A37049:845
A37049:845
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.
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)
3. The Lord by His Covenant doth especially (though not alway) derive mercies to Families taking them in together, and making promises to them, and conferring privileges on them. So Abraham's whole Family was taken in Covenant, Gen. 17. And in the New-Testament whole Families were at once Baptized, which certainly calleth them to a peculiar way of being answerable to such privileges and engagements: And is not this one special and very proper way of being answerable to them, that they worship God together, and join in blessing him for such mercies, and in prayer to Him for grace to carry suitably to them?
3. The Lord by His Covenant doth especially (though not alway) derive mercies to Families taking them in together, and making promises to them, and conferring priviledges on them. So Abrahams whole Family was taken in Covenant, Gen. 17. And in the New-Testament whole Families were at once Baptized, which certainly calleth them to a peculiar way of being answerable to such priviledges and ingagements: And is not this one special and very proper way of being answerable to them, that they worship God together, and joyn in blessing him for such mercies, and in prayer to Him for grace to carry suitably to them?
4. The mutual interest that usually is in the Condition of members of the same family, calleth for joint-seeking of God, and worshipping of him, as they are jointly concerned in the same dangers, the same sins often, the same strokes, the same duties, the same mercies; for what is so to one, is ordinarily some way so to all, therefore ought they to join in confessing of sins, acknowledging mercies, deprecating dangers and stro •ks, and discharging of Duties.
4. The mutual interest that usually is in the Condition of members of the same family, calleth for joynt-seeking of God, and worshipping of him, as they are joyntly concerned in the same dangers, the same sins often, the same stroaks, the same duties, the same mercies; for what is so to one, is ordinarily some way so to all, therefore ought they to joyn in confessing of sins, acknowledging mercies, deprecating dangers and stro •ks, and discharging of Duties.
5. Private Worship is profitable to all the ends of a family. It's an acknowledging of God and honouring of him, it helpeth the Master to keep his Authority, and maketh every one in their Family to walk the more respectively towards the rest, and it keepeth from many out-breakings, when they are to meet so often together to seek and worship God; hence, in experience, we often see that these families, where religious Worship is, are generally more civil, at least, than other families, where it is not, and that the children and servants of such families readily profit most, are most countenanced by Gods blessing, and are in greatest capacity to get good of the public Ordinances.
5. Private Worship is profitable to all the ends of a family. It's an acknowledging of God and honouring of him, it helpeth the Master to keep his Authority, and maketh every one in their Family to walk the more respectively towards the rest, and it keepeth from many out-breakings, when they are to meet so often together to seek and worship God; hence, in experience, we often see that these families, where religious Worship is, are generally more civil, at least, than other families, where it is not, and that the children and servants of such families readily profit most, are most countenanced by Gods blessing, and are in greatest capacity to get good of the publick Ordinances.
6. The Lord loveth to have a distinction betwixt these that serve him, and these that serve him not: Now as to a family relation, what difference is there betwixt a professing Christian fam •ly, where the joint worship of God is not, and a Heathenish family? Heathens live and eat and work together, and when no more is seen, they look very like the one to the other. Even as in a Nation where no public Worship is, though private persons privately seek God, yet there seemeth to be no public National difference betwixt that Nation and a Heathen Nation; so in the former case a Family-difference will hardly be found, if any should inquire of what sort of families these are.
6. The Lord loveth to have a distinction betwixt these that serve him, and these that serve him not: Now as to a family relation, what difference is there betwixt a professing Christian fam •ly, where the joynt worship of God is not, and a Heathenish family? Heathens live and eat and work together, and when no more is seen, they look very like the one to the other. Even as in a Nation where no publick Worship is, though private persons privately seek God, yet there seemeth to be no publick National difference betwixt that Nation and a Heathen Nation; so in the former case a Family-difference will hardly be found, if any should inquire of what sort of families these are.
Add that it will be hard to say that a man should take care of the outward Estate of his family, and neglect the spiritual, and keep Communion with his family in temporal things, and none in spiritual Duties, yea doubtless he should be much more in these, as being both more necessary and more excellent.
