A37049:852
A37049:852
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.
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.
From what hath been said, Family-worship appeareth to be so convincingly clear, necessary and important a duty, that any Objections or Scruples, that can be moved against it, must needs be but of little weight and importance, and may be easily solved and satisfied: It will not therefore be needful to condescend particularly on them: And as for the advantages that wait on the conscientious and su •able practise of this Duty they are many, a few whereof we shall very briefly touch upon; As 1. It hath Gods special approbation, testimony, and commendation, and he hath a great delight and complacency in the diligent and faithful Practisers of it, Gen. 18. v. 19.2. It advanceth to a high degree of Familiarity with God, and is attended with sweet Communications of his mind as himself thinketh s •t, ibid. comparing v. 19. with ⟨p. 236⟩v. 17, and 18.3. It is readily and often followed with success more or less towards the spiritual good and edification of servants and children, either in the Masters life time, or when he is gone, G •n. 18. v. 19. Abraham will command his children and household after him, and they shall keep the way of the Lord, they shall keep is emphatic and observable; and with promised blessings on the Master, or Head of the Family ibid. That the Lord may bring upon Abraham, that which he hath spoken of him. 4. It is a notable mean of the propagation and increase of the knowledge of God: O what plenty of the growth of the knowledge of God might, and would be, in the Church, if all Masters of Families made Conscie ••e of Family Duties? and particularly of catechising and instructing them in the Knowledge of the Principles of Religion! And what can one Minister do as to this alone in a numerous Congregation, if all, or most, Masters of Families be negligent, who yet must answer to God for the Souls of their Children and Servants, as well as the Minister must for the Souls of all under his Charge; these being under their Charge, as well as the other are under his, as is clear, from this same Command. 5. It very much furthers through Gods blessing all the Family for profiting by the Ministry of the Word, and for joining in public duties of Worship, as is obvious. 6.
It procureth, or at least, is a fit, hopeful and promising mean for procuring a suitable Discharge of all sorts of Duties, called for from the several Members of the Family in their respective Capacities. 7. It is notably contributive, through Gods blessing, for preventing many public scandals in the Church, whereby the Name of God is much dishonoured, and the Profession thereof disgraced. 8. The ruling of a mans own house well, doth not a little sit him, that is otherwise qualified for it, and called to it, for ruling in the house of God, 1 Tim. 3.4. And by proportion for other public Employments, whereof he is capable, and to which he is called. 9. It is waited with sweetly, smiling, quieting and satisfying Reflections in a strait, and particularly at death; and failings in it (let be utter neglects) are waited then with sad and bitter challenges, as may be gathered from Davids last words, • Sam. 23. •. Although my house ⟨p. 237⟩be not so with God, &c. The contrary prejudices either of the utter neglect, or of the careless and overly performance of these Family Duties, may be easily discovered by the due consideration of these forementioned, and other such like advantages: And from all that is said on this Subject the horrid aggravations of the grievous sin of neglecting Family-worship so clearly commanded, so much commended and pressed, so much practised by the Saints, held forth to be so advantageous in its Practice, and so prejudicial and severely threatened in its neglect, cannot be but at first view obvious to any that will but with ordinary seriousness take notice of them.
It procureth, or at least, is a fit, hopeful and promising mean for procuring a sutable Discharge of all sorts of Duties, called for from the several Members of the Family in their respective Capacities. 7. It is notably contributive, through Gods blessing, for preventing many publick scandals in the Church, whereby the Name of God is much dishonoured, and the Profession thereof disgraced. 8. The ruling of a mans own house well, doth not a little sit him, that is otherwise qualified for it, and called to it, for ruling in the house of God, 1 Tim. 3.4. And by proportion for other publick Employments, whereof he is capable, and to which he is called. 9. It is waited with sweetly, smiling, quieting and satisfying Reflexions in a strait, and particularly at death; and failings in it (let be utter neglects) are waited then with sad and bitter challenges, as may be gathered from Davids last words, Sam. 23. . Although my house
Having cleared that this Command is moral not as to the setting a part of time for Duty (which every Command supposeth) but of so much time, particularly stinted and defined in the Command: We come now to see what is specially commanded here; the Command divideth it self in a Mandat. or mandatory part in the first words thereof, and in an amplificatory part, wherein it is more fully cleared and pressed: The 1. is, Remember the Sabbath day to sanctify it, or keep it holy: For the opening up and winning at the clear meaning whereof, we would consider three words.
