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Transcriber's Note:

The text of Part II of A Christian Directory has been transcribed from pages 394 to 547 of Volume I of Baxter's Practical Works, as lithographed from the 1846 edition. Part II addresses family duties. A table of contents has been inserted to assist the reader.

CHRISTIAN ECONOMICS:

OR,

THE FAMILY DIRECTORY, CONTAINING DIRECTIONS FOR THE TRUE PRACTICE OF ALL DUTIES BELONGING TO FAMILY RELATIONS, WITH THE APPURTENANCES.

Table of Contents

Page

DIRECTIONS ABOUT MARRIAGE; FOR CHOICE AND CONTRACT.

AS the persons of christians in their privatest capacities are holy, as being dedicated and separated unto God, so also must their families be: HOLINESS TO THE LORD must be as it were written on their doors, and on their relations, their possessions, and affairs. To which it is requisite, 1. That there be a holy constitution of their families. 2. And a holy government of them, and discharge of the several duties of the members of the family. To the right constituting of a family, belongeth, The right contracting of marriage, and, The right choice and contract betwixt masters and their servants. For the first,

Here it must be carefully observed, 1. That the two first reasons for marriage, or any such like, have their strength but in subordination to the third . And that this last reason is of itself sufficient without any of the other, but none of the other are sufficient without this. If it be clear that in a married state you have better advantages for the service of God, and doing good to others, and saving your own souls, than you can have in a single state of life, then it is undoubtedly your duty to marry; for our obligation to seek our ultimate end is the most constant, indispensable obligation. Though parents command it not, though you have no corporal necessity, yet it is a duty if it certainly make most for your ultimate end. 2. But yet observe also, that no pretence of your ultimate end itself will warrant you to marry, when any other accident hath first made it a thing unlawful, while that accident continueth. For we must not do evil that good may come by it. Our salvation is not furthered by sin; and though we saw a probability that we might do more good to others, if we did but commit such a sin to accomplish it, yet it is not to be done. For our lives and mercies being all in the hand of God, and the successes and acceptance of all our endeavours depending wholly upon him, it can never be a rational way to attain them, by wilful offending him by our sin! It is a likely means to public good for able and good men to be magistrates and ministers; and yet he that would lie, or be perjured, or commit any known sin that he may be a magistrate, or that he may preach the gospel, might better expect a curse on himself and his endeavours, than God's acceptance, or his blessing and success; so he that would sin to change his state for the better, would find that he changed it for the worse: or if it do good to others, he may expect no good but ruin to himself, if repentance prevent it not. 3. Observe also, that if the question be only which state of life it is which best conduceth to this ultimate end, then any one of the subordinate reasons will prove that we have a call, if there be not greater reasons on the contrary side. As in case you have no corporal necessity, the will of parents alone may oblige you, if there be no greater thing against it: or if parents oblige you not, yet corporal necessity alone may do it: or if neither of these invite you, yet a clear probability of the attaining of such an estate or opportunity, as may make you more fit to relieve many others, or be serviceable to the church, or the blessing of children who may be devoted to God, may warrant your marriage, if no greater reasons lie against it; for when the scales are equal, any one of these may turn them.

And as to the particular questions, to the first I answer, If parents forbid their children to marry while they live, it is convenient and safe to obey them until death, if no greater obligation to the contrary forbid it: but it is necessary to obey them during the time that the children live under the government of their parents, as in their houses, in their younger years . But when parents are dead, or when age or former marriage hath removed children from under their government, a smaller matter will serve to justify their disobedience here, than when the children in minority are less fit to govern themselves. For though we owe parents a limited obedience still, yet at full age the child is more at his own disposal than he was before. Nature hath given us a hint of her intention in the instinct of brutes, who are all taught to protect, and lead, and provide for their young ones, while the young are insufficient for themselves; but when they are grown to self-sufficiency, they drive them away or neglect them. If a wise son that hath a wife and many children, and great affairs to manage in the world, should he bound to as absolute obedience to his aged parents, as he was in his childhood, it would ruin their affairs, and parents' government would pull down that in their old age, which they built up in their middle age.

