Chapter III: Front Matter (3)

From this verse we may gather, that GOD spoke to _Abraham_ in a dream, or vision of the night: For it is said, he rose up early. Perhaps it was near the fourth watch of the night, just before break of day, when GOD said, Take now thy son; and _Abraham_ rises up early to do so; as I doubt not but he used to rise early to offer up his morning-sacrifice of praise and thanksgiving. It is often remarked of people in the Old Testament, that they rose early in the morning; and particularly of our LORD in the New, that he rose a great while before day to pray. The morning befriends devotion; and, if people cannot use so much self-denial as to rise early to pray, I know not how they will be able to die at a stake (if called to it) for JESUS CHRIST.

The humility as well as the piety of the patriarch is observable: he saddled his own ass (great men should be humble;) and to shew his sincerity, though he took two of his young men with him, and _Isaac_ his son, yet he keeps his design as a secret from them all: nay, he does not so much as tell _Sarah_ his wife: for he knew not but she might be a snare unto him in this affair; and, as _Rebekah_ afterwards, on another occasion, advised _Jacob_ to flee, so _Sarah_ also might persuade _Isaac_ to hide himself; or the young men, had they known of it, might have forced him away, as in after-ages the soldiers rescued _Jonathan_ out of the hands of _Saul_. But _Abraham_ sought no such evasion, and therefore, like an _Israelite_ indeed, in whom there was no guile, he himself resolutely “clave the wood for the burnt-offering, rose up and went unto the place of which GOD had told him.” In the second verse GOD commanded him to offer up his son upon one of the mountains which he would tell him of. He commanded him to offer his son up, but would not then directly tell him the place where: this was to keep him dependent and watching unto prayer: for there is nothing like being kept waiting upon GOD; and, if we do, assuredly GOD will reveal himself unto us yet further in his own time. Let us practise what we know, follow providence so far as we can see already; and what we know not, what we see not as yet, let us only be found in the way of duty, and the LORD will reveal even that unto us. _Abraham_ knew not directly where he was to offer up his son; but he rises up and sets forward, and behold now GOD shews him: “And he went to the place of which GOD had told him.” Let us go and do likewise.

Verse 4. “Then on the third day _Abraham_ lifted up his eyes, and saw the place afar off.”

So that the place, of which GOD had told him, was no less than three days journey distant from the place where GOD first appeared to him, and commanded him to take his son. Was not this to try his faith, and to let him see that what he did, was not meerly from a sudden pang of devotion, but a matter of choice and deliberation? But who can tell what the aged patriarch felt during these three days? Strong as he was in faith, I am persuaded his bowels often yearned over his dear son _Isaac_. Methinks I see the good old man walking with his dear child in his hand, and now and then looking upon him, loving him, and then turning aside to weep. And perhaps, sometimes he stays a little behind to pour out his heart before GOD, for he had no mortal to tell his case to. Then, methinks, I see him join his son and servants again, and talking to them of the things pertaining to the kingdom of GOD, as they walked by the way. At length, “on the third day, he lifts up his eyes, and saw the place afar off.” And, to shew that he was yet sincerely resolved to do whatsoever the LORD required of him, he even now will not discover his design to his servants, but “said, verse 5. to his young men,” (as we should say to our worldly thoughts, when about to tread the courts of the LORD’s house) “Abide you here with the ass; and I and the lad will go up yonder and worship, and come again to you.” This was a sufficient reason for their staying behind; and, it being their master’s custom to go frequently to worship, they could have no suspicion of what he was going about. And by _Abraham_’s saying, that he and the lad would come again, I am apt to think he believed GOD would raise him from the dead, if so be he permitted him to offer his child up for a burnt-offering. However that be, he is yet resolved to obey GOD to the uttermost; and therefore,

Verse 6. “_Abraham_ took the wood of the burnt-offering, and laid it upon _Isaac_ his son; and he took the fire in his hand, and a knife, and they went both of them together.” Little did _Isaac_ think that he was to be offered on that very wood which he was carrying upon his shoulders; and therefore _Isaac_ innocently, and with a holy freedom (for good men should not keep their children at too great a distance) “spake unto _Abraham_ his father, and said, My father; and he (with equal affection and holy condescension) said, Here am I, my son.” And to shew how careful _Abraham_ had been (as all christian parents ought to be) to instruct his _Isaac_ how to sacrifice to GOD, like a youth trained up in the way wherein he should go; _Isaac_ said, “Behold the fire and the wood; but where is the lamb for a burnt-offering?” How beautiful is early piety! how amiable, to hear young people ask questions about sacrificing to GOD in an acceptable way! _Isaac_ knew very well that a lamb was wanting, and that a lamb was necessary for a proper sacrifice: “Behold the fire and the wood; but where is the lamb for a burnt-offering?” Young men and maidens, learn of him.

