A Christian Directory, Part 2: Christian Economics

Direct. V. Yet choose such a service as you are fit to undergo, with the least hinderance of the service of God, and of your souls. Neither a life of idleness, nor of excess of business, should be chosen, if you have your choice. For when the mind is overwhelmed with the cares of your service, and your bodies tired with excessive labour, you will have little time, or heart, or power, to mind the matters of your souls with any seriousness. Yea, the Lord's day will be spent with little comfort, when the toil of the week days hath left the body fit for nothing but to sleep. A service which alloweth you no time at all to pray, or read the Scripture, or mind your everlasting state, is a life more fit for beasts than men.

Direct. VI. If you can attain it, live where your fellow-servants fear God, as well as the master of the family. For fellow-servants usually converse with one another more frequently and familiarly than their masters do with any of them. And therefore if a master give you the most heavenly instructions, the idle, frothy talk of fellow-servants may blot out all from your memories and hearts. And their derision of a holy life, or their bad examples, may do more hurt, than the precepts of the governors can do good. Whereas when a master's counsels are seconded by the good discourse and practice of fellow-servants, it is a great encouragement to good, and keepeth the heart in a continual warmth and resolution.

Direct. VII. If you want any one of these accommodations, be the more diligent in such an improvement of the rest, as may make up your want. If you have a good teacher and a bad master, improve the helps of your teacher the more diligently. If you have a bad master and good fellow-servants, or a good master and bad fellow-servants, thank God for that which you have, and make the best of it.

Direct. VIII. If you would be accommodated yourselves with the best masters and usage, labour to be the best servants; and then it is two to one but you may have your choice. Good servants are so scarce, and so much valued, that the best places would strive for you, if you will strive to be such. Excel others in labour, and diligence, and trustiness, and obedience, and gentleness, and patience, and then you may have almost what places you desire. But if you will yourselves be idle, and slothful, and deceitful, and false, and disobedient, and unmannerly, and self-willed, and contentious, and impatient, and yet think that you must be respected, and used as good and faithful servants, it is but a foolish expectation. For what obligation is there upon others, in point of justice, to give you that which you deserve not? Indeed if any be bound to keep you in mere charity, then you may plead charity with them and not desert; but if they take you but as servants, they owe you nothing but what your work and virtues shall deserve.

CHAPTER III.

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

Whether the solemn Worship of God, in and by Families as such, be of Divine Appointment? Aff

That excellent speech of Mirandula is oft in mind, Veritatem philosophia quærit, theologia invenit, religio possidet. I do therefore with greater alacrity and delight dispute these points that are directly religious, that is, immediately practical, than those that are only remotely such: and though I am loth we should see among us any wider division inter philosophum theologum et religiosum, than between the fantasy, the intellect, and the will, which never are found disjunct in any act; or rather, than between the habits of practical natural knowledge, and the habits of practical supernatural knowledge, and the practical resolutions, affections, and endeavours, into which both the former are devolved; yet may we safely and profitably distinguish, where it would be mortal to divide. If disputing in our present case, do but tend to, and end in, a religious performance, we shall then be able to say, we disputed not in vain; when by experience of the delight and profit of God's work, we perceive that we do not worship him in vain: otherwise to evince by a dispute, that God should be worshipped, and not to worship him when we have done, is but to draw forth our learning, and sharpen our wits, to plead for our condemnation; as if the accuser wanted our help, or the Judge of all the world did want evidence or arguments against us, unless he had it from our own mouth. Concerning the sense of the terms, I shall say somewhat, both as to the subject, and the predicate, that we contend not in the dark; and yet but little, lest I trouble myself and you with needless labours.

1. By the worship of God we mean not only, nor principally, obedience as such, or service in common things, called Δουλεία: but we mean a religious performance of some sacred actions, with an intention of honouring God as God; and that more directly than in common works of obedience. This being commonly called Λατρεία, is by Austin, and since him by all the orthodox, appropriated to God alone; and indeed to give it to any other is contradictory to its definition.

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.

