of Families. And we conceive Families to be particularly named, 1. To show that the Curse will reach all Societies lesser as well as greater, who have this Character. 2. Because Nations are made up of Families, and because there is fitness (to say so) betwixt the carriage of Families in Religious worship, and the carriage of the whole Land. 5. The comparing of Jeremiah 10. with Psal. 79. will not enervate any of the places; but, when put together, they show that the Holy Ghost doth mean both Families and Kingdoms, and that what is implied in the one place is expressed in the other, to show that God will have both public-worship from whole Kingdoms and Family-worship from particular Families as parts of these Kingdoms. 6. The ground whence the Curse is derived, is because that such a Society neglecteth such a duty, and therefore how-ever we expound the place and the word Family there, it will hold of all Societies in general.
Obj. If it be said, that by Families there, are meant People and Nations, yea (comparing this place with Psal 79. v. 6.) Heathens that called not on God. Ans. 1. That doth confirm the Argument: for if Heathens, whether Kingdoms or Families be described by this, that they call not on God; then still it must be a Heathenish Kingdom that has not publick worship, a Heathenish person who wanteth ecret worship, and so a Heathenish Family that wanteth Family-worship. 2. The Curse here is not threatned to Families as Families, but as such Familes that call not on Gods Name, therefore it reacheth them for, à quatenus ad onine, &c. So then what-ever profession Families
4. I said that the having of Family-worship is looked upon as a special qualification, and the want of it as a scandal and offence, for 1. Who are to be admitted Elders or Deacons? Is it not such who have this qualification of Ruling their own Houses well? 1 Tim. 3. v. 4. Tit. 1.6. (yea even Widows, 1 Tim. 5.10. are to be tried by this, that they have brought up Children, no doubt Christianly and Religiously, which can very hardly, if at all be, without worshipping of God with them) 2. If that qualification, to wit, Ruling their own House well, be found to be wanting, they are accounted to be unmeet to rule in Gods House, 1 Tim. 3.5.
4. I said that the having of Family-worship is looked upon as a special qualification, and the want of it as a scandal and offence, for 1. Who are to be admitted Elders or Deacons? Is it not such who have this qualification of Ruling their own Houses well? 1 Tim. 3. v. 4. Tit. 1.6. (yea even Widows, 1 Tim. 5.10. are to be tryed by this, that they have brought up Children, no doubt Christianly and Religiously, which can very hardly, if at all be, without worshipping of God with them) 2. If that qualification, to wit, Ruling their own House well, be found to be wanting, they are accounted to be unmeet to rule in Gods House, 1 Tim. 3.5.
Whence we may reason thus: That which casteth a man as unmeet for bearing Rule in Christs House, how-ever otherwise ⟨p. 219⟩he be qualified, is an offence and a scandal; but the •ant of Family-worship doth that; therefore the want of it is a scandal.
In these places it is clear, 1. That Ruling of their own House is meant not only in outward & temporal things, but also, if not mainly, in what concerneth the honour, service and worship, of worship of God; for 1. it's the Ruling of Servants & Children together, 1 Tim. 3. v. 4, 5. Now it is clear that Children are to be brought up in the fear of the Lord. 2. It's a Ruling that commendeth them as gracious, which no Ruling in temporal things will do; seeing many mere natural men, are wiser in their own Generation that way, than the Children of light. 3. Many much less fit for Ruling in these things, may yet be fit to Rule in Gods House, as experience cleareth. 4. These words, having Children in subjection in all gravity, speak out a Christian and Religious Rule and order to be kept in the House or Family in reference to a Religious end, which cannot but take-in Family-worship; yet it is also clear, that he meaneth not simply of inability to rule, but mainly of defectiveness in the improving the ability which God had given for Ruling; therefore it is not said here, He that cannot Rule his House (though that be in part truth) but he that doth not Rule; and it is ranked with excessive drinking, striking, pride, and other gross ills; it having that same effect that they had, to wit, to declare incapacity for such Offices; Hence this is not to be the Rule of trial, if he can Rule his own house well, as having gifts sitting him for it, but (supposing him to have these) it's to be inquired if he doth actually Rule it well, which is the evidence of the right improving of his gifts; therefore here Ruling in the mans own house, and ruling in the Church or House of God, are looked on as two degrees of one thing of the same nature, because both take in not only gifts fitting for the discharge of the duty of this respective ruling it, but conscience and faithfulness in the improving of them. We shall not here to this purpose insist on the frequent mention that is made in the Scripture of Churches being in Families; But shall proceed to add to what we have said, Six or Seven Reasons or grounds that will further prove and clear the thing.