Having first showed that this fourth command holdeth ⟨p. 232⟩forth a family Worship, and having secondly confirmed it more largely from other scriptures and grounds of reason, it followeth now according to the method proposed, that we show in the third place, how particularly the Scripture describeth wherein it doth consist, whereby it will further appear to be of God. The Scripture describeth it four ways.
Having first shewed that this fourth command holdeth ⟨p. 232⟩forth a family Worship, and having secondly confirmed it more largely from other scriptures and grounds of reason, it followeth now according to the method proposed, that we shew in the third place, how particularly the Scripture describeth wherein it doth consist, whereby it will further appear to be of God. The Scripture describeth it four wayes.
1. In general it is called in Abraham and Joshua's Case, keeping the way of the Lord, serving the Lord, very comprehensive expressions, taking in much, and here it's sanctifying of the Sabbath, that is, performing of the duties which are to be discharged for the right sanctifying of that day; we conceive it to be in short, to do these things in a joint family-way, which a Servant of God may, and ought to do, alone, that is, to pray, read, sing Psalms, &c. or to do in a domestic way, what Christians in providence cast together may do, as to pray, read, further one another's edification by repeating of Sermons, spiritual conference, instruction, exhortation, admonition, &c. for they have their tie of Christianity, and this of a family-relation beside, which doth not abrogate the former, nor derogate from it, but doth further corroborate and add more strength to it, as to make it more necessary and less elective, more frequent and less occasional, and to be now by domestic rules authoritatively regular for edification, which cannot so be by the simple tie of Christian Communion.
1. In general it is called in Abraham and Josua's Case, keeping the way of the Lord, serving the Lord, very comprehensive expressions, taking in much, and here it's sanctifying of the Sabbath, that is, performing of the duties which are to be discharged for the right sanctifying of that day; we conceive it to be in short, to do these things in a joynt family-way, which a Servant of God may, and ought to do, alone, that is, to pray, read, sing Psalms, &c. or to do in a domestick way, what Christians in providence cast together may do, as to pray, read, further one anothers edification by repeating of Sermons, spiritual conference, instruction, exhortation, admonition, &c. for they have their tye of Christianity, and this of a family-relation beside, which doth not abrogate the former, nor derogate from it, but doth further corroborate and add more strength to it, as to make it more necessary and less elective, more frequent and less occasional, and to be now by domestick rules authoritatively regular for edification, which cannot so be by the simple tye of Christian Communion.
2. It speaketh of particular duties, wherein they should join, as 1. Here of sanctifying the Sabbath in all the duties of it, adding more to our family-worship that day than other days, as well as to our secret worship, for the Sabbath was to have its double offering. 2. Of praying Jer. 10. ult. which is necessarily included in that mourning, mentioned Zech. 12. a fruit of the poured out spirit of Grace and Supplications, so 2 Sam. 6. Davids blessing his family is to be understood of his going before them in prayer to God for a blessing on them, not in common as a public▪ Prophet, which he did with the People, but as a peculiar duty discharged by him to his family, whereof he was head. 3. Of Family fasting, or setting of time apart in the family extraordinarily for Fasting and Prayer, as in Zech. 12. in that solemn ⟨p. 233⟩mourning, and in Esther 4. where it is recorded, that she and her Maids (who were her family) and all the Jews at Shushan (who yet could not have in that place a public fast) did go about that duty. 4. Of Instruction, a most necessary duty to instruct and teach the family the knowledge of God; the command goeth expressly on this, Deut. 6.7, 8, and 11.19, 20. where we are commanded to talk of the Law within the house, to teach it our Children diligently, or (as the word is) to whet it on them by catechising, and to write on the posts of our doors and on the walls of the house, for what end I pray? Sure for this very end, that the house might have the means of knowledge in it, and that the knowledge of Gods Law might be taught and learned in it, and will any think that the walls should teach and the Master be silent? Especially, seeing it is for the families behoof, that these things were written: What if some in the Family could not read? Which on several accounts might be, then it would follow that they were lost, if there were no more nor other teaching then what was by writing on the walls; when Abraham commanded his house to keep the way of the Lord, and to serve him, will any think he did not teach them, who he was, and how he should be served? By proportion other things fit for edification, and as Worship to God, come in here, particularly praise, as appeareth by the 30 Psal. entitled a Psalm or Song at the Dedication of Davids house.