2. The word solemn signifies sometimes any thing usual, and so some derive it, Solenne est quod fieri solet. Sometimes that which is done but on one set day in the year; and so some make solenne to be quasi solum semel in anno. But vulgarly it is taken, and so we take it here, for both celebre et usitatum, that is, a thing that is not accidentally and seldom, but statedly and ordinarily to be done, and that with such gravity and honourable seriousness as beseems a business of such weight.

3. By family we mean, not a tribe or stock of kindred, dwelling in many houses, as the word is taken oft in Scripture, but I mean a household.

Domus et familia, a household and family, are indeed in economics somewhat different notions, but one thing. Domus is to familia as civitas to respublica, the former is made the subject of the latter, the latter the finis internus of the former. And so Domus est societas naturæ consentanea, e personis domesticis, vitæ in dies omnes commode sustentandæ causa, collecta. Familia est ordo domus per regimen patris-familias in personas sibi subjectas.

Where note, that to a complete family must go four integral parts, Pater-familias, mater-familias, filius, servus, A father, mother, son, and servant. But to the essence of a family it sufficeth if there be but the pars imperans, et pars subdita, one head or governor, either father, mother, master, or mistress; and one or more governed under this head.

Note therefore, that the governor is an essential part of the family, and so are some of the governed, (viz. that such there be,) 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 (or delegate or representative) 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 (and so is the duty therefore, if culpably so performed).

4. When I say in and by a family, I mean not that each must do the same parts of the work, but that one (either the head, or some one deputed by him, and representing him) be the mouth, and the rest performing their parts by receiving instructions, or mentally concurring in the prayers and praise by him put up. Lastly, By divine appointment I mean any signification of God's will, that it is men's duty to perform this; whether a signification by natural means or supernatural, directly or by consequence, so we may be sure it is God's will. The sum of the question then is, whether any sacred actions religiously and ordinarily to be performed to God's honour by the head of the family, with the rest, be by God's appointment made our duty? My thoughts of this question I shall reduce to these heads, and propound in this order. 1. I shall speak of family worship in general. 2. Of the sorts of that worship in special. 3. Of the time.

I. Concerning the first, I lay down my thoughts in these propositions following, for limitation and caution, and then prove the main conclusion.

Prop. 1. It is not all sorts of God's worship which he hath appointed to be performed by families as such; there being some proper to more public assemblies.

2. More particularly the administration of the sacraments of baptism and the Lord's supper, are proper to the ministerial or organized churches, and not common to families: for as they are both of them committed only to ministers of the gospel, and have been only used by them for many hundred years in the church; (except that some permitted others to baptize in case of necessity); so the Lord's supper was appointed for a symbol and means of a more public communion than that of families. And though some conjecture the contrary, from its first institution, and think that as there is a family prayer and church prayer, family teaching and church teaching, so there should be family sacraments and church sacraments, yet it is a mistake. For though Christ administered it to his family, yet it was not as a family, but as a church. For that which is but one family may possibly be a church also. This exposition we have from the doctrine and practice of the apostles, and constant custom of all the churches, which have never thought the Lord's supper to be a family duty, but proper to larger assemblies, and administrable only by ordained ministers. Nor will the reasons drawn from circumcision and the passover prove the contrary: both because particular churches were not then instituted as now, and therefore families had the more to do; and because there were some duties proper to families in the very institution of those sacraments; and because God gave them a power in those, which he hath not given to masters of families now in our sacraments.

3. Many thousands do by their own viciousness and negligence disable themselves, so that they cannot perform what God hath made their duty; yet it remains their duty still: some disability may excuse them in part, but not in whole.

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

Argument I. If families are societies of God's institution, furnished with special advantages and opportunities for God's solemn worship, having no prohibition so to use them; then the solemn worship of God in and by families as such, is of divine appointment. But the antecedent is true; therefore so is the consequent.

