FAMILY REFORMATION PROMOTED IN A SERMON on Joshua Chap. 24. ver 15. AND By short Catechismes fitted for the Three-fold Relations in a Family Of 1. Children and Parents 2. Servants and Masters 3. Husband and Wife By D Cawdreys Preacher of the Word at Billing Magn. in Northmptonshire Gen. 18.19 I know Abraham that he will command his Children and his houshold after hm and they shall keep the way of the Lord c. 1 Tim. 5.8 But if any provide not for his own and specially those of his own House he hath denyed the Faith and is worse then an Infidel LONDON Printed by T. C. For John Wright at the Kings Head in the Old Baily 1656. The Preface to the Reader Christian Reader FOr the better understanding and easier practice of the following Treatise be pleased to take notice of these three things 1. The reason of my undertaking this work 2. The end or design I had in it 3. The use of it with the directions tending thereunto 1. For my undertaking this work I desire noâ— to assume or arrogate to my selfe any thing more than is mine own the Method and ordering of the several Questions Answers in the little Catechismes professing ingenuously the Materials thereof to be none of mine they were lent me first by my ever honoured Father Master Robert Cawdrey long since gone to his rest and glory in a Tract first written and published by him called A Godly Form of Houshold Government which found good acceptance and successe among the people of God But since his decease perused and augmented by those two pious famous Divines in this generation Master Dod and Mr. Cleaver In whom I have nothing to complain of in their publication of it but that they raised up seed to themselves and not to their deceased brother I meane for putting to their Booke their own Names concealing or at least obscuring the Name of the first Father of it onely putting the two first letters of his names R. C. which signifies nothing to a strange Reader But I shall as much commend them for their learned Additions and pious Augmentations to make that Discourse more full and compleat From that Book I say I borrowed the Materialls and after them from that Reverend Iudicious and godly Divine whose works and labours are famous in all the Churches and his Reward now with his God Dr. Gouge in his Tract of Domestical Duties Wherein they are more elaborately and largely handled but perhaps two largely for young ones to learne or remember and the Book too dear for many yea most poor housholders to buy I once during our sitting together in the assembly motioned the businesse to himselfe That hee would be pleased to extract that his larger discourse into some shorter questions and answers fitted both to the Capacity of younger people in a Family and to the Purses of the poorer sort who have most need of such Instructions His answer as I remembred was that he liked the motion well but wanted time and leasure to do it and withall not onely gave me leave but desired me to do what I thought to be most useful therein I had some thoughts divers years sence to have done it in his life time to have had his judgement and directions in it But other troubles and businesse hitherto diverted the execution of it I onely drew out some particulars for the use of my own people and family and some private friends Which being now perfected and methodized I present to the publick view together with a short Sermon of the Duty and Necessity of Family Reformation to perswade if possible the blessing of God accompanying it all Housholders to put the same in practice I doubt not but if all the aforesaid Authors were now living they would approve of this my undertaking as others yet alive have done That for the first 2. For the end or designe in it it was in general nothing but the Glory of God and the Good of Soules Families Townes Churches and the whole Nation in all these To the advancing whereof not onely my Holy Calling however now despised by ungodly men but my Resolutions of a long time have obliged me having devoted my selfe while I live which cannot now be long to the publick good which I believe may be much promoted by a conscientious use of the directions herein given for it is obvious to every observation that Families are the Seminaries of Towns Churches Countries and Nations and are as it were the Hives out of which do swarm the materials of greater assemblies if therefore they be not wel Principled therein all their Relations the rest must needs miscarry And here I observed was the true Original of all our Miscarriages and mischiefes abroad that when young people went out thence to constitute new families either as servante or by marriage they knew not the particular duties of their New Relations as Husbands and Wives as Parents and Children as Masters and Servants because for the most part they were never taught them in the Families from whence they were transplanted Remove a Crab-stock from a barren to a fruitfull soile it will still be a Crabstock without change of nature It is a certain Truth a thousand times exemplified That without speciall converting grace he or she shall never be good parents to their children that were not good children to their parents Nor they good Governours of servants that were not good servants to their Governours nor they good Husband or Wife in their own families that were not good in their former family Relations as children or servants Nor lastly will those who are naught in their Family Relations be good Neighbours in a Town good Members of a Church or good Subjects or Magistrates in the State A good man is the proper subject of the the goodnesse of all other Relations And he onely is a good man that is good in his first Relations The Spring then of all Reformation in Townes Churches Nations next to personal Reformation where every one mends one that is himselfe is that which is found in Families If they were but either well constituted or well ordered and reformed the whole work were done And that 's the Design of this Discourse and the second thing propounded to consideration 3. The third and last now onely remaines which is the Use and Directions how to improve this Treatise to the ends for which it was designed For the expediting whereof I shall have a respect First to the Constitution of a new Family and secondly to a Family already Constituted For as it is in Churches and the House is or should be a little Church they are considered either in their first Constitution or as already Constituted So it is in Families some Rules will fit the first Constitution of it and others the ordering of it when corrupted 1. If a Family be to be newly Constituted as commonly by the Marriage of single persons it is then they
become first Husband and Wife then Parents to children and with that Masters of servants which are all the Relations of a Family The principal care must be to chuse fit Materialls for the building which how well and how far it may be done is delivered in the Sermon hereto anneved to which I refer the Reader 2. For a Family already Constituted but corrupted and needing Reformation the same course must be taken as in Reforming a corrupted Church For as there Preaching and Catechising and all wayes of Instruction are first to be used by the Minister the chiefe Officer thereof and after that the practice of that knowledge wrought must be pressed by Admonition Reproofe Exhortation And lastly if these proceedings prove ineffectual the exercise of Discipline and Censures upon wilfull and stubborn offenders Just so it ought to be in a Family as it is also a little more largely directed in the Sermon following to which I refer But we are to speak now onely to the first of those three how the chiefe Housholder may lay that foundation of Reformation in his Family which is by Knowing and Teaching them under his charge the true knowledge of those Duties belonging to the several Relations of a Family as afore To which purpose I would commend if they have not better the reading and practicing in all good conscience and sincerity of the Sermon following as far as it concerns themselves in their single double or threefold Relation viz. as Husbands