MVsing with my selfe what might be the cause of so many evills and calamities as haue violently assaulted our Land within these few yeares, I could impute all to nothing more than to the great disorder that is in all orders from the highest to the lowest: And inquiring further how such disor­der might haply arise, notwithstanding [Page 2] we have many good orders daily esta­blished by the care of our Superiors, both in the Church and Common-wealth, for all estates and Degrees; I perceived the occasion of all mischiefe to be the want of good Houshold Government.

Wherfore I resolved with all my might to presse the Doctrine of Houshold Go­vernment upon the consciences of all that shall heare or reade this short medi­tation.

I have chosen for the ground of all that I shall say, those words, I say 38. 1. Set thine house in order.

These are the words of the Lord of heaven and earth, which he commanded Isaiah the Prophet to speake unto Ezechi­ah the King.

This King was a great and mighty Prince, and abounded with wealth, as you may see at large, 2 Chron. 32. 27. And therefore there is no man so great, but may vouchsafe to bearken unto that which is said unto him. This Ezechiah was as good as great: For 2 Kings 18. 3. Hee did that which was right in the sight of [Page 3] the Lord, so that after him was none like him of all the Kings of Judah, nor any that were before him. And therefore who is so good and well-ordered, that may not vouch­safe to hearken unto these words? Wherefore I beseech you all to whom these words shall come, hearken with reverence and good conscience unto the same. Thus saith the LORD, Set thine house in order. Thus they are read in our last Translation, and in some for­mer Translations; and in the margent here and elsewhere, 'tis noted that the Hebrew phrase is, Give charge concerning thy house: this comes all to one recko­ning. For when God saith, Gen. 18. 19. that Abraham will command his children and his houshold after him, it is, that they keepe the way of the Lord, and doe iustice and iudge­ment. And this is to set his house in order. Some Interpreters, both here and 2. King. 20. take these words to be a Direction to the King, to make his last will and te­stament. But considering that 'tis evi­dent, that when the Patriarks made their last wills, they did not onely dispose of [Page 4] their goods, but also gave charge concer­ning the well ordering of their houses af­ter them, this need not interrupt us.

For my part, at this time I will follow the generall meaning of the words, as they are translated, and doe my best en­deavour, 1. To shew the necessitie of set­ting every mans house in order.

2. I will declare the best way how our houses may be set in order.

3. I will conclude with exhortation.

Touching the first. That it is necessa­rie that every house be set in order, may appeare:

1. Because, else the Common-wealth cannot bee well ordered. For the Com­mon-wealth consists of severall houses, and if the severall houses which are so many members, be not well ruled, how can the whole body be well ordered?

The body of a Common-wealth may not unfitly be compared to the body of a great Armie. Now concerning an Army, it consists of many Regiments, and every Regiment of sundry Companies, which have their severall Captaines to traine [Page 5] them and teach them due order: And [...]f these private Captaines doe not teach their severall bands due order, 'tis not possible on a sudden to cast the whole Armie into a great orderly body: Even so in the Common-wealth, if every Ma­ster of a family, (who is as it were a Cap­taine of a Companie of souldiers in the Church Militant, doe not well order the severall persons committed to his charge, how can they observe order when they are called out to serve publickely in the Church or Common-wealth? A few bands in an Armie disranked, may trouble, nay confound the whole Ar­mie: Even so a few disorderly families may bring much hurt upon the whole Common-wealth.

Wherefore as wee tender the good of the whole Land, let us every one in his place bee carefull to order those that are committed to our charge in our particu­lar families.

Againe, the necessitie of setting in or­der our severall families will appeare, if wee observe how diligent the men [Page 6] of God, I meane the Patriarks, Prophets, and Apostles, yea and the Kings of Israel and Judah have beene to set in order their owne houses.

Concerning Abraham, the Lord himselfe sayes, Gen. 18. 19. I know him, that hee will command his children and his houshold to keep the way of the Lord. Pererius gives this note, that by this it seems to have bin the godly practise of the Fathers, to catechise and instruct their families; and that this is a worthy peece of service performed un­to the Lord, may appeare, because God alledgeth this as one reason why hee re­veales the destruction of Sodome unto A­braham, and a motive to bring upon Abra­ham that which hee had spoken of him before.

The like course in ordering their fami­lies it seemes Isaac the sonne, and Jacob the Grandchild tooke: For though Isaac had a reprobate sonne Esau; and Jacob divers lewd sonnes; yet it was not for want of instruction. For whence did Joseph (who was solde into Egypt when he was young) learne his religious conversation, but in the familie of his father Iacob.