The third chapter of Numbers enableth parents to disoblige a daughter that is in their house, from a vow made to God, so be it they disallow it at the first hearing. Hence there are two doubts arise: 1. Whether this power extend not to the disobliging of a promise or contract of matrimony. 2. Whether it extend not to a son as well as a daughter. And most expositors are for the affirmative of both cases. But I have showed you before that it is upon uncertain grounds: 1. It is uncertain whether God, who would thus give up his own right in case of vowing, will also give away the right of others, without their consent, in case of promises or contracts. And, 2. It is uncertain whether this be not an indulgence only of the weaker sex, seeing many words in the text seem plainly to intimate so much. And it is dangerous upon our own presumptions, to stretch God's laws to every thing we imagine there is the same reason for; seeing our imaginations may so easily be deceived; and God could have expressed such particulars if he would. And therefore it is but to say, Thus and thus should God have said, when we cannot say, Thus he hath said. We must not make laws under the pretence of expounding them: whatsoever God commandeth thee, take heed that thou do it: thou shalt add nothing thereto, nor take ought therefrom, Deut. xii. 32.

But especially the ministers of the gospel should think what they do, and think again, before they enter upon a married life. Not that it is simply unlawful for them, or that they are to be tied from it by a law, as they are in the kingdom of Rome, for carnal ends and with odious effects. But so great a hinderance ordinarily is this troublesome state of life to the sacred ministration which they undertake, that a very clear call should be expected for their satisfaction. That I be not tedious, consider well but of these four things: 1. How well will a life of so much care and business agree to you, that have time little enough for the greater work which you have undertaken? Do you know what you have to do in public and private? in reading, meditating, praying, preaching, instructing personally, and from house to house? And do you know of how great importance it is? even for the saving of men's souls? And have you time to spare for so much worldly cares and business? Are you not charged, "Meditate on these things: give thyself wholly to them," 1 Tim. iv. 15. "No man that warreth, entangleth himself with the affairs of this life, that he may please him that hath chosen him to be a soldier," 2 Tim. ii. 4. Is not this plain? Soldiers use not to look to farms and servants. If you are faithful ministers, I dare confidently say, you will find all your time so little for your proper work, that many a time you will groan and say, Oh how short and swift is time! and, Oh how great and slow is my work and duty! 2. Consider how well a life of so great diversions, avocations, and distractions, doth suit with a mind devoted to God, that should be always free and ready for his service. Your studies are on such great and mysterious subjects, that they require the whole mind, and all too little. To resolve the many difficulties that are before you, to prepare those suitable convincing words, which may pierce and persuade the hearers' hearts, to get within the bosom of a hypocrite, to follow on the word till it attain its effect, and to deal with poor souls according to their great necessity, and handle God's word according to its holiness and majesty, these are things that require a whole man, and are not employments for a divided or distracted mind. The talking of women, and the crying of children, and the cares and business of the world, are ill preparations or attendants on these studies. 3. Consider well whether a life of so great disturbance be agreeable to one whose affections should be taken up for God; and whose work must be all done, not formally and affectedly with the lips alone, but seriously with all the heart. If your heart and warm affections be at any time left behind, the life, and power, the beauty, and glory of your work are lost. How dead will your studies, and praying, and preaching, and conference be! And can you keep those affections warm and vigorous for God, and taken up with heaven and heavenly things, which are disturbed with the cares and the crosses of the world, and taken up with carnal matters? 4. And consider also how well that indigent life will agree to one that by charity and good works should second his doctrine, and win men's souls to the love of holiness. If you feed not the bodies of the poor, they will less relish the food of the soul. Nay, if you abound not above others in good works, the blind, malicious world will see nothing that is good in you; but will say, You have good words, but where are your good works? What abundance have I known hardened against the gospel and religion, by a common fame, that these preachers are as covetous, and worldly, and uncharitable as any others! and it must be something extraordinary that must confute such fame. And what abundance of success have I seen of the labours of those ministers, who give all they have in works of charity! And though a rich and resolved man may do some good in a married state, yet commonly it is next to nothing, as to the ends now mentioned; wife, and children, and family necessities devour all, if you have never so much. And some provision must be made for them, when you are dead: and the maintenance of the ministry is not so great as to suffice well for all this, much less for any eminent works of charity besides! Never reckon upon the doing of much good to the poor, if you have wives and children of your own! Such instances are rarities and wonders. All will be too little for yourselves. Whereas if all that were given to the poor which goeth to the maintenance of your families, you little know how much it would reconcile the minds of the ungodly, and further the success of your ministerial work.