to Wives as Parents to chidren as Masters to servants And then to Teach the rest of the family their correlates wives children servants their particular duties according to their relations respectively But when their children or seroants are to be transplanted either for the constituting a new family as Husbands or Wives or for the furnishing of another family as servants then to aquaint them with and make them understand the duties of their new Relations before they come to practice them To which end the little short Catechisme's fitted for each Relation will much conduce if they be taught explained wisely by the chieife Housholder and impressed on them by his own Example in the performance of his duties in all his owne relations The Benefit of teaching and whetting on of these prineiples conscientiously will be exceeding great For 1. By this meanes Housholders themselves may come to see repent of and amend their own miscarriages not onely when they were children or servants but also their present neglects of their duties as Husbands Parents Masters which they must performe as they expect that their correlates should be good serviceable to them or Gods blessing upon both 2 By the knowledge they may get by teaching others they may not onely learn their own Duties in all their Relations but also be able to call upon their Inferiours to do their Duties and to exact them of them when they goe astray 3. This if they have any conscience or care to please God may serve to make them the more carefull to performe their own Duties in all their Relations because now their Inferiours will be able to discover their failings having learned their Duties in such Relations when God shall call them to them 4. This way they may fit and prepare their children and servants to be Materials of new Families as Husbands or Wives according to their Sexe to be Parents or Masters being already furnished with the knowledg of the Duties of those new Relations 5. And lastly make them Instrumentall and serviceable to the publick good as good Neighbours in Townes good Members of Churches good Subjects in the State and some of them good Officers in Church or State For that Rule of the Apostle here holds well He that cannot rule his own Family how shall he govern the Church or Common-wealth 1. Tim. 3.4 5. One thing more and I have done Because Duties will not easily goe down or be digested if they be not manifested to be imposed by Divine Authority I have following the Reverent Doctor herein backed the most of them by Texts of Scripture which held out either expresse Commands or eminent Examples of holy Saints the best comments upon commands or noted Extravagances of wicked men against the rule of the Word which in opening and explaining of the Answers are to be taken notice of and applied by the chief Housholder I need say no more to perswade the Governours of Families to set upon the exercise and practice of these Directions than what I have said in the Sermon I onely adde this short Ejaculation for them and theirs That the God of all grace would blesse and prosper them to the Glory of his Name the Honour of Religion the publick Good of Church and State and to the furthering of their comfort here and eternall Salvation and glory hereafter Amen FAMILY REFORMATION Promoted Joshua 24.15 But as for me and my house we will serve the Lord. THere hath been of late all know much talke but God knowes more need of a general Reformation The foundations of Church State are out of course and unlesse God put under his hand very like to come to confusion The common mistake and mischief is that every man almost complains but few or none do help to amend what is amisse in themselves or others It were the readiest as first and chiefest way to reform all for every one to mend one that is himselfe For a Family being made up of single persons in several Relations Townes or Congregations of many Families and the whole Nation of Townes or Congregations if single persons were but as they should be and as in serious thoughts they acknowledge they ought to be that is Religiously good the whole body of Church or State must needs be so But it is not so easie a matter to reforme one man I meane to perswade him to reforme himselfe while some for ignorance cannot others for the Impetuousnesse of their lusts will not and others out of selfe-conceite think they need not Reforme unlesse there be some other Superiour and Superintendent power to do it we are not like in hast to see a Reformation There are therefore blessed be God some other means left us to effect this work First the Govornours of families Secondly Officers in the Church And thirdly Magistrates in the State If Governours of families would but reforme their own Relations the Church would have little use of her Discipline and the State lesse of Execution of Justice If on the other side Townes or Congregations be loose and profane the Nation consisting of them cannot be good or happy if Families be wicked and licentious Townes and Parishes consisting of them must needs be naught And if single persons be and in spight of houshold discipline will be vitious Families consisting of such must necessarily be bad and consequently all very bad The Reformation then of all should first begin with Single persons if they refuse the Housholder must undertake
health Math. 7.9 19. Gen. 37.3 Zech. 8.5 Joh. 4.47 2. Nurturing them with good manners Prov. 22.6 Levit. 19.32 Prov. 25.6 Luk. 14.8 and in some honest Calling Gan. 4.2 and 37.12 Exod. 2.16 c. 2. At their spiritual good in admonition of the Lord Deut. 4.9 Gen. 18.19 Prov. 4.4 2 Tim. 1.5 In reading the word 2 Tim. 3.15 Catechising Deut. 6.7 and by an exemplary life Josh 22.15 Q. what are the meanes of Nurture A. 1. Frequent admonition to fasten their instructions Deut. 6.7 wheting them 2. Correction both in words of reproofe Prov. 6. 23. and 15.32 and in stripes if needful Prov. 22.15 and 23.13 14. Q. What duties do Parents owe to children at riper age past childhood A. 1. Provision of fit callings as afore 2. Provision of fit matches in marriage as Abraham and Isacc did for theirs both which require preparation of a Stock and Portion Q. What are the duties of Parents at the time of their death A. 1. Good counsel precepts directions as Isaac and Jacob did 2. Faithful prayers and blessings of them commending them into the hands of God 3. Commending them to some faithful friend to oversee them and supply their losse Esth 2.15 4. To settle their estate by Will to prevent divisions amongst children Isa 38.1 Q. Are there not some besides natural Parents that owe duty to children A. Yes those that are in stead of Parents which are as afore fathers or mothers in Law guardians and tutors or scoolmasters Q. What duties do fathers and mothers in Law owe to children A. The same for the most part that natural Parents owe to them Luk. 2.48 Exod. 18.1 Ruth 3.1 Q. What reason is there for this A. 1. Marriage making man and wife one flesh they ought to love each others children as part of themselves 2. It 's a signe of entire love to each other Love me and love my childe c. 3. It 's a special means to preserve love betwixt them Q. What duties do Guardians owe to the children entrusted with them A. The same some few excepted that natural Parents owe them Esth 2 7 11 20 22. and 4.13 1 Tim. 5.8 Q. What are the special duties A. 1. To look carefully to their education 2. To preserve their patrimony c. Q. What is the duty of Tutors c A. 1. To instruct them well in Piety or Religion 2. In learning 3. In good manners Chapter 3. The Duties of Servants to their Masters Eph. 6.5 Col. 3.22 Servants obey in all things your Masters according to the flesh not with eye-service c Q. WHat are the particulars of these Texts A. Four 1. The kindes of their duties 2. The manner 3. The extent 4. the motives Q. What are the kindes of servants duties A. Two Inward and outward Q. What are the inward A. 1. In judgement to he perswaded of their Masters Superiority over them 2. In a special affâ—ction of feare not a slavish but reverential feare counting them worthy of all honour Mal. 1.6 Eph. 6.5 1 Pet. 2.18 Q. What are their outward duties A. Two Reverence and Obedience Q. Wherein appeares their Reverence A. 1. In speech 2. In their carriage Q. How in their speech A. 1. In forbearing to speak in their presence attending to what they say 2. In ordering their speech aright when they do speak where their words must be 1. Reverent giving their titles Lord Master c. 2. Few 3. Meek and humble 4. Seasonable Mark 4.10 5 Ready to answer Job 19.16 6 True without lying 7. Good of them in absence as contrarily Ziba of his Master 2 Sam. 16.3 Q How in their carriage A. 1. By obeysance 2. Standing before them 3. Heads uncovered 4. Sober and modest countenance 5. Modesty of apparel sutable to their estate and place Q. What are the parts of their obedience A. 1. Negative or passive to forbear what is forbidden or denied them as 1. Not to goe when and whether they list 2. Nor doe their own but their Masters businesse 3. Nor dispose of their goods without leave Prov. 31.15 Exod. 21.4 4. Nor marry without their consent 5. Nor goe away before their time expired 2. Affirmative or Active and that expressed 1. In doing their commands Luke 17.7 8. 