[Page 7] But to passe by uncertainties, and to hold me to that which is certaine. Josh. 24. 15. Joshua makes this protestation, As for me and my house, wee will serve the Lord. Here you see this great man Joshua pro­miseth not onely for himselfe, but also for his house. And doe you thinke hee did more than he needed to doe? Doubtlesse he was of another minde than Cain, who said, Am Imy brothers keeper? Hee knew and acknowledged it was his dutie to looke to the well ordering of his whole family, though they were many in num­ber.

From Joshua I descend to David, whose behaviour touching the well ordering of his house, ye may see, Psal. 101. 2. There he professeth to God, that he will behave himselfe wisely. I will walke within my house with a perfect heart, saith he. Mine eyes shall be upon the faithfull of the Land, that they may dwell with me. He that walketh in a perfect way shall serve mee. Hee that worketh deceit shall not dwell in my house. Hee that telleth lies shall not tarry in my sight. I will destroy all the wicked of the Land, that I may cast off [Page 8] all wicked doers from the City of the Lord. Here it is remarkeable, that David the King, intending the reformation of his Kingdome, begins first with his owne family, because hee well knew, except order be kept in private families, there can be no good order in the Common-wealth.

To Joshua and David wee may adde Cornelius, who as ye may see Acts 10. was very carefull to keepe his servants in or­der.

Now behold that which Abraham, Jo­shua, David, and Cornelius did is recorded for our instruction; Every commended ensample in Scripture is propounded for the instruction of all that heare the same. Take wee therefore from hence speciall notice, that it is our duty to set our seve­rall houses in order.

Will you say unto me, these foure were great Commanders, and had authoritie in their hands to compell the refractary, but we which are private men, for want of authority can never hope to compasse this main businesse?

[Page 9] I answer; The Scripture affords exam­ples of private men and women which have well ordered their families. Among these I give preheminence to Ionadab the sonne of Recab, who so well ordered his family, that after his death a long time it remained an excellent order. And there­fore the Lord himselfe propounds that family as a patterne to all the people of Israel, and gives a blessing to the same, Ierem. 35.

In the second place I note Aquila and Priscilla his wife, whom, being but crafts­men, S. Paul commends very highly, not onely for instructing their owne families, but also for directing their neighbours, Rom. 16.

In the third place come Timothies Grand­mother Lois, and his Mother Eunice, who as S. Paul records, 2 Tim. 1. 5. were so care­full in ordering young Timothie, that when he was a very young man, he was admitted to be the great Apostles Com­panion, Act. 16. 1. Neither may we thinke that these godly womē bestowed all their pains upon one Timothy, but upon the rest of their familie.

[Page 10] In the fourth place I name the Elect Lady to whom S. John dedicates his se­cond Epistle; and the beloved Gains to whom he writes his third Epistle: Toge­ther with Nymphas, Col 4 15. & Philemon v. 2. who had as it were Churches in their private families, as the Scripture saith. The meaning is, they so well ordered their families, that they might rightly be called little Churches or holy Congregations, It is the Note of learned Zanchius upon Col. 4. concerning Nymphas his house: There is said to be a Church in his house, saith he; because, Erat tota familia benê et Christianè instituta, sicut solent esse Ecclesiae, Quia ibi legebatur verbum Dei, coarguebantur peccata, ad paenitentiam excitabantur singuli, fiducia in Christum afflictis conscientiis incul­cabatur, adhibebantur consolationes, ad studium sanctae vitae incitabantur, preces habebantur, canebantur Psalmi, &c. That is, the whole family was well and Christianly ordered, as Churches use to be: Because there the word of God was read, sinne was repro­ved, all were exhorted to repent, they which were afflicted in mind were coun­selled [Page 11] to be confident of Gods mercy in Christ, all were stirred up to holinesse of life, prayers were used, and Psalmes were sung, &c.

By these examples which I have pro­pounded out of Gods word ye may ea­sily see, that heretofore all beleevers were carefull to order their owne families, though they were never so meane: and hereupon it came to passe, that the Church of God, the number of beleevers did so mightily increase in those primative times: And verily the reason why ini­quity doth so abound in these dayes is, because Governours of families doe as it were cast the reignes in the necke of those that are committed to their charge, and even suffer them to doe what they will in regard of religion without controlment. For who can bring a wel-governed Com­mon-wealth out of a rabble of disorde­red families?

Wherefore, if the examples of the Pa­triarks and men after Gods owne heart be able to prevaile with us any thing, let the same minde be in every one of us [Page 12] which was in them: Let us all with one accord bend our selves to set our se­verall families in order.