Having cleared that this Command is moral not as to the setting a part of time for Duty (which every Command supposeth) but of so much time, particularly stinted and defined in the Command: We come now to see what is specially commanded here; the Command divideth it self in a Mandat. or mandatory part in the first words thereof, and in an amplificatory part, wherein it is more fully cleared and pressed: The 1. is, Remember the Sabbath day to sanctifie it, or keep it holy: For the opening up and winning at the clear meaning whereof, we would consider three words.
The first is, what it is to remember or (as it is infinitively set down) remembering to remember; this is prefixed and would look rather like the inferring of something commanded already, then the new instituting of a command, and so indeed it seemeth to suppose a day formerly institute and set apart for God (as was hinted before) which by this Command his people are put to mind: It doth beside import these four with a respect as it were to four times. 1. A constant and continued Duty at all times, and in all days, that is, that we would remember, that God has set apart a seventh day for himself, and therefore every day we would remember to cast our Affairs so, as they may not be impediments to us in the sanctifying of that day, and we would endeavour always to keep our hearts in such a frame a • we may not be discomposed, when that day shall come, and this affirmative part of this command bindeth semper or alway, and its negative ad semper, on other days as well as on the Sabbath.
The first is, what it is to remember or (as it is infinitively set down) remembring to remember; this is prefixed and would look rather like the inferring of something commanded already, then the new instituting of a command, and so indeed it seemeth to suppose a day formerly institute and set apart for God (as was hinted before) which by this Command his people are put to mind: It doth beside import these four with a respect as it were to four times. 1. A constant and continued Duty at all times, and in all dayes, that is, that we would remember, that God has set apart a seventh day for himself, and therefore every day we would remember to cast our Affairs so, as they may not be impediments to us in the sanctifying of that day, and we would endeavour alwaies to keep our hearts in such a frame a • we may not be discomposed, when that day shall come, and this affirmative part of this command bindeth semper or alway, and its negative ad semper, on other dayes as well as on the Sabbath.
2. It importeth a timely preparing for the Sabbath, when it is a coming, or when it draweth near, this remembering it calleth for something to be done in reference to it; before it come a man by this is obliged to endeavour to have a frame of heart, that he may be ready to meet the Sabbath, and enter kindly to the Duties of it, when it •hall come, otherwise, if it come on him while he is in his common or course frame, and not fitted for it, it will say he has not been remembering it before it came.
2. It importeth a timely preparing for the Sabbath, when it is a coming, or when it draweth near, this remembring it calleth for something to be done in reference to it; before it come a man by this is obliged to endeavour to have a frame of heart, that he may be ready to meet the Sabbath, and enter kindly to the Duties of it, when it •hall come, otherwayes, if it come on him while he is in his common or course frame, and not fitted for it, it will say he has not been remembring it before it came.
3. Remembering importeth an intenseness and seriousness in going about the Duties of the day, when it cometh, and that it should be with all carefulness sanctified, and that men should be mindful of the duties called for, lest their hearts div •rt from them, or slacken, bensil and grow formal in them; whereby mens inclination to forget this duty, or to be superficial in it, is much hinted at, this word we take to be moral, being a mean •or furthering the great Duty aimed at of sanctifying the Lords day or Sabbath coming.
3. Remembring importeth an intenseness and seriousness in going about the Duties of the day, when it cometh, and that it should be with all carefulness sanctified, and that men should be mindful of the duties called for, lest their hearts div •rt from them, or slacken, bensil and grow formal in them; whereby mens inclination to forget this duty, or to be superficial in it, is much hinted at, this word we take to be moral, being a mean •or furthering the great Duty aimed at of sanctifying the Lords day or Sabbath coming.
4. Remembering may import this, that the Sabbath even when it is past, should not be soon forgotten, but that we should look on the Sabbath past to remember it, lest by loosing the fruits of it, when it is by, we make our selves guilty of profaning it.
4. Remembring may import this, that the Sabbath even when it is past, should not be soon forgotten, but that we should look on the Sabbath past to remember it, lest by loosing the fruits of it, vvhen it is by, we make our selves guilty of prophaning it.
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.