2. In hearkning to their instructions both Religious and Civil 3 By patient bearing their reproofes or corrections 1 Pet. 2.18 though unjust Tit. 2.9 with speedy amendment Prov 27.22 Q. In what manner must all their duties be performed A. 1. In singlenesse of heart Col. 3.22 and heartily v. 23. or from the heart not with eye-service or as men-pleasers as Geheri c. 2. In conscience as fearing God as unto Christ as serving the Lord Christ Eph. 6. 3. With good will which implyes four things 1. Cheerfulnesse 2. Quicknesse or readinesse 3. Diligence and activenesse in it 4. Faithfulnesse 1 Cor. 4.1 Tit. 2.10 In respect of 1. Their Masters goods both in keeping them as Jacob and increasing them as they that had the Tallents contra Tit. 2.20 2. Their businesses dispatching them well as Gen. 24.2 12 26 33.56 3. Their secrets especially their infirmities by concealing them Jerem. 38.27 4. Good example to their fellowes to make them faithful diligent c. contra Math. 24.48 49. 5. Loving and careful of their children to procure their good of soul and body Q. What is the extent of their obedience A. In all things that is in all lawful things in the Lord to bring their judgement to their Masters in all indifferent things For which end let them chuse to serve Religious Masters Q. What are the motives used to perswade servants to doe their duties A. 1. The place of a Master he stands in Christs stead and so Christ is served or neglected in him 2. The honour of their own place and condition they are Christs servants and freemen 1. Cor. 7.22 3. The Recompence of their service from God Col. 3.24 Q. What is that Recompence A. Reward or punishment Q. What reward is promised to them A. 1. Temporal many blessings First from their Masters as Joseph Mordecai c. 2. From strangers that behold their good service 3. He will bless their labours when they come to deal for themselves Gen. 43.23 as he did Jacob. 4. And give them such good servants as they have been 2. Eternal of the Lord receive the reward of inheritance with their Masters verse 24. Q. What punishment is threatned A. The contrary to the Reward Temporal sending them hard Masters or bad servants when they are Masters or curse their labours And eternal v. 25. He that doth wrong shall receive for the wrong he hath done Q. Are there any other motives A. Yes 1. If their Masters reward them not God will if they wrong them God will right them upon their Masters He that doth wrong though a Master shall receive for the wrong he hath done No respect of persons with God 2. By being good servants they shall
for one another but joyntly with one another or together Q. What must they pray for together A. 1. That they may be one spirit as one flesh 2. That this Ordiance may be sanctified to them 3. That if God please they may have children comely wise gracious and heires of salvation 4. A competency to bring them up 5. For graces wanting or weak in themselves Q. What good must they promote in each other A. 1. Of their soules 1 Cor. 7.16 1 Pet. 3.1 7 both for conversion and edification and if fallen restoring one another 1 Thes 5.11 Levit. 19.17 2. Of their bodies in health and in sicknesse as mutual helpers Gen. 27.14 3. Of their good name Matth. 1.19 Prov. 22.1 both preserving it and preventing ill reports 4. Of their goods or estate Prov 31 12. Q. What common duties concern them in regard of others A. They respect the Family or others Q. What concerns them joyntly to the Family A. A joynt government of it each to be helpful in overseeing the children servants and affairs thereof The Husband chiefly without doors the Wife within 1 Tim. 5.14 Prov. 31.11 c. Q. What Duties respect both in regard of strangers A. 1. An hospitable intertainment Gen. 18.6 7. c. 2. Relieving the poor Nehem. 8.10 Prov. 31.20 Thus farre the duties common to both the particular duties of each party follow Chapter 6. The Duties of Wives to their Husbands Col. 3.18 Wives submit your selves unto your own Husbands as it is fit in the Lord. Q. WHat are the parts of this Text A. Three 1. Their subjection commanded wives submit your selves to your husbands 2. The motive or reason of it As it is fit 3 The rule or direction in the Lord. Q. Why doth the Apostle begin first with Husbands and Wives A. 1 Bâ—cause man and wife were the first couple in the World before there were Parents and children or Masters and servants 2 Because they are the chiefe of the Family and rule of all the rest if they be not good husband and wife they will never be good Parents nor good Masters 3 Because if they neglect their duties to each other nothing goes well in the family the rest will be naught by their example Q. Why doth the Apostle in every Relation begin first with the Inferiour A. 1. Because inferiours are most unwilling to undergoe their burdens 2. To obey well is the best way to learn to rule well They prove best Superiours that are best Inferiours 3. It 's most for their own ease because as they are weakest so like to feele the smart of it Due obedience will move Superiours to be kinde to them Q. Why amongst Inferiours doth he first begin with Wives A. 1. To shew the wives inferiority to her husbands as children to Parents c. 2. Wives were the first on whom subjection waâ— laid as instrumental to sin 3. The wives example if good is very prevolent to the rest to do their duties 4. They most unwilling to yeeld subjection by reason of the little distance from and nearer Union with their Husbands Q. What is the maine duty of the Wife A. Subjection or submission to her husband Gen. 3.16 Q. Wherein doth that subjection consist A. In these two things 1. An acknowledgement of his Superiority over her 2. In her respect to him as her Superiour Q. How doth it appear that her Husband is her Superiour A. 1. God hath given it to him Gen. 3.16 2. Nature teaches it in the weakenesse of all Females 1 Pet. 3.7 The weaker vessel and so inferiour to the Males 3. His Titles imply superiority as Lord 1 Pet. 3.6 Guide Prov. 2.17 Head 1 Cor. 11.3 4. He represents Christ she the Church Eph. 5.23 5. Woman was made for the Man not the Man for the Woman Gen. 2.18 1 Cor. 11.8 9. Q. What reason is there of this acknowledgment A. Because this is the ground of all true subjection and obedience as to the Ordinance of God Q. Wherein stands her respect to him A. In two things Reverence and Obedience Q. What is her reverence to him A. Inward or outward Q. What is her inward Reverence A. An high esteeme of him for his place sake as her Lord and Head by the Ordinance of God which is called feare 1 Pet. 3.2 and Reverence Eph. 5. last a reverential feare Q. Whereby is that feare manifested A. 1 By her care to please him 1 Cor. 7.34 2 By her joy in pleasing him Pro. 31.12 3 By her grief in offending him Q. Whereby is her outward fear or reverence discovered A. By her behaviour and speech Q. What must her behaviour to him be A. 1 With gravity in a sober carriage 1 Tim. 3.11 2 Meeknesse or mildness in a cleare and amiable countenance 3 Courtesie on all occasions 4. Modesty in Apparrel fitting for his estate and place Q. How must she order her speech A. She must order it aright both in his presence and absence How in his presence A. 1. Her words must be few Contrary Pro. 7.19 rather with silence than much talking 1 Tim. 2.12 2. Reverent giving him his due Titles of Lord or Husband 1 Pet. 3.6 3. Meek from a quiet spirit 1 Pet. 3.4 2 Kin. 4.10 22. Q. How in his absence A. Speaking of him with all due respect as her Superiour Gen. 18 1â— Q. Wherein consists her obedience A. It is either Passive or Active Q. Whereby is her Passive obedience manifested A. In forbearing to dispose of the affairs of the family against his minde or without his consent Gen. 16.5 6. and 21.10 and 2 Kin. 4.10 22. Q. May the Wife do nothing without his consent A. Yes in three cases 1. In case of Impotency as when he is sick or distracted c. 2. Of impossibility when far absent 3. Of allowance manifested two wayes 1. Generally by resignation of all to her Prov. 31.10 11. 