Thus much for the second reason in­forcing the well ordering of private fa­milies, namely the example of holy men from the beginning.

The third reason is the commande­ment of God, not onely in my Text, but also in other places: If there were but this one commandement in all the Scrip­ture, were it not sufficient? But beholde divers others tending to the same pur­pose: Deut. 6. 6. &c. This commandement is given to every Master of a family; The words that I command thee this day shall be in thy heart, and thou shalt teach them dili­gently unto thy children, and shalt talke of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest downe, and when thou risest up. What is here enjoyned but the well ordering of all fa­milies according to Gods word? First, the Master of the familie must hide Gods words in his heart, but not as the sloath­full servant that hid his talent in a napkin, [Page 13] but he must lay them up there, that hee may have them in a readinesse to teach and instruct his wife, children, servants, and neighbours, and hee must so whet Gods words upon them, that they may understand them, and keepe them, and doe them.

The practise of Abraham mentioned by God himselfe, Gen. 18. 19. may serve to explaine this place. And doth not Sa­lomon tell us, Prov. 4. 4. that when hee was tender, his father taught him and said unto him, Let thine heart retaine my words, keepe my commandements and live, &c.

And that it was an usuall custome a­mong Gods people to instruct their fa­milies according to the forenamed com­mandement, appeares Prov. 31. where King Lemuel sets downe the Prophecie that his mother taught him, that is, the ho­lie and wholesome Doctrine which she instilled into him concerning the well­ordering of his conversation. Let these therefore bee examples and motives to all Christians, by godly instruction to or­der their families; yea seeing S. Paul, [Page 14] which was the Apostle of the Gentiles, and spake by inspiration, saies, Rom. 15. 4. Whatsoever things are written aforetime, are written for our instruction; Let us be­leeve that the Lord saith unto every one of us as well as he did to King Ezechiah, Set thine house in order.

This being so, what can be more ne­cessarie than to inquire in the next place, how and after what manner a familie may be well ordered?

Now, without all question, the best Rule whereby to order a familie is the word of the onely wise God, which is conteined in the holy Scriptures of the Olde and New Testament. Hereby have holy men in all ages ordered their houses: Wherefore let us also take di­rection from the word of God how wee may well order our severall fami­lies.

Now if yee search the Scriptures, yee shall finde that to the well-orde­ring of a familie two duties are requi­red:

The first concernes God:

[Page 15] The second our selves which are mem­bers.

The dutie which wee owe to God, even in our private houses, in plaine termes, is holy worship and godly ser­vice. 1 Tim. 2. 8. S. Paul, who was sent by Christ to bee the Apostle of the Gentiles, saith, I will that men pray every where, lifting up holy hands. If every where, then in the familie as well as in the Church: And under invocation is comprehended all holie worship and ser­vice.

Againe, Joshua saith when hee doub­ted what the rest of the Israelites would doe, I and my house will serve the Lord: Josh. 24. 15. Here is intimated not one­ly publike, but also private worship and service.

Besides, wee all desire the blessing of the Lord as well in our private families as abroad, and therefore 'tis requisite that wee serve God as well at home as a­broad. For the blessing of the Lord is promised onely to those that serve him.

[Page 16] Godlinesse, saith S. Paul, 1 Tim. 4. 8. hath the promise of the life that now is, and the life to come. Now that is true godlinesse, when a man is addicted to serve God at all times, in all places, as well privately as publikely.

But what is this holy service which wee are commanded to performe in our families?

Answ. It stands in Institution, Invoca­tion, and Discipline.

1. Houshold Institution is a plaine and familiar kinde of instruction, which the Governour of the familie useth for the building up of all the members of the fa­milie in the truth which is according to godlinesse.

The meanes hereof are either daily, or such as concerne the publike Ministery.

The daily meanes are either the conti­nuall use of Gods word, or the observa­tion and application of the works of God.

The continuall use of Gods word re­quisite in private houses is this; That the Master of the familie daily reade, or cause to be read some part of Gods word, & for [Page 17] those things which are plaine, or which he hath learned by the publike Ministery or Orthodox Expositours, that hee whet them upon his familie, and urge them by way of catechising to meditation and practise. This is plaine by that forecited text, Deut. 6. 6, 7, &c.

The application of Gods workes is, when the Master calls his house to the daily observation of all Gods works whe­ther of mercy or judgement; that there­by hee may beget in their hearts godlie feare, humility, patience, thankefulnesse, contentment, confidence for the time to come, and all such other graces as the due consideration of Gods workes will bring forth.