The means to quench this lust called love, I have largely opened before. I shall now only remember you of these few. 1. Keep asunder, and at a sufficient distance from the person that you dote upon. The nearness of the fire and fuel causeth the combustion. Fancy and lust are inflamed by the senses. Keep out of sight, and in time the fever may abate. 2. Overvalue not vanity. Think not highly of a silken coat, or of the great names of ancestors, or of money, or lands, or of a painted or a spotted face, nor of that natural comeliness called beauty: judge not of things as children, but as men: play not the fools in magnifying trifles, and overlooking inward, real worth. Would you fall in love with a flower or picture at this rate? Bethink you what work the pox, or any other withering sickness, will make with that silly beauty which you so admire: think what a spectacle death will make it; and how many thousands once more beautiful, are turned now to common earth! and how many thousand souls are now in hell, that by a beautiful body were drowned in lust, and tempted to neglect themselves! and how few in the world you can name that were ever much the better for it! What a childish thing it is to dote on a book of tales and lies, because it hath a beautiful, gilded cover! and to undervalue the writings of the wise, because they have a plain and homely outside! 3. Rule your thoughts, and let them not run masterless as fancy shall command them. If reason cannot call off your thoughts from following a lustful desire and imagination, no wonder if one that rideth on such an unbridled colt be cast into the dirt. 4. Live not idly, but let the business of your callings take up your time, and employ your thoughts. An idle, fleshly mind is the carcass where the vermin of lust doth crawl, and the nest where the devil hatcheth both this and many other pernicious sins. 5. Lastly and chiefly, forget not the concernments of your souls: remember how near you are to eternity, and what work you have to do for your salvation: forget not the presence of God, nor the approach of death. Look oft by faith into heaven and hell, and keep conscience tender; and then I warrant you, you will find something else to mind than lust, and greater matters than a silly carcass to take up your thoughts; and you will feel that heavenly love within you, which will extinguish earthly, carnal love.

Unmarried men are the best friends, the best masters, the best servants; but not always the best subjects: for they are light to run away, and therefore venturous, &c. Lord Bacon, Essay 8.

Wives are young men's mistresses, companions for the middle age, and old men's nurses. So that a man may have a quarrel to marry when he will. Lord Bacon, Essay.

Art thou discontented with thy childless state? Remember that of all the Roman kings, not one of them left the crown to his son. Plutarch. de Tranq. Anim.

Non bene fit quod occupato animo fit. Hieron. Epist. 5. 3. ad Paulin.

A single life doth well with churchmen: for charity will hardly water the ground, where it must fill a pool. Lord Bacon, Essay 8. The greatest works and foundations have been from childless men, who have sought to express the image of their minds that have none of their body: so the care of posterity hath been most in them that had no posterity. Lord Bacon, Essay 7. He that hath a wife and children hath given hostages to fortune. For they are impediments to great enterprises.--The best works, and of greatest merit, for the public, have proceeded from unmarried and childless men. Id. ibid. Essay 8.

The case of polygamy is so fully and plainly resolved by Christ, that I take it not to be necessary to decide it, especially while the law of the land doth make it death.

DIRECTIONS FOR THE RIGHT CHOICE OF SERVANTS AND MASTERS.

SERVANTS being integral parts of the family, who contribute much to the holiness or unholiness of it, and to the happiness or misery of it, it much concerneth masters to be careful in their choice. And the harder it is to find such as are indeed desirable, the more careful and diligent in it should you be.

Seeing the happiness of a servant, the safety of his soul, and the comfort of his life, depend very much upon the family and place which he liveth in, it much concerneth every prudent servant to be very careful in what place or family he take up his abode, and to make the wisest choice he can.