2. Particularly in some things expresly or by silence and connivence Q. How doth this appear her duty A. 1 by that Law Gen. 3.16 2 By example of the good Shunamite 2 Kings 4.9 3 From an Husbands power to make void her vowes Num. 30.7 13. Q. Wherein consists her Active obedience A. In obeying his commands and bearing his reproofes Q. Wherein appears her obedience to his commands A. 1 In cohabitation following him whether God by his providence calls him Gen. 31.16 1 Cor. 4.5 1 Pet. 3.7 2 Coming to him when sent for as Jacobs wives did Gen. 31.4 contra Esth 1.17 3 Doing what is required of her as Sarah Gen. 18.6 and Jeroboams wife 1 Kings 14 2. Q. How must she beare his Reproofes A. 1 If unjust yet with patience 2 If just though sharp with meeknesse Gen. 33.1 3 With readinesse to amend what was done amisse Gen. 35.2 4. Q. What reason gives the Apostle to enforce these duties A. Because it is fit to do so Q What meanes that fitnesse A. 1 Decency or comlinesse So it is
the cure In his default the Officers of the Church must make supply by their discipline And in their neglect either the civil Magistrate must reforme both Church and Families and single persons or expect nothing but ruine and destruction of all Now seeing as was said it is not possible or not very probable for us Ministers to perswade every single person to a serious and through Reformation of himselfe It remaines to us in the second place to try how far we can prevaile with chief Housholders to act their part to make their Families good so all good who have both power in their hands and all good reason to move them thereunto as shall appear hereafter For this purpose I have chosen this text as a worthy Instance of an Exemplary Resolution in a great and good Housholder that renowned Joshua by name Who leaving others to their choice for himselfe and family undertakes to be Religious Doe you sayes he as you please chuse what Gods you will serve But as for me and my house we will serve the Lord. Parts of the text In the words we may without much curiosity of Division consider these general parts 1. The Epitome of all Religion expressed in these words To serve the Lord which is the summe of both Tables of the Law especially of the first 2. Joshuahs Resolution to serve the Lord wherein we have three particulars 1. His appropriation of it to himselfe As for me I will serve the Lord. 2. The extension of his Religion to his family As for me and my house we will serve the Lord. 3. The Order of it First himselfe will be Religious and then his house I and my house c. 1. For the first The service of God to be the sum of all Religion 1 The Epitome of Religion it appears by those places of Scripture where true Religion is commanded Exod. 23 25. Ye shall serve the Lord your God To serve God Deut. 10.12 What doth the Lord thy God require of thee but to serve him with all thy heart and all thy soul How To keep the Commandements of the Lord c. That is all his Commandements of both Tables Some there are who distinguish Worship and Service making Worship the object of the first Table and Service of the second but without any ground of Scripture for that holds out Service as more general and including Worship as a more special part of Gods Service as is evident in the texts above cited and many more like unto them We may better distinguish the Service of God into Imediate which is properly called Worship in the fiâ—st Table and Mediate by men which is called Righteousnesse in the second Table for though we do not properly worship God by doing the works of righteousnesse yet are we said to serve God in doing to men the duties of the second Table As the Apostle sayes of servants That in obeying their Masters they serve the Lord Christ Col. 3.24 We note this because it will be of use anone 2 Joshua's Resolution 2. For the particulars of the second part Joshuahs resolution many things might be obseved but we shall wave them all and look at him onely as an Housholder with Relation to his family I and my house will serve the Lord and draw out this one Observation That it is the property Observation and duty of a good Housholder to provide and taks care that all under his charge doe serve the Lord that is be religious and righteous the one towards God the other towards men 1 Proved We shall first confirme it and then apply it confirme it 1. In general 1 In general by examples And here we have first the commended example of Abraham the father of the faithful by God himselfe Gen. 18.19 I know Abraham that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgement c. Which also he practised Gen. 14.14 where we heare of his trained or instructed catechised servants And Gen. 17.23 being entered into Covenant himselfe and circumcised he circumcised the same day Ishmael his sonne and all that were borne in his house Gen. 35.2 Jacob purgeth his family and bought with money This Family Religion or Reformation is graciously and couragiously resolved on by David Psal 101.2 c. I will behave my selfe wisely in a perfect way I will walke within my house with a perfect heart c. And marke his wisdom both in the constitution and ordering of his Family ver 3. I will set no wicked thing a thing of Belial the discription of a wicked person before mine eyes I hate the work of them that turn aside c. I will not know a wicked person ver 4. as if said None such shall come into my house He that worketh deceit shall not dwell in my house or if he doe unawares come in he that telleth lyes shall not tarry in my sight ver 7. Who then shall serve him he that will serve God with him Mine eyes shall be upon the faithful of the Land that they may dwell with me He that walketh in a perfect way as I resolved to do ver 2. he shall serve me Hence it is observable in the New Testament that as a proper consequence of the Housholders conversion when any such believed his Family believed with him Joh. 4.53 it s said of that Nobleman Himselfe believed and his whole house So Acts 16.15 Lydia was converted baptized and her houshold and ver 33. the Jaylor was baptized he and all his as if they had learn'd Joshuahs resolution As for me and my house we will serve the Lord. This for the general 2 Specially in two Respects 2. We shall look more specially and particularly at those Duties which concern the good Housholder to performe and practice and that with Respect either to his Relations or to the particular Services required in the Family 1 To the several Relations in the Family As 1. In respect to his several Relations in the Family which oftentimes if not alwayes are of three sorts 1. As anâ— Husband to a wife 2. As a Parent to children 3. As a Master to servants The same person may stand in this threefold Relation and in all these the Duty lies upon him to see that all under his charge do serve the Lord See the particulars 1. As an Husband to a Wife 1 As an Husband to a Wife And the Apostle hath instructed him in that 1 Pet. 3.7 Likewise ye Husbands dwell with them your wives according to knowledge c. That is being able and ready to instruct and guide them in the service and wayes of God This is implied also 1 Cor. 14.35 If wives will learn any thing let them ask their Husbands at home and ver 34. they are commanded obedience as also saith the Law which implyes he hath power to command them