The meanes of Institution which con­cerne the publike Ministerie are,

1. That the Master prepare his family by prayer and admonition, and take such order that they may all resort unto the publike assembly in due time, and there behave themselves as becommeth Chri­stians.

2. That when they returne hee ex­amine [Page 18] them concerning the points deli­vered, and helpe them forward in the meditation of the Word and Sacraments.

Neither is it sufficient cursorily or su­perficially to doe all this, but it must be done by way of authoritie, and with great reverence and conscience.

And therefore they are in a wretched estate that take upon them to be Gover­nours of families, and yet never offer to speake one word of instruction to their houshold, nor take order that others may. Ignorance in this case will not excuse. Besides, if every Master would daily use in his family the Church Catechisme, wherein are contained all the fundamen­tall points of religion, hee would greatly profit both himselfe and his family, and hinder much idlenesse and wickednesse.

The second thing wherein houshold service stands is daily invocation of the name of God in prayer and thanksgiving.

The Scripture calls us to pray continual­ly, and in all things to give thanks, 1 Thes. 5. 17, 18. And if we looke into the practise of holy men, we shall finde that it was [Page 19] usuall with them to pray in their houses two or three times a day. David saith, Psal. 55. 18. Evening and morning, and at noone will I pray. And of Daniel 'tis said, That hee prayed and gave thankes three times a day before his God, Dan. 6. And of Job 'tis recorded, that hee offered up burnt offe­rings continually for his children, Job 1. 5.

Now what better patternes can Ma­sters of families propound unto them­selves than David, Job, and Daniel? Where­fore as they have done and have beene praised throughout all generations; so let every Master of an house take order that it may be done in his familie. In the mor­ning when wee have beene kept in the darke and dangerous night: And when we are to goe forth to our labour, what more fit than to goe forth in the name of the Lord? Thou desirest that the Lord would blesse thy businesse in the hands of thy servants, therefore let them joyne with thee in prayer. This family-prayer ought to be made early in the morning, when all the familie which are in health ought to arise after the example of Christ Iesus.

[Page 20] I have often thought of that saying of S. Augustine, Indecens est Christiano ut eum radius solis inveniat in lecto: that is, It is un­beseeming a Christian that the Sunne ri­sing should finde him in bed. This long lying in bed is that which hinders many Masters that they cannot pray with their families.

Another set time of prayer ought to be the evening, when the familie returne from their labour, and are going to sleep, which is the elder sister of death: then is a fit time to praise God for all the be­nefits of the day, and to pray for prote­ction in the night. Many have gone well to their beds, and beene found dead in the morning: therefore me thinkes none should be so presumptuous as to goe to sleepe without calling upon the Lord, and pouring out his soule before him.

Besides morning and evening, there be other times for prayer and praise every day; namely, as often as we betake our selves to eate and drinke. 1 Tim. 4. 4. Eve­ry creature of God is good, if it be received with thanksgiving: for it is sanctified by the word [Page 21] and prayer. Whosoever therefore shall en­ter upon any of Gods creatures without prayer and thanksgiving, hath not the creatures sanctified unto him.

I wonder then that some should be so profane and impudent as to scoffe at those that solemnly prayse God at meales, and pray for a blessing, especially if their Grace bee a little longer than ordinary. Doubtlesse this is an evident token of gracelesse men. Neither is it any marvell though many use Gods creatures to sur­fetting and drunkennesse, when they make no conscience to have them sancti­fied by prayer.

With ordinarie prayer in the familie, wee must sometimes joyne singing of Psalmes. The chiefe exercise of the Saints in heaven is said to be giving of thankes, and singing praise unto God: why then should this exercise on earth seeme tedi­ous to any man that hopes to see God as he is in the heaven, and beare a part in that celcstiall Queere?

Moreover, besides ordinarie prayer e­verie day, perhaps sometimes it shall [Page 22] be found requisite for the Master of the familie to call to extraordinarie prayer, which is commonly joyned with fasting. This may be done in a common or pri­vate calamity, or when some extraordi­narie blessing is requested, as Nehem. 1. 4. Acts 10 30. Ester 4. 16.

Now concerning this blessed service of prayer to be used dailie in everie fami­lie, me thinkes I should not neede to use motives, considering that God doth so greatlie delight in it, and the whole world is not worth this one prerogative of beleevers, that they may at all times and in all places make their requests knowne unto the Almightie, and aske anie thing of him in the name of Christ, and have a promise to be heard.

If the Lord had commanded us everie day with great cost to offer unto him sa­crifices morning and evening, would we not doe it? How much more, when hee saith unto us, onelie, Aske and have.