A DISPUTATION, OR ARGUMENTS TO PROVE THE NECESSITY OF FAMILY WORSHIP AND HOLINESS, OR DIRECTIONS AGAINST THE CAVILS OF THE PROFANE, AND SOME SECTARIES, WHO DENY IT TO BE A THING REQUIRED BY GOD.

This worship is of two sorts, whereof the first is by an excellency called worship, viz. When the honouring of God is so directly the end and whole business of the work, that our own advantage falls in but impliedly, and in evident subordination: such are the blessed works of praise and thanksgiving, which we here begin and shall in heaven perpetuate. Yet see a more admirable mystery of true religion; we indeed receive more largely from God, and enjoy more fully our own felicity in him, in these acts of worship, that give all to God, than in the other, wherein we more directly seek for somewhat from him. And those are the second sort of worship actions, viz. When the substance or matter of the work is a seeking or receiving somewhat from God, or delivering something religiously in his name, and so is more directly for ourselves; though yet it is God that should be our ultimate end in this too. You may perceive I make this of three sorts. Whereof the first consisteth in our religious addresses to God for something that we want; and is called prayer. The second consisteth in our religious addresses to God to receive somewhat from him; viz. 1. Instructions, precepts, promises, threatenings, from his mouth, messengers, &c. 2. The sacramental signs of his grace in baptism and the Lord's supper. The third is, when the officers of Christ do in his name solemnly deliver either his laws or sacraments. His laws either in general by ordinary preaching, or by a more particular application in acts of discipline.

Note therefore, that the governor is an essential part of the family, and so are some of the governed, but not each member. If therefore twenty children or servants shall worship God without the father, or master of the family, either present himself, or in some representative, it is not a family worship in strict sense. But if the head of the family in himself be present, with any of his children or servants, though all the rest be absent, it is yet a family duty; though the family be incomplete and maimed .

I shall now prove, that the solemn worship of God in and by families as such, is of divine appointment.

For the parts of the antecedent; 1. That families are societies of God's institution, needeth no proof.

I now come to prove the consequence. The foresaid advantages and opportunities are talents given by God, which they that receive, are obliged faithfully to improve for God; therefore families having such advantages and opportunities for God's solemn worship, are bound to improve them faithfully for God, in the solemn worshipping of him. For the antecedent, 1. It is unquestionable that these are talents, that is, improvable mercies given by God. For as none dare deny them to be mercies, so none dare say that God is not the giver of them. And then, 2. That such talents must be improved faithfully for God, from whom they are received, is plain, from Matt. xxv. throughout, especially ver. 14-31. And Luke xx. 10, he requireth the fruits of his vineyard; and Matt. x. 42, if he intrust us with a cup of cold water, he expecteth it for a prophet when he calleth for it. And if he intrust us with outward riches, he expecteth that "we give to him that asketh," Matt. v. 42; Luke vi. 30, 38; xi. 41; xii. 33. His stewards must give an account of their stewardships, Luke xvi. 2. Christ telleth us of all our talents in general, Luke xii. 48, that "Unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more." And of our words in particular Christ tells us, Matt. xii. 36, that "of every idle word men shall give an account at the day of judgment." Much more for denying to use both our tongues and hearts in God's worship, when he gives us such opportunities. "It is required in stewards, that a man be found faithful," 1 Cor. iv. 2. "As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God," &c. 1 Pet. iv. 10, 11. Many more of the like scriptures prove the antecedent of the enthymeme, and the consequent needs no proof.

A third consideration, which I thought to have added but for illustration, may well stand as an argument itself; and it is this:

The reason of the consequence is, because things sanctified must in the most eminent sort, that they are capable, be used for God. To sanctify a person or thing, is to set it apart, and separate it from a common or unclean use, and to devote it to God, to be employed in his service. To alienate this from God, or not to use it for God, when it is dedicated to him, or sanctified by his own election and separation of it from common use, is sacrilege. God hath a double right to all persons. But a treble right to the sanctified. Ananias his fearful judgment was a sad example of God's wrath, on those that withhold from him what was devoted to him. If christian families as such be sanctified to God, they must as such worship him in their best capacity.