Hitherto, it is plain, _Isaac_ knew nothing of his father’s design: but I believe, by what his father said in answer to his question, that now was the time _Abraham_ revealed it unto him.

Verse 8. “And _Abraham_ said, My son, GOD will provide himself a Lamb for a burnt-offering.” Some think, that _Abraham_ by faith saw the LORD JESUS afar off, and here spake prophetically of that Lamb of GOD already slain in decree, and hereafter to be actually offered up for sinners. This was a lamb of GOD’s providing indeed (we dared not have thought of it) to satisfy his own justice, and to render him just in justifying the ungodly. What is all our fire and wood, the best preparation and performances we can make or present, unless GOD had provided himself this Lamb for a burnt-offering? He could not away with them. The words will well bear this interpretation. But, whatever _Abraham_ might intend, I cannot but think he here made an application, and acquainted his son, of GOD’s dealing with his soul; and at length, with tears in his eyes, and the utmost affection in his heart, cried out, “Thou art to be the lamb, my Son;” GOD has commanded me to provide thee for a burnt-offering, and to offer thee upon the mountain which we are now ascending. And, as it appears from a subsequent verse, _Isaac_, convinced that it was the divine will, made no resistance at all: For it is said, “They went both of them together;” and again, when we are told, that _Abraham_ bound _Isaac_, we do not hear of his complaining, or endeavouring to escape, which he might have done, being (as some think) near thirty years of age, and, it is plain, capable of carrying wood enough for a burnt-offering. But he was partaker of the like precious faith with his aged father, and therefore is as willing to be offered, as _Abraham_ is to offer him: And “so they went both of them together.”

Verse 9. At length “they came to the place of which GOD had told _Abraham_. He built an altar there, and laid the wood in order, and bound _Isaac_ his son, and laid him on the altar upon the wood.”

And here let us pause a while, and by faith take a view of the place where the father has laid him. I doubt not but the blessed angels hovered round the altar, and sang, “Glory be to GOD in the highest,” for giving such faith to man. Come, all ye tender-hearted parents, who know what it is to look over a dying child: fancy that you saw the altar erected before you, and the wood laid in order, and the ♦beloved _Isaac_ bound upon it: fancy that you saw the aged parent standing by weeping. (For, why may we not suppose that _Abraham_ wept, since JESUS himself wept at the grave of _Lazarus_?) O what pious, endearing expressions passed now alternately between the father and the son! _Josephus_ records a pathetic speech made by each, whether genuine I know not: but methinks I see the tears trickle down the Patriarch _Abraham_’s cheeks; and out of the abundance of the heart, he cries, Adieu, adieu, my son; the LORD gave thee to me, and the LORD calls thee away; blessed be the name of the LORD: adieu, my _Isaac_, my only son, whom I love as my own soul; adieu, adieu. I see _Isaac_ at the same time meekly resigning himself into his heavenly Father’s hands, and praying to the most High to strengthen his earthly parent to strike the stroke. But why do I attempt to describe what either son or father felt? It is impossible: we may indeed form some faint idea of, but shall never fully comprehend it, till we come and sit down with them in the kingdom of heaven, and hear them tell the pleasing story over again. Hasten, O LORD, that blessed time! O let thy kingdom come!

♦ “belove” replaced with “beloved”

And now, the fatal blow is going to be given. “And _Abraham_ stretched forth his hand, and took the knife to slay his son.” But do you not think he intended to turn away his head, when he gave the blow? Nay, why may we not suppose he sometimes drew his hand in, after it was stretched out, willing to take another last farewell of his beloved _Isaac_, and desirous to defer it a little, though resolved at last to strike home? Be that as it will, his arm is now stretched out, the knife is in his hand, and he is about to put it to his dear son’s throat.