3. The Scripture speaketh of, and holdeth out the duty of the particular members of the family, and that in reference to the stations they are in, and the relations they sustain and stand under, as of Husband and Wife, that they live together, as the Heirs of the grace of life, and so as their prayers may not be hindered; of parents, that they do not only provide for their children temporal things, but that they also bring them up in the nurture and admonition of the Lord, and 1 Tim. 3.4. and 12. both children and servants are put in together.
3. The Scripture speaketh of, and holdeth out the duty of the particular members of the family, and that in reference to the stations they are in, and the relations they sustain and stand under, as of Husband and Wife, that they live together, as the Heirs of the grace of life, and so as their prayers may not be hindred; of parents, that they do not only provide for their children temporal things, but that they also bring them up in the nurture and admonition of the Lord, and 1 Tim. 3.4. and 12. both children and servants are put in together.
4. The Scripture speaketh of ordering of families by a special Family-Discipline and Authority, therefore it is called in Abraham, commanding or charging his Servants to keep the way of the Lord, and 1 Tim. 3. a ruling of their own house well, ⟨p. 234⟩with some resemblance unto ruling in the Church by Ecclesiastical Discipline, with which it is some way compared, as having a fitness, or as being an evidence of fitness, for that
This Discipline consisteth especially in these three, 1. in making good domestic Laws for children and servants in ordering every thing aright, that concerneth the promoting of Godliness and edification amongst them, and in timing of things rightly so as every duty that is to be done in the family, may be done in the beautiful season of it, 2. In putt •ng forth a paternal or parental and masterly authority in carrying on these ends, commanding or charging as Abraham did, ruling so as children and servants may be kept in subjection; it is very insutable and no ways allowable, that Masters should command in their own business, and o •ly entreat in the things of God. 3. In exacting an accou •t of Obedience and censuring Disobedience; Job and David do reprove their own Wives, by virtue of the Authority of their Headship, David will not suffer a wicked person to abide in his house; that is, when commands and rebukes will not do, he will even extrude and put away.
This Discipline consisteth especially in these three, 1. in making good domestick Laws for children and servants in ordering every thing aright, that concerneth the promoting of Godliness and edification amongst them, and in timing of things rightly so as every duty that is to be done in the family, may be done in the beautiful season of it, 2. In putt •ng forth a paternal or parental and masterly authority in carrying on these ends, commanding or charging as Abraham did, ruling so as children and servants may be kept in subjection; it is very insutable and no wayes allowable, that Masters should command in their own business, and o •ly intreat in the things of God. 3. In exacting an accou •t of Obedience and censuring Disobedience; Job and David do reprove their own Wives, by vertue of the Authority of their Headship, David will not suffer a wicked person to abide in his house; that is, when commands and rebukes will not do, he will even extrude and put away.
If it be asked here, on whom doth the burden of discharging duties in the family especially lye, and what is to be thought of Chaplains?
Answ. I will not altogether condemn Chaplains, for, certainly Masters may make use of helps, and God as often blessed it, and that practice of Levites being in families, Deut. 12. v. 13.18, 19. (though it was a snare through his own fault to that Levite, who went seeking a place to sojourn in Judg. 17. in Micahs house) seemeth to insinuate that there hath been, and might have been, somewhat of this, and good if well improved; yet when putting the charge upon Chaplains, either merely for Masters of Families their own ease, and when they think themselves altogether exhonored of that burden, because they have such with them, or when it's because they think less of, and undervalue that duty themselves, or account it below them to ca •echize and instruct servants, o • to pray in their families, or because they cannot bestow so ⟨p. 235⟩much time on these Duties, who yet can bestow much more idly, that is utterly culpable and inexcusable; the burden lieth on the Master primarily and chiefly, and therefore he can never denude himself wholly of it, more than of his other necessary affairs, except when more public affairs call him, or when infirmities impede him; for here the command saith, thou, to wit, Master, nor thy Son nor Servant &c. it speaketh directly and immediately to him, because the performance of the duty is especially called for from him; so in that example of Abraham it's he that come endeth his household to keep the way of the Lord, Job himself off •eth the sacrifice, David will not send home, but goeth himself to bless his house (though they had otherwayes much employment if that could excuse) and the man that is to be chosen an elder, is such as ruleth his own house well; having of a Chaplain, will give no great proof of the Masters own dexterity, yet we say, that one may for the better effectu • ting the end take help, though he cannot altogether devolve the burden on another; yea we think when the Master is negligent or absent, Duty falleth to be performed by these of the Family, on whom the weight of his affairs doth in his failing or falling short, lye, if qualified; so that amongst other defects they should make up this, or in such a Case the most fit and best qualified in the family ought to be pitched on for this.