required in the family to be exercised by the Master of the house How much ignorance of God and his word in most families For neglect of How much loosnesse profanenesse wickednesse in children servants wives Take but the reason of all in a word it is because there is no care of the service of God in the family by the Chief of the family Look but upon the particular services 1 Morning and evening prayers in the family 1. A constant course of Morning Evening Prayers is one principle part of the service of God in the family which is evinced by this one argument because some deny the necessity of it and call for Scripture for it to omit others Because it being God that hath placed men in a Community setting the solitary in families Psal 68.6 it cannot be justly conceived he did this meerly for their worldly conveniences but rather that they should improve their Society to his glory who is the Lord of them altogether as well as of every one single so to worship him joyntly as well as of every one solitarily and apart Zach. 12. And as Congregations or publick Assemblies are appointed purposely for the more solemne worship of God by all several families So are families for a joynt and lesse solemne worship of God by all the single persons thereof together And indeed how hath the family that knowledge of God to be 1. Their great Lord and Master 2 The Author of their peace among themselves Psal He maketh men to be of one minde in an house that the Governour is gentle to his inferiours and they dutiful to him 3. The Author of all blessings to them all of health and strength to follow their labours and of successe and comfort in them if they agree not together to joyne in worship of that their Lord and in tendering Prayers and Praises for such things as they expect and receive from him But now how visible how common is the neglect of this service of God How many or rather how few families are there that keep this course How many goe to bed like their Swine and rise again like their Dog without ever calling upon Gods Name to give thanks for mercies received or pray for what they want The very Lords Prayer which runs in the plural implyes this a dayly duty of every man and being a society it requires it of all together that can meet to say Our Father c. and thine is the Kingdome c. The House is a little Church and so may be called an House of Prayer 2. Reading and hearing of the word 2 Reading and hearing of the word is another commanded service as by every person single so by all together in the family It concerns the Master of the family to see this done Deut. 11.18 c. is expressed for this to make the Scriptures known to their houshold speaking of it to them writing it upon the posts and gates and reading of it is now the readiest way But now how many Families have not one Chapter read from years end to years end at least from Sabbath to Sabbath How shall they understand the word in publick Col. 3.16 that are not acquainted with it in private The Apostle commands Let the word of Christ dwell in you richly in all wisdome teaching and admonishing one another c. And it was the commendation of Timothius Parents that he knew he holy Scripturs from a child which onely are able to make a man wise to salvation In many families and they great ones we may finde Play-Books and amorous lacivious discourses frequently read but rarely a Chapter of the Bible all the week long Is it any wonder then that wives children servants are so bad 3. Catechising and instructing of those under their charge 3 Catechising is another Service of God Deut. 6.6 Thou shalt whet them upon thy Children c. or sharpen them by often repeating and the best meanes to work knowledge of God and his service in the hearts of inferiours Traine up a childe and servant in the trade of his youth and when he is old he shall not depart from it Thus did David drop Religion into Solomon while a childe Pro. 4.3 4. and so did his mother Bathsheba Pro. 31.1 2. c. Timothies did the like 2 Tim. 2. But how is this every where neglected Few children or servants are taught the Catechisme the first principles of Religion Hence the unprofitablenesse under the best publick preaching Hence so many are seduced into so many grosse errors and heresies and profanesse 4 Singing of Psalms 4. Singing of Psalmes is another service of God in the family as well as in the publick See Col. 3.16 Teaching and admonishing one another with Psalmes and Hymnes and spiritual Songs making melody in your hearts to God We heare Ballads and Jigs and filthy Songs sung in families but not a Psalme all the year long 5. Grace before and after meales 5 Grace at meales is a part of Prayer and Praises due to God but shamefully neglected in families or but a meer formality if used without any reverence Is it any wonder children servants be so bad to them when they are so bad to God that they do as the children of Israel did Sit down to eat and drink and rise up to play and that play was Idolatry Our blessed Saviour himselfe never eat himselfe or fed others at his Table but he blessed and gave thanks Mark 8.6 7. the Apostle Paul amongst Heathens observed the same Acts 27.35 And the same Apostle speaking of meats particulary God hath created them to be received with thanksgiving of them which believe know the truth For every creature of God is good if it be received with thanksgiving For it is sanctified by the word of God and prayer 1 Tim. 4.3 4 5. As if it were not good if not sanctified by prayer and thanksgiving but may prove a Serpent even a poyson to soul or body And the neglect hereof argues in the Apostles Logick that such persons neither believe nor know the truth Let them consider it 6 Sanctification of the Sabbath 6. Lastly Sanctification of the Sabbath by the whole family in all or most of the duties aforesaid publickly and privately is the care of the chief housholder as in the fourth Commandment Remember thou keep holy the Sabbath day Thou Master and thy sonne and daughter manservant and maidservant What need so particular enumeration if there were not a great weight in the performance thereof But where shall we finde the family that doth all this when the Housholders themselves neglect or profane it by their own example and imploy their children and servants in businesses to keep them from the publick Congregation or leave them to come or goe at their own pleasure or to spend the day in Idelnesse or Sports pastimes that day How can these men say truly I and my
house we will serve the Lord I shall onely say more truely what once was falsly applied to our Saviour This man is not of God because he keepeth not the Sabbath day because he takes no care that his family with him do keep the Sahbath day And thus much of the third Use 4. Exhortations to the duty where 4. The last is a word of Exhortation to set on this duty upon all Chiefe Housholders in all their Relations to resolve with Joshua what ever others doe As for me and my house we will serve the Lord. To perswade them more effectually to the performance hereof I shall propound some more special Motives and then prescribe some Directions or meanes how they may effect it 1 The Motives from the Good 1. The Motives besides those Reasons used in the Doctrinal part which should be sufficient to perswade any Christian I shall adde these which shall have respect 1. To the family 2. To the publick 3. To themselves 1 To the Family 1. To the Family It is the greatest Good they can doe to them to make them Religious To provide an Estate or inheritance for children meat drink and wages for servants is no more than Turks and Heathens doe What singular thing is this yea they provide meat and drink for their beasts and no more for their families soules to leave them interested in the Covenant of grace under the favour blessing protection of God when they are gone hence this is the choisest and chiefest good and for this they will blesse God for them for ever 2. To the publick 2 To the publick