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

2. That they are furnished with special advantages and opportunities may appear by an enumeration of particulars. (1.) There is the advantage of authority in the ruler of the family, whereby he may command all that are under him in God's worship, yea, and may inflict penalties on children and servants that refuse; yea, may cast some out of the family if they be obstinate. (2.) He hath the advantage of a singular interest in wife and children, by which he may bring them to it willingly, that so they may perform a right evangelical worship. (3.) He hath the advantage of a singular dependence of all upon him for daily provisions; and of his children for their portions for livelihood in the world, whereby he may yet further prevail with them for obedience; he having a power to reward, as well as to punish and command. (4.) They have the opportunity of cohabitation, and so are still at hand, and more together, and so in readiness for such employments. (5.) Being nearest in relation, they are stronglier obliged to further each other's salvation, and help each other in serving God. (6.) They have hereby an advantage against all prejudices and jealousies, which strangeness and mistakes may raise and cherish among those that live at a greater distance, and so may close more heartily in God's worship. And their nearness of relation and natural affections do singularly advantage them for a more affectionate conjunction, and so for a more forcible and acceptable worship of God, when they are in it as of one heart and soul. (7.) If any misunderstanding or other impediment arise, they being still at hand, have opportunity to remove them, and to satisfy each other; and if any distempers of understanding, heart, or life, be in the family, the ruler, by familiarity and daily converse, is enabled more particularly to fit his reproofs and exhortations, confessions and petitions, accordingly, which even ministers in the congregations cannot so well do. So that I have made it evident in this enumeration, that families have advantages, yea, special and most excellent advantages and opportunities for the solemn worship of God.

3. The last part of the antecedent was, that they have no prohibition to use these advantages and opportunities to God's solemn worship. I add this, lest any should say, though they have such advantages, yet God may restrain them for the avoiding some greater inconveniencies another way; as he hath restrained women from speaking in the assemblies. But, (1.) God hath neither restrained them in the law of nature, nor in the written law; therefore not at all. He that can show it in either, let him do it. (2.) I never yet read or heard any knowing christian once affirm that God hath forbidden families solemnly to worship him, and therefore I think it needless to prove a negative, when no man is known to hold the affirmative. Indeed for some kinds of worship, as preaching and expounding Scripture, some have prohibited them; but not reading, catechizing, all instructing, praying, praises, singing psalms, much less all solemn worship wholly. So much for the antecedent.

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 (I hope) 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.

Arg. II. The solemn worship of God in and by families as such, is required by the very law of nature, therefore it is of divine institution. The consequence can be denied by no man that renounceth not reason and nature itself; denying the law of nature to be God's law, which is indeed partly presupposed in the law supernatural, and partly rehearsed in it, but never subverted by it. Positives are more mutable than naturals are.