The third part of holie service to be used in private families is wholesome Discipline. This must not exceede the [Page 23] bounds. A Master of a familie may pro­ceede neither to excommunication, nor execution of any of his familie never so wicked. The course that Governours of severall houses may take, is this.

First, if their children or servants be unrulie, they must tell them of their faults in the spirit of meeknesse.

Secondlie, if they doe not amend, they must rebuke them sharplie.

Thirdlie, if that will not prevaile, they must correct them.

Fourthlie, if private admonition and correction will not bring them into or­der, the Master must require the aide of the publike Magistrate. As it is, Deut. 21. 18. If a man have a stubborne and rebelli­ous sonne, which will not obey the voice of his father, or the voice of his mother, and that when they have chastened him will not hear­ken unto them; Then shall his father and his mother lay hold on him, and bring him out unto the Elders of his City, and they shall say unto the Elders of his Citty, This our sonne is stub­borne and rebellious, he will not obey our voice, hee is a glutton and a drunkard: And all [Page 24] the men of the City shall stone him with stones that he dye. So shalt thou put evill away from among you, and all Israell shall heare and feare.

Thus it should be. But alas! how hath foolish pittie thrust out wholesome hous­holde Discipline? Fathers and Mothers are so farre from correcting and rebuking their unrulie children, that they are an­grie if anie neighbour speake unto them by way of admonition. Therefore have we just cause to feare lest the Lord deale with us as he did with olde Ely, because hee was too favourable to his lewd sonnes.

So also for evill servants, what Master now adayes will take any paines by wholesome admonition and due corre­ction to bring them into order? Some Masters indeede behave themselves like lyons in their houses towards those that will not doe their worke according to their minde: but if they will follow their businesse, they regard not how lewd and wicked they be otherwise. If they will not presenttly serve their turne, they will [Page 25] not labour to make them better, but turne them away: And so it comes to passe that they which are filthie, or lazie, or ignorant, remaine so still, and the Land swarmes with a generation of de­boshed servants; so that tis hard to finde a faithfull servant, and all for want of exe­cution of wholesome Discipline in pri­vate families.

Thus much for the former dutie con­cerning God.

The second concernes ourselves.

For the better performing of this du­tie, note that there are three combinations or couplements in the familie. First, there are the husband and the wife. Secondlie, Parents and children. Thirdlie, Master and servants.

That a familie may be well-ordered, it is requisite that these three couplements which stand in relation each to other, doe keepe their ranke.

The dutie of the husband is that hee dwell with his wife as a man of under­standing, giving honour unto her as the weaker vessell, and loving her as his [Page 26] owne flesh, and be not bitter unto her.

The Wifes dutie is to submit her selfe unto her husband, and to doe him good and not evill all the dayes of her life.

The dutie of Parents is to bring up their children in the knowledge of Gods will, and in some lawfull calling, wherein they may further the Common-weale.

The dutie of Children is to obey their Parents.

The dutie of Masters is to provide for their servants foode and raiment, and suf­ficient imployment: they must also take order that they may be instructed, and if neede be, corrected.

The dutie of Servants is to honour their Masters, though they be but meane men, and to obey them with feare and trembling, not answering againe, but doing service to them in singlenesse of heart as unto Christ.

All these points are so plainly set down in the holy Scriptures, that they need not explanation but execution. And where a­ny of these couplements keepe not their ranke, or neglect the forenamed duties, [Page 27] the familie cannot be well ordered.

Wherefore as we love order, and reve­rence the God of order, let us set our selves from this day forward every one of us to keepe his owne order, that so every seve­rall familie being well ordered, the whole Common-wealth may come into good order, and consequently that God may be moved to remove from us his judge­ments of plague, famine, and unseasona­ble weather, which our manifold disor­ders have brought upon us.

There is none of us but now and then cries out upon the disorder in the Land, and prayes for reformation: But assu­redly in vaine doe wee looke for publike reformation, unlesse wee will every one reforme our owne families.

As long then as we live disorderly our selves, or keepe any disordered person in our houses, whether sonne or daughter, man-servant, or maid-servant, yea or any kinseman or stranger, wee are enemies to our owne desires, and which is more, ad­versaries to the Common-weale.

[Page 28] Which imputation if wee doe justly abhorre, then let us with all our might endeavour every one of us from the high­est to the lowest according to the holie commandement of the Lord of Lords, to set our houses in order.

Deo Patri, Filio, et Spiritui sancto, sit omnis laus, honor & glo­ria in aeternum:

AMEN.