That christian families are sanctified to God I prove thus: 1. A society of holy persons must needs be a holy society. But a family of christians is a society of holy persons; therefore, 2. We find in Scripture not only single persons, but the societies of such, sanctified to God. Deut. vii. 6, "Thou art an holy people unto the Lord thy God; he hath chosen thee to be a special people to himself above all people that are upon the face of the earth." So Deut. xiv. 20, 21. So the body of that commonwealth did all jointly enter into covenant with God, and God to them, Deut. xxix.; xxx.; and xxvi. 17-19, "Thou hast vouched the Lord this day to be thy God, and to walk in his ways; and the Lord hath vouched thee this day to be his peculiar people, that thou mayst be an holy people to the Lord." So chap. xxviii. 9; Dan. viii. 24; xii. 7. Joshua, chap. xxiv. devoteth himself and his house to the Lord; "I and my house will serve the Lord." And Abraham by circumcision consecrated his whole household to God; and so were all families after him to do . And whether besides the typifying intent, there were not somewhat more in the sanctifying of all the first-born to God, who if they lived, were to be the heads of the families, may be questioned.

The passover was a family duty, by which they were yet further sanctified to God. Yea, it is especially to be observed how in the New Testament, the Holy Ghost doth imitate the language of the Old, and speak of God's people as of holy societies, as the Jews were. As in many prophecies it was foretold that nations and kingdoms should serve him ; and among those who should "mourn over him whom they have pierced" in gospel times, when the spirit of grace and supplication is poured forth, are "the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; every family, even all the families that remained, apart, and their wives apart," Zech. xi. 12-14. So Christ sendeth his disciples to "baptize nations," having discipled them; and "the kingdoms of the world shall become the kingdoms of the Lord, and his Christ." And as, Exod. xix. 5, 6, God saith of the Jews, "Ye shall be a peculiar treasure to me above all people; and ye shall be unto me a kingdom of priests, and a holy nation;" so doth Peter say of all christians, 1 Pet. ii. 5-7, 9, "Ye also, as living stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that you should show forth the praises of him that hath called you out of darkness into his marvellous light." Mark how fully this text doth prove all that we are about. It speaks of christians collectively, as in societies, and in societies of all the most eminent sorts: "a generation;" which seems especially to refer to tribes and families: "a priesthood, nation, people;" which comprehendeth all the orders in the nation ofttimes. And in all these respects they are holy, and peculiar, and chosen, to show, that God's people are sanctified in these relations and societies. And then mark the end of this sanctification; ver. 5, "to offer up spiritual sacrifices acceptable to God by Jesus Christ;" ver. 9, "to show forth the praises of him that hath called you," &c.

Yea, it seems that there was a special dedication of families to God. And therefore we read so frequently of households converted and baptized: though none at age were baptized, but such as seemed believers; yet when they professed faith, they were all together initiated as a household. And it seems, the master's interest and duty were taken to be so great for the conversion of the rest, that as he was not content himself with his own conversion, but to labour presently, even before his baptism, that his household should join with him, that so the whole family at once might be devoted to God; so God did bless this his own order and ordinance to that end: and where he imposed duty on masters, he usually gave success, so that commonly the whole family was converted and baptized with the ruler of the family. So Acts xviii. 8, "Crispus believed on the Lord with all his house, and they were baptized;" and Acts xvi. 32, Paul promiseth the jailer, "Believe on the Lord Jesus Christ, and thou shalt be saved and thy house; and he and all his were baptized straightway; for he believed in God with all his house," ver. 33, 34. And Lydia is described a "worshipper of God," Acts xvi. 14; and ver. 15, "she was baptized and her household." And the angel told Cornelius, that Peter should tell him "words whereby he and all his household should be saved," who were baptized accordingly, Acts xi. 14. And 1 Cor. i. 16, Paul baptized the household of Stephanas. And Christ told Zaccheus, salvation was come that day unto his house, "and he and all his household believed." So that nobleman, John iv. 53. Therefore when Christ sent forth his disciples, he saith, "If the house be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you." So that as it is apparently the duty of every christian sovereign, to do what he is able to make all his people God's people; and so to dedicate them to God as a holy nation, in a national covenant, as the Israelites were: so is it the unquestionable duty of every christian ruler of a family, to improve his interest, power, and parts to the uttermost, to bring all his family to be people of Christ in the baptismal covenant, and so to dedicate all his family to Christ. Yet further I prove this, in that believers themselves being all sanctified to God, it must needs follow, that all their lawful relations, and especially all commanded states of relation, are also sanctified to God; for when themselves are dedicated to God, it is absolutely without reserve, to serve him with all that they have, and in every relation and capacity that he shall set them. It were a madness to think, that a christian totally devoted unto God when he is a private man, if he were after made a soldier, a minister, a magistrate, a king, were not bound by his dedication now to serve God as a soldier, a minister, a magistrate, a king. So he that is devoted to God in a single state, is bound to serve him as a husband, a father, a master, when he comes into that state: we do devote all that we have to God, when we devote ourselves to him.