in Towns Countries Church Nation which are all made up of families as families of single persons To make the family good and Religious makes good Magistrates good Subjects good Husbands good Wives good Masters good Servants good Neighbours when any of the family swarmes as I may so say into other Societies The Town Country Kingdome is bettered and blessed by such He or She will never be good neighbours Subjects c. that were not good in their Family Relations He will never be good Father that was not a good childe nor she a good Mother that was not a good daughter nor he good Master that was a naughty servant and so of the rest Absolom who was a rebellious childe proved a traiterous Subject Hophin and Phineas that were disobedient children proved sacrilegious Priests c. There is a saying of the Philosophers Mulus vir bonus civis An ill man may be a good Citizen But Divinity sayes An ill man can no more be a good Citizen or neighbour then evil can be good The want therefore of family Reformation is the cause of all the miscarriges abroad in Townes Churches Country Nation Hence come all those disorders in Townes Nations Drunkennesse Vncleannesse Profannesse c. from want of discipline in families This fills the Goales and furnishes the Gallows Be the Lawes Orders in Cities Churches never so good yet all in vain if Masters of families neglect their duties Much complaint there is of the general badnesse of the times but they may thank themselves And as for the Church or Congregation the long desired and by some much endeavoured Reformation sticks here The want of this Resolution in Masters of families I and my house will serve the Lord makes all the Ministers labours unfruitful It 's impossible a Minister should teach instruct and make a Town or Congregation Religious unlesse assisted by the Governours of houses If their Housholds be not taught the Principles of Religion at home acquainted with the word by private reading brought to attend on and call'd to account for publick Ordinances all our labour comes to nothing As then the Housholders intend the Publick good of State and Church let them resolve I and my house c. See Psal 101. last this mend all 3. To themselves 3. To themselves it is if the other prevaile not self-love should It is for their own greatest good and that two wayes 1. The way to make them faithful diligent profitable to themselves 1 For their profit is to make them truly religious Now Wives children servants obey them for Conscience sake towards God Onesimus while unregenerate was unprofitable to his Master Philemon a purloyner it seems and a runaway But Paul having converted him sends him home now profitable Ungodly and profane servants are commonly idle deceitful at best but Eye-servants and bring a curse upon the whole family But religious servants if truly so prove faithful you may trust them with any thing with all you have as Potiphar did Joseph and Laban did Jacob and they dare not be false And diligent in their labours because they set themselves alwayes under the eye of God and when their Masters eye is far off them they see him that is invisible But above all they are Prayerful morning evening and at all times and so procure a blessing on their labours upon estate children businesses intrusted with them See an instance in Abrahams servants Gen. 24.12 his prayer for successe of his journey and businesse and ver 33. his faithfulnesse and diligence not eat till know the issue They then are enemies to their own profit that endeavour not to make their families good 2 This is for their comfort 2 For their comfort living or dying when they shall see their care and labour succeed and blessed by God with grace and holiness in their families what joy and comfort will this be to have been instrumental to their salvation I have saith he no greater joy than this to see my children walking in the truth A wise son maketh a glad father but a foolish one is an heavinesse and shame to his mother So is a wise and religious servant no lesse honour than comfort to his Master If it succeed not yet a comfort to hem that they have done their duty Though it be a grief to see no fruits of their travel yet much more when conscious of their neglect of their soules In hell nothing more tormenting than for not having done their duty to help them to salvation by instruction admonition correction but rather to further their damnation by wicked examples and so to be filled with their curses as soul-murderers Let all these things bee considered I might remember them of the famous examples of such Housholders as were careful to make their families Religious in Scripture and Stories those afore named Abraham Jacob David c. And that of Constantine the Emperour whose house was for Religion like a Church I shall give but one of later times That of Lewes the ninth King of France who was found instructing a poor kitchin boy and being asked why he would doe so said The meanest hath a soul as precious as my owne and bought with the same blood of Christ But I forbeare any more and come to 2. The Directions 2. The directions or means how they
may make their Families religious with themselves 1. Begin at home 1. Begin at home and make themselves examples to their Families as Joshua here observes the right order I first and then my house shall serve the Lord Inferiours look more at what Superiours doe then what they say The wickednesse of the Heathens was from the lewdnesse of their gods and goddesses as the Poets described them Jupâ—ter adulterous Venus a wanton Bacchus a revelling drunkard c. Who will care to be better then his God what servant will be more religious than his Master or maid than her Lady or Mistresse Nay it is a shame to a Parent or Master to have his children or servants better then himself And this is the reason why dissolute and wicked Masters will not endure religious servants because their life is a real reproof Solomons experience tells us When a Ruler of House or Town or Nation hearkens to lyes all his servants are wicked Pro 29.12 It 's true in other vices of Superiours when they are Drunkards Vnchast Profane their servants are so too or will quickly be made such If you would have your families in all Relations religious and holy be you holy in all manner of conversation if you be wicked it s in vain to offer to make them good It will be said Physitian heal thy self Nothing either silences or duls the edg of instructions reproofs corrections more then to hear Thou that teachest another teachest thou not thy selfe Thou that sayest thy Wife Childe Servant should not commit Adultery be drunk be a profaner of the Sabbath lye swear c. dost thou do all or any of these things As one candle cannot light another if it selfe be out so nor shall an housholder inform or inflame his family with the love of God and godliness if himselfe want it or reforme those that walk disorderly if himselfe need Reformation Reformation never sticks but as they say in fleying of a beast at the Head When one told Sigismund the Emperour Let the Reformation begin from the Minorites a kind of Fryars No sayes he if ever it be done it must begin at the Majorites We heard afore when the chief Housholder was converted believâ—d all his house believed also 2. Look to the constitution of the Family 2. Look well to the constitution of your Families as some say of Churches the house being to be a lesser Church that they be at least visible Saints that is apparently religious though perhaps secret hypocrites That is look well when you first set up a family whom you admit into that society Especially for a wife servants for Children cannot be chosen but given as a gift from God If in choice of a Wife men look either onely or chiefly at Beauty Parentage Portion it matters not for Râ—ligion if they be vexed with an ill piece of Housholdstuffe they may thank themselves and make the Reformation of the Family very difficult if not impossible When the Husband shall call to prayers and the Wife to playing Carding Dice what hope of Reformation or Religion there When Mical shall scâ—ffe at Davids devotion what can be expected that 's good Woe be