serve them as serving the Lord Christ," and therefore ministers must command in Christ.

Arg. vIII. A fortiori,' fellow Christians must "exhort one another daily while it is called to-day, lest any be har dened by the deceitfulness of sin," much more must the rulers of families do so to wives, children and servants. "If any speak, it must be as the oracles of God"," much more to our own families. Let the Word of God dwell in you richly in all wisdom, teaching and admonishing one another," and much more must a man do this to wife, children and servants, than to those more remote.

66

Arg. Ix. Those that are to be chosen deacons or bishops, must be such as rule their own children and their own household well. Now mark, 1. That this is one of those Christian virtues which they were to have before they were made officers, therefore other Christians must have and perform it as well as they. 2. It is a religious, holy governing, such as a minister is to exercise over his flock that is here mentioned, which is in the things of God and salvation, or else the comparison or argument would not suit, ver. 5. "For if a man know not how to rule his own house, how shall he rule the church of God?" But of this more before. I would say more on this point, but that I think it is so clear in Scripture as to make it needless; I pass therefore to the next.

1

Prop. 111. Family discipline is part of God's solemn worship or service appointed in his Word; this is not called worship in so near a sense as some of the rest, but more remotely; yet so it may well be called, in that 1. It is an authoritative act done by commission from God; 2. Upon such as disobey him, and as such. 3. And to his glory, yea, and it should be done with as great solemnity and reverence, as other parts of worship.

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

1. The first you have 2 John x." If there come any to you and bring not this doctrine, receive him not into your house, neither bid him God speed; for he that biddeth him God speed is partaker of his evil deeds "

b 1 Pet, iv. 11.

c Col. ii. 16.

d 1 Tim. iii. 4. 12.

2. The duty of correcting either by corporal, sensible punishment, or by withdrawing some benefit, is so commonly required in Scripture, especially towards children, that I will not stand on it lest I speak in vain what you all know already; and how Eli suffered for neglecting it, you know.

3. The discipline of casting the wicked out of the family (servants I mean who are separable members), you may find Psal. ci. 2, 3. 7, 8. "I will walk within my house with a perfect heart, I will set no wicked thing before mine eyes, He that worketh deceit shall not dwell within my house, he that telleth lies shall not tarry in my sight."

Prop. iv. Solemn prayer and praises of God in and by Christian families is of divine appointment.'

1. For proof of this, I must desire you to look back to all the arguments which proved the dueness of worship in general, for they will yet more especially prove this sort of worship, seeing prayer and praise, are most immediately and eminently called, God's worship of any; (under praises I comprehend psalms of praise, and under prayer, psalms of prayer); yet let us add some more.

Arg. 1. It is God's will that Christians who have fit occasions and opportunities for prayer and praises should improve them, but Christian families have fit occasions and opportunities for prayer and praise, therefore it is God's will they should improve them.

:

66

I

The major is evident in many Scripture precepts, will therefore that men pray every where, lifting up holy hands, without wrath and doubting." "Pray without ceasing in every thing give thanks, for this is the will of God concerning you." "Continue in prayer, and watch in the same with thanksgiving &." "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 h." "Continuing instant in prayer." Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all

1

8 Col. iv. 2.

:

saints and for me that utterance may be given me.” Many the like texts might be named, every one of which afford an argument for family praises most effectual.

1. If men must pray every where (that is convenient) then sure in their families. But, &c. Erg. 2. If men must pray without ceasing, then sure in their families. 3. If men must in every thing give thanks, then sure in family mercies, and then, according to the nature of them, together. 4. If men must continue in prayer and watch in it (for fit advantages and against impediments), and in thanksgiving, then doubtless they must not omit the singular advantages which are administered in families. 5. If we must continue instant in prayer and supplication, &c. then doubtless in family prayer, in our families, unless that be no place and no prayer. Object. But this binds us no more to prayer in our families than any where else. Answ. Yes, it binds us to take all fit opportunities; and we have more fit opportunities in our own families than in other men's, or than in occasional meetings, or than in any ordinary societies, except the church.

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 determíne 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 (when he requireth us to pray always), 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 k * Eph. vi, 18,

曲

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 (that are fit for prayer), 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.

Arg. 11. If there be many blessings which the family needeth, and which they do actually receive from God, then it is the will of God that the family pray for these blessings when they need them, and give thanks for them when they have received them: but there are many blessings which the family (as conjunct) needeth and receiveth of God. Therefore the family conjunct, and not only particular members secretly, should pray for them and give thanks for them.

The antecedent is past question; 1. The continuance of the family as such in being. 2. In well being. 3. And so the preservation and direction of the essential members.

4. And the prospering of all family affairs are evident instances: and to descend to more particulars would be needless tediousness. The consequence is proved from many Scriptures, which require those that want mercies to ask them, and those that have received them, to be thankful for them. Object. So they may do singly. Answ. It is not only as single persons but as a society that they receive the mercy: therefore not only as single persons, but as a society should they pray and give thanks: therefore should they do it in that manner, as may be most fit for a society to do it in, and that is, together conjunctly, that it may be indeed a family sacrifice, and that each part may see that the rest join with them. And especially that the ruler may be satisfied in this, to whom the oversight of the rest is committed: to see that they all join in prayer, which in secret he cannot see, it being not fit that secret prayer should have spectators or witness; that is, should not be secret. But this I intended to make another argument by itself; which because we are fallen on it, I will add next.

Arg. in. If God hath given charge to the ruler of a family to see that the rest do worship him in that family, then ought the ruler to cause them solemnly or openly to join in that worship. But God hath given charge to the ruler of a family, to see that the rest do worship him in that family therefore, &c.

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 had wanted good education), that they should be able to pray without a guide, so as is fit for others to hear. 3. It would take up 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?

ཝ་ཏ

The antecedent I prove thus, 1. The fourth commandment requireth the ruler of the family not only to see that himself sanctifieth the sabbath day, but also that his son and daugh