Yet further we find in Scripture, that the particular family relations are expressly sanctified. The family complete consisteth of three pairs of relations; husband and wife, parents and children, masters and servants. Husbands must love their wives with a holy love in the Lord, even as "the Lord loved the church, who gave himself for it, to sanctify and cleanse it by the washing of water by the word, that he might present it to himself a glorious church," Eph. v. 25-27. "Wives must submit themselves to their husbands as unto the Lord; and be subject to them, as the church is to Christ," Eph. v. 22-24. "Children must obey their parents in the Lord," Eph. vi. 1. "Parents must bring up their children in the nurture and admonition of the Lord," Eph. vi. 4. "Servants must be obedient unto their masters as unto Christ, and as the servants of Christ, doing the will of God from their hearts with good will, doing service as to the Lord, and not to man; knowing that what good thing any man doth, the same shall he receive of the Lord, whether he be bond or free: and masters must do the same to them, knowing that their Master is in heaven," Eph. vi. 5-9. So that it is evident that every distinct family relation is dedicated or holy to God and to be used to the utmost for God. I shall have occasion to make further use anon of these texts for the particular sorts of worship, though I now make use of them as for worship in general.

And, 1. of teaching, under which I comprise,

Before I come to the proof, take these cautions: 1. Where I say men must thus teach, I imply they must be able to teach, and not teach before they are able; and if they be not able it is their own sin, God having vouchsafed them means for enablement. 2. Men must measure their teaching according to their abilities, and not pretend to more than they have, nor attempt that which they cannot perform, thereby incurring the guilt of proud self-conceitedness, profanation, or other abuse of holy things. For example, men that are not able judiciously to do it, must not presume to interpret the original, or to give the sense of dark prophecies, and other obscure texts of Scripture, nor to determine controversies beyond their reach. 3. Yet may such conveniently study what more learned, able men say to such cases; and tell their families, this is the judgment of fathers, or councils, or such and such learned divines. 4. But ordinarily it is the safest, humblest, wisest, and most orderly way for the master of the family to let controversies and obscure Scriptures alone, and to teach the plain, few necessary doctrines commonly contained in catechisms, and to direct in matters of necessary practice. 5. Family teaching must stand in a subordination to ministerial teaching, as families are subordinate to churches; and therefore, Family teaching must give place to ministerial teaching, and never be set against it; you must not be hearing the master of a family, when you should be in a church hearing the pastor; and if the pastor send for servants or children to be catechised in any fit place or at any fit time, the master is not then to be doing it himself, or to hinder them, but they must go first to the pastor to be taught; also if a pastor come into a family, the master is to give place, and the family to hear him first. And therefore when any hard text or controversies fall in, the master should consult with the pastor for their exposition, unless it fall out that the master of the family be better learned in the Scripture than the pastor is, which is rare, and rarer should be, seeing unworthy ministers should be removed, and private men that are worthy should be made ministers. And the pastors should be the ablest men in the congregation. Now to the proof .

Here there is one part of family duty, viz. teaching children the laws of God, as plainly commanded as words can express it.

So 2 Tim. iii. 15. From a child Timothy knew the Scripture by the teaching of his parents, as appeareth, 2 Tim. i. 5.