to him that hath a Philistine in his bosome as Sampson had So if in choice of a servant men shall look onely at their own service for such an imployment never care for the Religion or godlinesse of that servant the lesse of that the better is it any wonder they complaine of ill servants and bad services can you look they should be faithfull to you when they and you are unfaithful to God Mark and imitate Davids choice Psalm 101.4 I will not know a wicked person v. 6. Mine eyes shall bee upon the faithful that they may dwell with me c. 3. Set up Religion in earnest 3. Set up and keep up Family Religion in earnest and not in formality only Instruction Catechising Reading of the word praying sanctification of the Sabbath c. in your selves and yours And resolve to exercise and execute Family-discipline upon those that are incorrigible If admonition reproofe correction will not amend them proceed to the censure of houshold Excomunication the house being a lesser Church So David resolved Psal 10.4 5 7. A froward heart shall depart from me He that privily slandereth his neighbour him will I cut off He that telleth lies shall not tarry in my sight in my house Let no Swearer Drunkard Vnclean person c. dwel or tarry in your houses Tell them As for me and my house we will serve the Lord if you will not serve the Lord with me you shall not serve me 4. Keep out as much as you can all wicked Companions from your houses 4. Keep out It s not possible to keep Religion up in your Families in power and purity when Swearers Drunkards c Atheists and Scorners of godlinesse may have entertainment and countenance therein These will corrupt your children and servants and well if not your wives These will scoffe you out of your Religion or coole and quench your devotion Prayers and Reading c must bee sometimes intermitted to gratifie them Sabbaths must be profaned for their sakes Say then you Masters of houses Away from me ye wicked I will keep the commandements of my God even Strangers of old were to be kept from profaning of the Sabbath as in the fourth Commandement the stranger that is within thy gates or if not to be turned out of doores out of the gates Nehem. 13.17 21. If they will not observe the religious services of the house nor goe with you to Gods house let them not lodge in your houses Say then peremptorily say and hold it As for you doe as you think good be wicked profane c. it is like you But as for me and my house we wâ—ll serve the Lord. Lastly to conclude all Here might have been added a short exhortation to all sorts of Inferiours in the Family relations Inferiors to submit to this way as wives children servants to submit to this Religious Ordering or Reformation by the Governour of the house If he must necessarily command they ought conscientiously to obey that so the family Town Church State may be happily reformed and blessed Chapter 1. The Duties of Children to their Parents Col. 3.20 Children obey your Parents in all things for that is well pleasing to the Lord. Q. WHat are the parts of this Text A. Three 1. A duty Obey your parents 2. The extent of it in all things 3. The reason or motive For this is well pleasing to the Lord. Q. What is meant by children and Parents A. By children are especially meant such as proceed by natural generation by Parents natural Parents both father and mother Q. What are the grounds of childrens duties to Parents contra 2 Tim. 3.3 A. A mixture of love and fear love from the affections of Parents to them and fear from the authority of
be fitted to make good Masters 3. And prove themselves good servants to God and truly gracious Tit. 2.10 11. and adorne the Gospel and Religion Chapter 4. The Duties of Masters to their Servants Eph. 6.9 Masters do ye the same things to them forbearing threatning knowing that your Master also is in heaven Col. 4.1 Masters give unto your servants that which is just and equal knowing that ye also have a Master in heaven Q. WHat are the parts of these Texts A. Two 1. The duties in general Justice and Equity 2. The reason knowing that ye have a Master in heaven Q. What duties concern Masters A. 1. Care in chusing good servants as Psal 101. at large especially godly and religious 2. Conscience in using them well Q. Wherein doth this last consist A. 1. In a wise maintaining their authority as the authority of God 2. In a right managing of it Q. How may they maintaine wisely their Authority A. 1. By a good example and worthy carriage Josh 24.15 Psalm 101.1 2. 2. By an awful carriage that servants may stand in fear of them 3. By keeping a distance from them least familiarity breed contempt Prov. 30.22 29.21 Q. What is the extent of their Authority A. 1. In their commands restrained to the Laws of God and exercised in execution of Gods commands as Abraham Gen. 19. Levit. 25.43 2. In their corrections which must be moderate and discreet in consideration of the age sexe fault of the person c. Q. How may they manage rightly their Authority A. By Justice and Equity as the Text. Q. What doth Justice respect A. 1. The souls of their servants in their edification and salvation Josh 24.15 to serve the Lord by teaching them Principles of Religion bringing to publick worship calling them to account and praying with them and for them Jer. 10.25 2. Their bodies cherishing them with wholsome food fit apparel Pro. 31.21 Deut. 5.14 moderate labour convenient rest vales and in sicknesse physick needful Matth. 8 6. 3. Their estate that they may have a calling and that they may live of themselves Gen. 30.30 Q. What doth Equity require of them A. 1. A good esteem of them not as slaves but as children rather 2 Kin. 5.13 1 Cor. 7.22 2. Taking notice of their goodnesse with approbation and kind acceptance Matth. 25.21 Rom. 13.3 well done good servant 3. Rewarding the good when goe away as Deut. 15.13 Q. What motives are there to enforce these duties upon them A. 1. They have a Master over them and this will be a spure to incite them to their duty and a curb to do no wrong to them because he takes notice of both 2. Their Equality in regard of God ye also have a Master and so fellow-fellow-servants Math. 24 49. 3. In heaven servants are admitted there no respect of persons with God And yet there is far greater distance between God and them than betwen them and their servants Chapter 5. Of Marriage in general Heb. 13.4 Marriage is honourable among all c. Q. WHerein appears the honour of Marriage A. 1. In the Author God himselfe 2. In the place Paradise Gen. 2.18 21. c. 3. In the time in Innocency 4. In the persons the first Parents of all 5. In the manner consultation c. Q. What are required to Marriage A. 1. A right conjunction of man and woman 2. The common and mutual duties which concern them both alike 3. The particular duties of each party Q. Who are accounted Husband and Wife A. They who are rightly joyned together in marriage and of two made one flesh Q. Who are parties fit to marry A. They who having ripnesse of years and wisdom to chuse no way made impotent to marriage duties 1 Cor. 7.36 Q. Who are to be accounted impotent A. Born or made Eunuchs by any occasion Mat. 19.12 or dangerously diseased Q. May all sorts of person but such marry A. Yes all Heb. 13.4 1 Tim. 4.1 3. as the disease of Concupiscence is common to all 1 Cor. 7.2 9. Q. In choice of a person what is required A. Choice of a fit helper Gen. 2.18 Q. What makes a fit helper A. 1. One not within the degrees of consanguinity or affinity prohibited 2. Equality in Age Condition Estate and Piety Luk. 1.6 Q. How may a godly person be known A. 1. By their religious education and their answerable walking 2. By the report and fame with the good 3. By the lookes if modest and chast c. 4. By the speech if sparing and humble 5. By the Apparel 1 Pet. 3. 