In these places it is clear, 1. That Ruling of their own House is meant not only in outward & temporal things, but also, if not mainly, in what concerneth the honour, service and worship, of worship of God; for 1. it's the Ruling of Servants & Children together, 1 Tim. 3. v. 4, 5. Now it is clear that Children are to be brought up in the fear of the Lord. 2. It's a Ruling that commendeth them as gracious, which no Ruling in temporal things will do; seeing many meere natural men, are wiser in their own Generation that way, than the Children of light. 3. Many much less fit for Ruling in these things, may yet be fit to Rule in Gods House, as experience cleareth. 4. These words, having Children in subjection in all gravity, speak out a Christian and Religious Rule and order to be kept in the House or Family in reference to a Religious end, which cannot but take-in Family-worship; yet it is also clear, that he meaneth not simply of inability to rule, but mainly of defectiveness in the improving the ability which God had given for Ruling; therefore it is not said here, He that cannot Rule his House (though that be in part truth) but he that doth not Rule; and it is ranked with excessive drinking, striking, pride, and other grosse ills; it having that same effect that they had, to wit, to declare incapacity for such Offices; Hence this is not to be the Rule of tryal, if he can Rule his own house well, as having gifts sitting him for it, but (supposing him to have these) it's to be inquired if he doth actually Rule it well, which is the evidence of the right improving of his gifts; therefore here Ruling in the mans own house, and ruling in the Church or House of God, are looked on as two degrees of one thing of the same nature, because both take in not only gifts fitting for the discharge of the duty of this respective ruling it, but conscience and faithfulness in the improving of them. We shall not here to this purpose insist on the frequent mention that is made in the Scripture of Churches being in Families; But shall proceed to add to what we have said, Six or Seven Reasons or grounds that will further prove and clear the thing.
The first is drawn from nature, which teacheth not only that the true God should be alone served and worshipped, but that according to the Stations God hath put men in, they should improve them with their gifts and parts for a higher end than their own behoof or advantage, to wit, His Glory: And that as they have a peculiar fellowship given them by Him as his gift, so He should have answerable and peculiar acknowledgement from them; and therefore seeing the appointment of Families is Gods Ordinance, and that it's he that giveth to some Children and Servants which are with-held from others, there ought in all reason a Tribute to be given to him resulting from that Society and fellowship: hence it was that before the Law the Patriarchs had their worship specially in their Families; yea Heathens, beside their public Idolatrous worship, and Idolatrous Temples, had their peculiar Penates or Household-Gods, on whom for their particular Families, delivery from Enemies and protection, they depended.
The first is drawn from nature, which teacheth not only that the true God should be alone served and worshipped, but that according to the Stations God hath put men in, they should improve them with their gifts and parts for a higher end than their own behooff or advantage, to wit, His Glory: And that as they have a peculiar fellowship given them by Him as his gift, so He should have answerable and peculiar acknowledgement from them; and therefore seeing the appointment of Families is Gods Ordinance, and that it's he that giveth to some Children and Servants which are with-held from others, there ought in all reason a Tribute to be given to him resulting from that Society and fellowship: hence it was that before the Law the Patriarchs had their worship specially in their Families; yea Heathens, beside their publick Idolatrous worship, and Idolatrous Temples, had their peculiar Penates or Houshold-Gods, on whom for their particular Families, delivery from Enemies and protection, they depended.
2. A second is drawn from the nature of Christian Communion amongst believers, which as it requireth the performing of Christian duties, according as we are in providence called to them, so it requireth the making use of that tie of Family interest or relation super added to the former for furtherance and entertaining of that Communion, because there is a special access ministered by such a Relation to the attaining of that end; Hence it is we conceive (as is said) that some Christian Families are called Churches, because so many Christians cast together, lived in a Christian discharge of all Family-Ordinances (so to speak)
2. A second is drawn from the nature of Christian Communion amongst believers, which as it requireth the performing of Christian duties, according as we are in providence called to them, so it requireth the making use of that tye of Family interest or relation super added to the former for furtherance and entertaining of that Communion, because there is a special access ministred by such a Relation to the attaining of that end; Hence it is we conceive (as is said) that some Christian Families are called Churches, because so many Christians casten together, lived in a Christian discharge of all Family-Ordinances (so to speak)
2. Ye will find it almost in all parts of Scripture, as Gen. 18. Exod. 12. Deut. 6. Joshua. 24. Job. 1. Psal. 101. and Psal. 30. At the Dedication of Davids House, which was not, sure, without some peculiar worship and craving of Gods blessing; even ⟨p. 215⟩as in other cases, those who had builded Houses were to Dedicate them, or to Consecrate them, and wherefore? because they were hoven in a manner, and as it were offered to the Lord, for seeking and worshipping Him in them: So, Altars, Numb. 7.84. were said to be Dedicated when they were set a-part for God's service, and Consecrated for that use. So Nehemiah 12.27. the Walls were Dedicated, and the Levi •es brought out for that end; which Dedication no doubt had a Religious use: &, Will any think that they began with Prayer or Praise as David did, and left off such Exercises afterward? see also 2 Sam. 6.20. where mention is made of Davids blessing his House. Esther and the Maids of her House, and the rest of the Jews in their several Families, fasted and prayed. We see it spoken of by the Prophets, as Jer. 10. ult. and Zach. 1 •.12. and that as a Prophesie of the Converts carriage under the New-Testament. We find it also mentioned, 1 Timothy 3. v. 4 • and 5. v. 8. and Titus 1.6.