But lest you say that parents and children are not the whole family, the next shall speak to other relations.

The acts of this discipline are, 1. Denying the ungodly entrance into the family. 2. Correcting; 3. Or casting out those that are in. I shall be but brief on these.

The major is evident in many Scripture precepts. 1 Tim. ii. 8, "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting." 1 Thess. v. 17, 18, "Pray without ceasing; in every thing give thanks; for this is the will of God concerning you." Col. iv. 2, "Continue in prayer, and watch in the same with thanksgiving." Col. iii. 16, 17, "Teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts unto the Lord: and whatsoever ye do in word or deed, do all in the name of the Lord Jesus; giving thanks unto God and the Father by him." Rom. xii. 12, "Continuing instant in prayer." "Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints; and for me that utterance may be given me," Eph. vi. 18. Many the like texts might be named, every one of which afford an argument for family praises most effectual.

And here let me tell you, that it is ignorance to call for particular express Scripture, to require praying in families, as if we thought the general commands did not comprehend this particular, and were not sufficient. God doth in much wisdom leave out of his written law the express determination of some of those circumstantials, or the application of general precepts to some of those subjects, to which common reason and the light of nature sufficeth to determine and apply them. The Scripture giveth us the general, "Pray alway with all manner of prayer in all places," that is, omit no fit advantages and opportunities for prayer. What if God had said no more than this about prayer in Scripture? It seems some men would have said, God hath not required us to pray at all, because he tells us not when and where, and how oft, and with whom, and in what words, &c. And so they would have concluded God no where bids us pray in secret, nor pray in families, nor pray in assemblies, nor pray with the godly, nor with the wicked, nor pray every day, nor once a week; nor with a book, nor without a book, and therefore not at all. As if the general "Pray on all fit occasions" were nothing.

But these men must know that nature also and reason are God's light, and Providence oft determineth of such subjects and adjuncts: and the general law, and these together, do put all out of doubt. What if God telleth you, He that provideth not for his own, especially those of his household, hath denied the faith, and is worse than an infidel, and do not tell you either who are your families, and who not, nor what provision you shall make for them, what food, what clothes, or how oft they must feed, &c.; will you say God hath not bid you feed or clothe this child, or that servant? It is enough that God chargeth you to provide for your families, in the Scripture; and that in nature he tell you which are your families, and what provision to make for them, and how oft, and in what quantity, &c. And so if God bid you pray in all places, and at all times, on all occasions, and experience and common reason tell you that families afford most fit times, place, and occasions for prayer, is not this enough, that there are such seasons, and opportunities, and occasions for family prayer? I refer you to the particular discoveries of them in the beginning, where I proved the dueness of worship in general to be there performed. And I refer you also to common reason itself, not fearing the contradiction of any man whose impiety hath not made him unreasonable, and prevailed against the common light of nature. This first general argument were enough, if men were not so averse to their duty that they cannot know because they will not: but let us therefore add some more.

The reason of the consequence is, because otherwise he can with no convenience see that they do it. For, 1. It is not fit that he should stand by while they pray secretly. 2. Nor are they able vocally to do it, in most families, but have need of a leader; it being not a thing to be expected of every woman, and child, and servant, that they should be able to pray without a guide, so as is fit for others to hear. 3. It would take almost all the time of the ruler of many families, to go to them one after another, and stand by them while they pray, till all have done: what man in his wits can think this to be so fit a course, as for the family to join together, the ruler being the mouth?

The antecedent I prove thus: 1. The fourth commandment requireth the ruler of the family not only to see that himself sanctify the sabbath day, but also that his son and daughter, and man-servant, and maid-servant, his cattle, yea, and the stranger that is within his gates, should do it. 2. It was committed to Abraham's charge to see that all in his family were circumcised: so was it afterwards to every ruler of a family; insomuch as the angel threatened Moses, when his son was uncircumcised. 3. The ruler of the family was to see that the "passover" was kept by every one in his family, Exod. xii. 2,3, &c.; and so the "feast of weeks," Deut. xxvi. 11, 12. All that is said before tendeth to prove this, and much more might be said, if I thought it would be denied.