6. By the Companions like will to like Q. After what manner are fit persons to be joyned together A. 1. By a mutual liking of each other Gen 24.58 2. By an actual contract Gen. 19.14 18. Luk. 1.27 a promise of marriage in due time 3. By a publick solemnization of the marriage Q. What are the ends of marriage A. 1. To be fit helpers one of another 2. Propagation of an holy posterity 3. To avoid fornication 1 Cor. 7.2 Q. What are those mutual and commâ—n duties concerning both parties alike A. 1. Such as concern them between themselves 2. Joyntly with respect to others Q. What are the duties that concern them between themselves A. 1. Such as respect the very being of marriage 2. Or such as respect the well being of it Q. What are those mutual duties to one another which respâ—ct the being of marriage A. 1. Matrimonial unity accounting one another to be one flâ—sh and that without desertion of one another except in case of Death or Adultery Math. 1. Cor. 7.10 11. c. 2. Matrimonial chastity or faithfulnesse in the Covenant of marriage Mal. 2.14 15. Tit. 2.5 Q. What reasons are there for this chastity A. 1 It s one end of marriage 1 Cor. 7.2 2 It preserves an holy posterity Mal. 2.15 3 It s the honour of marriage Heb. 13.4 Q. What is the best remedy against unchastity A. The rendering mutually to each other due benevolence 1 Cor. 7.3 4 c. Q. What are those mutual duties which tend to the well being of marriage A. 1 Mutual love or entire affection one towards another Epp. 5. last Tit. 2.4 1 Cor. 16.14 This is the ground of all their duties 2 Mutual concord and. peace by unity of minds Eph. 4.3 avoiding contentions Pro. 21.9 Q. What are the best meanes to preserve love and peace between them A. 1. All offences must be carefuly prevented 2. If given by one not taken by the other forbearing one another Eph. 4.2 and forgiving v. 32. 3. Beware of jealousie or occasions of it 4. Study to please one another 1 Cor. 7.33 34. Q. What other common duties concern both A. In general a provident care for one anothers good Q. What are the means to promote that care A. 1. Cohabitation or dwelling together forsaking all others Psal 45.10 1 Cor. 7.12 1 Pet. 3.7 2. Prayers not onely singly
to know and serve God How else can an Husband say as Joshua I and my house will serve the Lord when one principal party is at liberty to serve the Devil without controle 2 As a father to children 2. As a Father or in his death or absence a Mother unto children The Scripture is expresse for this and full Deut. 6.7 8. These words which I command thee shall be in thine heart And thou shalt teach them diligently to thy children and thou shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou liest down and when thou risest up The same is repeated again to note the excellency and necessity and common neglect of this duty Deut. 11.18 with this addition in both places Thou shalt write them upon the dooreposts of thy house and upon thy gates to make them know and remember them the better So Pro. 22.6 Train up a childe in the way he should goe and when he is old he will not depart from it The New Testament speaks the same language Eph 6 And ye Parents bring up your children in the nurture and admonition of the Lord. 3. As a Master to servants 3 As a Master to servants Abrahams example is here recorded for imitation He will command his houshold as well as his children that is his servants and they shall keep the way of the Lord c. That Psal 101. is Davids profession for ordering his servants He will have all his servants faithful and religious or make them such or else eject and turn them out of doores The Masters of families Exod. 12.44 were to see that their servants did eat the Passeover and did sanctifie the Sabbath Exod. 20. in the fourth Commandâ—â—ent Thus in respect to his Relations 2 To the kinds of service of God 2. In respect to the several kinds of Services of God to be maintained in the Family and they are as we said of two sorts 1 Immediate in the first Table 1. Immediate service of God in the first Table of the law called specially Worship and that according to the four Commandments thereof 1. To know feare love trust delight in God required in the first Commandement 2. To cause them to know and attend upon all instituted Ordinances of worship as Prayers Reading hearing the word Grace Thanksgiving at Meales Sacraments c 3. To Reverence Gods Name in not taking it in vain and reverent using of all his Ordinances and Creatures 4. To sanctifie his Sabbath These the chief Housholder is to take care of in all in his Family as the places afore-cited manifest 2. Mediate Service 2 Mediate in the second is that which at second-hand redounds to God by serving of men according to the Commandements of the second Table Teaching them to be obedient to Superiours to be meek quiet peaceable To be chast and temperate To be just and righteous in their dealings To be true and faithful in their words And to be moderate in their desires contented with their own estate c. In doing these things men are said by reflexion and at last result to serve God as is clearely spoken of servants Col. 3.24 and Eph. 6.6 Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart And ver 7. With good will doing service as to the Lord and not to men God is pleased to esteem himselfe served and worshipped in faithfull performance of the works of our callings and duties of the second Table to our neighbour as well as in our Immediate worship of himselfe in the first Table 3. By Reason Thus have we both explained and confirmed the Doctrine by light and proofes of Scripture we shall adde the light and strength of Reason 1. He is Gods Deputy 1. The chief Housholder is in his family Gods Deputy or Vice-roy yea a God to his Wife children and servants as Moses was to Aaron Exod. 4.16 Liberis suis Pater Dei vice est Greg. Naz. And therefore to manage his Authority for God in promoting his service in the little World or Kingdom of his own House He hath Gods Titles of Father and Lord put upon him and so the Supreame power in the family to command all his subjects for so they are in a sense for God As was said of Abraham he will command his Houshold c. He is also called the Head of the Family though chiefly of his wife to oversee and guide the body that little Domestical body 2. The Chief housholder Christian is in Christs stead 2 In Christ stead in all his offices As to his family And hence it is said of dutiful servants that in serving their Masters they serve the Lord Christ Col. 3.24 whose Deputies Masters are to them Whereupon they are invested with all his Offices as every good Christian is to himselfe Rev. 1.6 1 Pet. 2. of Prophet Priest and King These three Offices met all in one man at the beginning as in Adam to be sure he was all these to his Family afterwards they were severed and distributed into several persons one a Prophet another a Priest another a King Sometimes two of them met in one person a Priest a King as Melchisedeck a Prophet and a Priest as Samuel a Prophet and a King as David But they never met all in one person till Christ the Second Adam was anointed above his fellowes and recovered that which the first Adam lost And this Oyntment descended to the skirts of his garments the meanest of his Members but especially to Houshlders as their primitive right to be in one person a Prophet a Priest and a King to his Family Touch but the particulars 1. A Prophet 1. A Prophet to teach and instruct his Houshold Deut. 6.6 Thou shalt diligently teach them c. Eph. 6.6 Every Housholder is a Preacher to his own family a Minister in a sense to read and expound with modesty the word of God to Catechise and instruct his wife children servants 2. A Priest 2 A Priest to offâ—r Sacrifice for them and with them as Job did for his Both propitiatory sacrifice after a sort that is praying for pardon of their sins and for grace and Peace-offerings or Eucharistical Sacrifices of Praises and Thanksgiving for them and with them as for himselfe 1 Pet. 2.9 Ye are a royal Priest-hood that ye should shew forth the praises of him Heb. 13.15 who hath called you out of darknesse into his marvelous light 3. A King 3. A King to rule and command as well as to protect his family Abraham will command his Houshold c. And the Coercive and correcting power over his family argues his authority to be King-like The very Heathens acknowledged this truth by the light of Nature Eph. 1. last That every man should beare rule in his own house It is spoken with respect to the Wife