2. It speaketh of particular duties, wherein they should joyn, as 1. Here of sanctifying the Sabbath in all the duties of it, adding more to our family-worship that day than other dayes, as well as to our secret worship, for the Sabbath was to have its double offering. 2. Of praying Jer. 10. ult. which is necessarily included in that mourning, mentioned Zech. 12. a fruit of the poured out spirit of Grace and Supplications, so 2 Sam. 6. Davids blessing his family is to be understood of his going before them in prayer to God for a blessing on them, not in common as a publick▪ Prophet, which he did with the People, but as a peculiar duty discharged by him to his family, whereof he was head. 3. Of Family fasting, or setting of time apart in the family extraordinarily for Fasting and Prayer, as in Zech. 12. in that solemn ⟨p. 233⟩mourning, and in Esther 4. where it is recorded, that she and her Maids (who were her family) and all the Jews at Shusan (who yet could not have in that place a publick fast) did go about that duty. 4. Of Instruction, a most necessary duty to instruct and teach the family the knowledg of God; the command goeth expresly on this, Deut. 6.7, 8, and 11.19, 20. where we are commanded to talk of the Law within the house, to teach it our Children diligently, or (as the word is) to whet it on them by catechising, and to write on the posts of our doors and on the walls of the house, for what end I pray? Sure for this very end, that the house might have the means of knowledg in it, and that the knowledg of Gods Law might be taught and learned in it, and will any think that the walls should teach and the Master be silent? Especially, seeing it is for the families behoof, that these things were written: What if some in the Family could not read? Which on several accounts might be, then it would follow that they were lost, if there were no more nor other teaching then what was by writing on the walls; when Abraham commanded his house to keep the way of the Lord, and to serve him, will any think he did not teach them, who he was, and how he should be served? By proportion other things fit for edification, and as Worship to God, come in here, particularly praise, as appeareth by the 30 Psal. intitled a Psalm or Song at the Dedication of Davids house.
Answ. I will not altogether condemn Chaplains, for, certainly Masters may make use of helps, and God as often blessed it, and that practice of Levites being in families, Deut. 12. v. 13.18, 19. (though it was a snare through his own fault to that Levite, who went seeking a place to sojourn in Judg. 17. in Micahs house) seemeth to insinuate that there hath been, and might have been, somewhat of this, and good if well improved; yet when putting the charge upon Chaplains, either meerly for Masters of Families their own ease, and when they think themselves altogether exhonored of that burden, because they have such with them, or when it's because they think less of, and undervalue that duty themselves, or account it below them to ca •echize and instruct servants, o • to pray in their families, or because they cannot bestow so ⟨p. 235⟩much time on these Duties, who yet can bestow much more idly, that is utterly culpable and inexcusable; the burden lyeth on the Master primarily and chiefly, and therefore he can never denude himself wholly of it, more than of his other necessary affairs, except when more publick affairs call him, or when infirmities impede him; for here the command saith, thou, to wit, Master, nor thy Son nor Servant &c. it speaketh directly and immediately to him, because the performance of the duty is especially called for from him; so in that example of Abraham it's he that comm •ndeth his houshold to keep the way of the Lord, Job himself offe •eth the sacrifice, David will not send home, but goeth himself to bless his house (though they had otherwayes much employment if that could excuse) and the man that is to be chosen an elder, is such as ruleth his own house well; having of a Chaplain, will give no great proof of the Masters own dexterity, yet we say, that one may for the better effectu • ting the end take help, though he cannot altogether devolve the burden on another; yea we think when the Master is negligent or absent, Duty falleth to be performed by these of the Family, on whom the weight of his affairs doth in his failing or falling short, lye, if qualified; so that amongst other defects they should make up this, or in such a Case the most fit and best qualified in the family ought to be pitched on for this.