In the former argument the reason of the consequence is, because that way is to be taken that God is best pleased with. The reason of the consequence in the latter is, because family members are more nearly related than neighbours, and have much more advantage and opportunity for conjunction, and more ordinary reasons to urge them to it, from the conjunction of their interest and affairs.

There is nothing needs proof but the antecedent, which I shall put past all doubt by these arguments. 1. Col. iii. 16, "Teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts unto the Lord." Here is one duty of praise required to be done together, and not apart only. I shall yet make further use of this text anon. 2. Acts xii. 12, "Many were gathered together praying in Mary's house, when Peter came to the door." This was not an assembly of the whole church, but a small part: they judged it better to pray together than alone. 3. Acts xx. 36, Paul prayed together with all the elders of the church of Ephesus, when he had them with him; and did not choose rather to let them pray each man alone. 4. James v. 15, 16, James commands the sick to "send for the elders of the church, and let them pray over him, and the prayer of the faithful shall save the sick," &c. He doth not bid send to them to pray for you; but he would have them join together in doing it. 5. Church prayers are preferred before private on this ground, and we commanded not to forsake the assembling of ourselves together, Heb. x. 25. 6. Striving together in prayer is desired, Rom. xv. 30. 7. Matt. xviii. 20, "For where two or three are gathered together in my name, there am I in the midst of them." 8. Therefore Christ came among the disciples when they were gathered together, after his resurrection: and sent down the Holy Ghost when they were gathered together, Acts ii. "And they continued with one accord in prayer and supplication," Acts i. 14, 24; ii. 42. "And when they had prayed, the place was shaken where they had assembled together, and they were all filled with the Holy Ghost," &c. Acts iv. 31. 9. Is not this implied, in Christ's directing his disciples to pray in the plural number, "Our Father," &c. "Give us this day," &c. 10. The very necessity of the persons proves it, in that few societies are such but that most are unable to express their own wants so largely as to affect their hearts, so much as when others do it that are better stored with affection and expression. And this is one of God's ways for communion and communication of grace; that those that have much may help to warm and kindle those that have less. Experience telleth us the benefit of this. As all the body is not an eye or hand, so not a tongue, and therefore the tongue of the church and of the family must speak for the whole body: not but that each one ought to pray in secret too: but, There the heart without the tongue may better serve turn. They still ought to prefer conjunct prayer. And, The communion of saints is an article of our creed, which binds us to acknowledge it fit to do as much of God's work as we can in communion with the saints, not going beyond our callings, nor into confusion.

I mean, singing of psalms, which I before proved an ordinary duty of conjunct christians, therefore of families. The melody and harmony are lost by our separation, and consequently the alacrity and quickening which our affections should get by it. And if part of God's praises must be performed together, it is easy to see that the rest must be so too.

I would not argue backwards from the Spirit's teaching to the word's commanding, but on these two suppositions; 1. That the experiment is very general, and undeniable. 2. That many texts of Scripture are brought already for family prayer; and that this argument is but to second them and prove them truly interpreted. The Spirit and the word do always agree: if therefore I can prove that the Spirit of God doth commonly work men's hearts to a love and savour of these duties, doubtless they are of God. Sanctification is a transcript of the precepts of the word on the heart, written out by the Spirit of God. So much for the consequence.

For the antecedent I willingly appeal to the experience of all the holy families in the world. Who ever used these duties seriously, and found not the benefits? What families be they, in which grace and heavenly-mindedness prosper, but those that use these duties? Compare in all your towns, cities, and villages, the families that read Scriptures, pray, and praise God, with those that do not, and see the difference: which of them abound more with impiety, with oaths, and cursings, and railings, and drunkenness, and whoredoms, and worldliness, &c.; and which abound most with faith, and patience, and temperance, and charity, and repentance, and hope, &c. The controversy is not hard to decide. Look to the nobility and gentry of England; see you no difference between those that have been bred in praying families and the rest? I mean, taking them one with another proportionably. Look to the ministers of England; is it praying families or prayerless families that have done most to the well furnishing of the universities.

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