The antecedent is thus manifested. 1. Natural reason (or the law of nature) requireth that all men do faithfully improve all the talents that God hath intrusted them with, to his honour; therefore natural reason (or the law of nature) doth require, that God be solemnly worshipped in families, he having given them such advantages as aforesaid thereunto. 2. The law of nature requireth, that all societies that have God for their founder or institutor, should, to their utmost capacities, be devoted to him that founded and instituted them: but that God is the founder and institutor of families, is known by the light of nature itself; therefore the law of nature requireth, that families be to the utmost of their capacities devoted to God; and consequently, that they solemnly worship him, they being capable of so doing. I need not prove the major, because I speak only to men that are possessed of the law of nature mentioned in it; and therefore they know it themselves to be true. Yet let me so far stay on the illustration, as to tell you the grounds of it. And, 1. God is the Alpha and Omega, the first and the last, the principal efficient and ultimate end of all; and therefore of families. And therefore they should be for him, as well as they are from him: for "of him, and through him, and to him are all things." This argument I draw from nature, which can have no beginning but God, nor any end but God. The 2. I draw from the divine intention, in the fabrication and ordination of all things. God made all things for himself, and can have no ultimate end below himself. The 3. I draw from his jus dominii, his right of propriety which he hath over all things, and so over families as such; they are all absolutely his own alone. And that which is solely or absolutely a man's own, should be for his use, and employed to his honour and ends: much more that which is God's, seeing man is not capable of such a plenary propriety of any thing in the world, as God hath in all things. 4. I argue a jure imperii, from God's right of government. If he have a full right of government of families, as families, then families as families must honour and worship him according to their utmost capacities. But he hath a full right of absolute government over families as families; therefore – The consequence of the major is grounded on these two things: 1. That God himself is the end of his own government: this is proper to his regimen. All human government is said by politicians to be terminated ultimately in the public good of the society. But God's pleasure and glory is the end of his government, and is, as it were, the public or universal good. 2. In that nature teacheth us, that supreme honour is due to all that are supreme governors; therefore they are to have the most honourable titles, of majesty, highness, excellency, &c. and actions answerable to those titles: Mal. i. 6, "If I be a father, where is mine honour? if I be a master, where is my fear?" Fear is oft put for all God's worship. If then there be no family whereof God is not the Father or Founder, and the Master, or Owner and Governor, then there is none but should honour and fear him, or worship him, and that not only as single men, but as families; because he is not only the Father and Master, the Lord and Ruler of them as men, but also as families. Honour is as due to the rector, as protection to the subjects, and in our case much more. God is not a mere titular but real Governor. All powers on earth are derived from him, and are indeed his power. All lawful governors are his officers, and hold their places under him, and act by him. As God therefore is the proper Sovereign of every commonwealth, and the Head of the church, so is he the Head of every family. Therefore as every commonwealth should perform such worship or honour to their earthly sovereign, as is due to man; so each society should, according to their capacities, perform divine worship and honour to God. And if any object, That by this rule commonwealths, as such, must meet together to worship God, which is impossible; I answer, They must worship him according to their natural capacities; and so must families according to theirs. The same general precept obligeth to a diverse manner of duty according to the divers capacities of the subject. Commonwealths must, in their representatives at least, engage themselves to God as commonwealths, and worship him in the most convenient way that they are capable of. Families may meet together for prayer, though a nation cannot. As an association of churches, called a provincial or national church, is obliged to worship God, as well as particular congregations, yet not in one place; because it is impossible: nature limiteth and maketh the difference.

And that the obligation of families to honour and worship God, may yet appear more evidently, consider that God's right of propriety and rule is twofold, yet each title plenary alone. 1. He is our Owner and Ruler upon his title of creation. 2. So he is by his right of redemption. By both these he is not only Lord and Ruler of persons, but families; all societies being his; and the regimen of persons being chiefly exercised over them in societies. "All power in heaven and earth is given unto Christ," Matt. xviii. 18; "and all judgment committed unto him," John v. 22; "and all things delivered into his hands," John xiii. 3; "and therefore to him shall every knee bow, both of things in heaven, and things in earth, and things under the earth;" (either with a bowing of worship, or of forced acknowledgment;) and "every tongue shall confess that Jesus Christ is Lord to the glory of God the Father," Phil. ii. 10. Bowing to and confessing Christ voluntarily to God's glory, is true worship; all must do this according to their several capacities; and therefore families according to theirs.

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

Arg. III. If besides all the forementioned opportunities and obligations, families do live in the presence of God, and ought by faith to apprehend that presence, then is it God's will that families as such should solemnly worship him. But the former is true, therefore the latter.

The consequence of the major, which alone requires proof, I prove by an argument a fortiori, from the honour due to all earthly governors. Though when a king, a father, a master are absent, such actual honour, to be presented to them, is not due, because they are not capable of receiving it (further than mediante aliqua persona, vel re, which beareth some representation of the superior, or relation to him); yet when they stand by, it is a contemptuous subject, a disobedient child, that will not perform actual honour or human worship to them. Now God is ever present, not only with each person as such, but also with every family as such. As he is said to walk among the golden candlesticks in his churches, so doth he in the families of all by his common presence, and of his servants by his gracious presence. This they easily find by his directing them, and blessing the affairs of their families. If any say, We see not God, else we would daily worship him in our families. Answ. Faith seeth him who to sense is invisible. If one of you had a son that were blind and could not see his own father, would you think him therefore excusable, if he would not honour his father, when he knew him to be present? We know God to be present, though flesh be blind and cannot see him.