A37049:856
A37049:856
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.
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.
The next word is, the day of the Sabbath. By Sabbath here is meant rest, as it is exponed by the Apostle, Heb 4. and that not every Rest, but a Holy Rest from our own Works, that there may be access to positive Sanctifying of that day, for the Sanctifying of that day is the end, and this is but a mean and necessary supposed help, without which the day cannot be sanctified in Holy Duties; holy Duties and our own Works being for the time inconsistent; besides, that Rest on this day is not only called for, as ceasing from our ordinary affairs in the time of Worship is called for on any other day, but more especially and solemnly in respect of the day it self; for at other times our duties require a time for them, and therefore that time cannot be employed in another ordinary Work and in Worship also, but here the Lord requireth time and rest to be sanctified, and therefore we are to perform holy Duties in that time, because it is to be sanctified; ⟨p. 239⟩other times and rests are drawn after worship, this time and rest draweth Worship necessarily after it; hence it was that only the Jews feasts were called Sabbaths, I mean religious Sabbaths, not civil or politic, as their years were, because they included a rest upon Destination to an holy Use.
The next word is, the day of the Sabbath. By Sabbath here is meaned rest, as it is exponed by the Apostle, Heb 4. and that not every Rest, but a Holy Rest from our own Works, that there may be access to positive Sanctifying of that day, for the Sanctifying of that day is the end, and this is but a mean and necessary supposed help, without which the day cannot be sanctifyed in Holy Duties; holy Duties and our own Works being for the time inconsistent; besides, that Rest on this day is not only called for, as ceasing from our ordinary affairs in the time of Worship is called for on any other day, but more especially and solemnly in respect of the day it self; for at other times our duties require a time for them, and therefore that time cannot be employed in another ordinary Work and in Worship also, but here the Lord requireth time and rest to be sanctified, and therefore we are to perform holy Duties in that time, because it is to be sanctified; ⟨p. 239⟩other times and rests are drawn after worship, this time and rest draweth Worship necessarily after it; hence it was that only the Jews feasts were called Sabbaths, I mean religious Sabbaths, not civil or politick, as their years were, because they included a rest upon Destination to an holy Use.
That which is mainly questionable here is concerning the day, expressed in this Command, concerning which may be asked, 1. What sort of day, or the quamdiu. 2. How often, or the quoties. 3. What day of the seven or the quando. 4. When we are to reckon its beginning.
For Answer to the first we say, There are two sorts of days mentioned in the Scripture, one is Artificial of twelve hours, so the Jews divided their day, making their hours longer or shorter as the day was long or short, but they kept up the number of their hours alway; the other is a natural day, which is a seventh part of the Week, and containeth twenty four hours, taking in so much time as interveneth betwixt the Suns beginning to ascend, after midnight, the nocturnal Solstice, till it pass the Meridional altitude, which is the Suns Vertical point for that day, till it come to that same very point of Midnight again, which is the Suns natural course every twenty four hours, comprehending both the artificial day, which is from midnight to midday, and the artificial night also, which is from midday to midnight again.
For Answer to the first we say, There are two sorts of dayes mentioned in the Scripture, one is Artificial of twelve hours, so the Jews divided their day, making their hours longer or shorter as the day was long or short, but they kept up the number of their hours alway; the other is a natural day, which is a seventh part of the Week, and containeth twenty four hours, taking in so much time as interveneth betwixt the Suns begining to ascend, after midnight, the nocturnal Solstice, till it pass the Meridional altitude, which is the Suns Vertical point for that day, till it come to that same very point of Midnight again, which is the Suns natural course every twenty four hours, comprehending both the artificial day, which is from midnight to midday, and the artificial night also, which is from midday to midnight again.
The day mentioned here is the natural day, because it's a seventh day, proportionable to each of the six days, given unto us, and they with the seventh making up the Week, it must contain as many hours as any of the rest doth; but the six days wherein God made Heaven and Earth, &c. are natural days; therefore the seventh, to wit, the day of rest, must be so also.
The day mentioned here is the natural day, because it's a seventh day, proportionable to each of the six dayes, given unto us, and they with the seventh making up the Week, it must contain as many hours as any of the rest doth; but the six dayes wherein God made Heaven and Earth, &c. are natural days; therefore the seventh, to wit, the day of rest, must be so also.
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.