But sing, O heavens! and rejoice, O earth! Man’s extremity is GOD’s opportunity: for behold, just as the knife, in all probability, was near his throat, verse 11. “the angel of the LORD, (or rather the LORD of angels, JESUS CHRIST, the angel of the everlasting covenant) called unto him, (probably in a very audible manner) from heaven, and said, _Abraham_, _Abraham_. (The word is doubled, to engage his attention; and perhaps the suddenness of the call made him draw back his hand, just as he was going to strike his son.) And _Abraham_ said, Here am I.”

“And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now know I that thou fearest GOD, seeing thou hast not withheld thy son, thine only son from me.”

Here then it was that _Abraham_ received his son _Isaac_ from the dead in a figure. He was in effect offered upon the altar, and GOD looked upon him as offered and given unto him. Now it was that _Abraham_’s faith, being tried, was found more precious than gold purified seven times in the fire. Now as a reward of grace, though not of debt, for this signal act of obedience, by an oath, GOD gives and confirms the promise, “that in his seed all the nations of the earth should be blessed,” verse 17, 18. With what comfort may we suppose the good old man and his son went down from the mount, and returned unto the young men! With what joy may we imagine he went home, and related all that had passed to _Sarah_! And above all, with what triumph is he now exulting in the paradise of GOD, and adoring rich, free, distinguishing, electing, everlasting love, which alone made him to differ from the rest of mankind, and rendered him worthy of that title which he will have so long as the sun and the moon endure, “The Father of the faithful!”

But let us now draw our eyes from the creature, and do what _Abraham_, if he was present, would direct to; I mean, fix them on the Creator, GOD blessed for evermore.

I see your hearts affected, I see your eyes weep. (And indeed, who can refrain weeping at the relation of such a story?) But, behold, I shew you a mystery, hid under the sacrifice of _Abraham_’s only son, which, unless your hearts are hardned, must cause you to weep tears of love, and that plentifully too. I would willingly hope you even prevent me here, and are ready to say, “It is the love of GOD, in giving JESUS CHRIST to die for our sins.” Yes; that is it. And yet perhaps you find your hearts, at the mentioning of this, not so much affected. Let this convince you, that we are all fallen creatures, and that we do not love GOD or CHRIST as we ought to do: for, if you admire _Abraham_ offering up his _Isaac_, how much more ought you to extol, magnify and adore the love of GOD, who so loved the world, as to give his only begotten Son CHRIST JESUS our LORD, “that whosoever believeth on Him should not perish, but have everlasting life?” May we not well cry out, Now know we, O LORD, that thou hast loved us, since thou hast not withheld thy Son, thine only Son from us? _Abraham_ was GOD’s creature (and GOD was _Abraham_’s friend) and therefore under the highest obligation to surrender up his _Isaac_. But O stupendious love! whilst we were his enemies, GOD sent forth his Son, made of a woman, made under the law, that he might become a curse for us. O the freeness, as well as the infinity, of the love of GOD our Father! It is unsearchable: I am lost in contemplating it; it is past finding out. Think, O believers, think of the love of GOD, in giving JESUS CHRIST to be a propitiation for our sins. And when you hear how _Abraham_ built an altar, and laid the wood in order, and bound _Isaac_ his son, and laid him on the altar upon the wood; think how your heavenly Father bound JESUS CHRIST his only Son, and offered him upon the altar of his justice, and laid upon him the iniquities of us all. When you read of _Abraham_’s stretching forth his hand to slay his Son, Think, O think, how GOD actually suffered his Son to be slain, that we might live for evermore. Do you read of _Isaac_ carrying the wood upon his shoulders, upon which he was to be offered? Let this lead you to mount _Calvary_ (this very mount of _Moriah_ where _Isaac_ was offered, as some think) and take a view of the antitype JESUS CHRIST, the Son of GOD, bearing and ready to sink under the weight of that cross, on which he was to hang for us. Do you admire _Isaac_ so freely consenting to die, though a creature, and therefore obliged to go when GOD called? O do not forget to admire infinitely more the dear LORD JESUS, that promised seed, who willingly said, “Lo, I come,” though under no obligation so to do, “to do thy will,” to obey and die for men, “O GOD!” Did you weep just now, when I bid you fancy you saw the altar, and the wood laid in order, and _Isaac_ laid bound on the altar? Look by faith, behold the blessed JESUS, our all-glorious _Emmanuel_, not bound, but nailed on an accursed tree: see how he hangs crowned with thorns, and had in derision of all that are round about him: see how the thorns pierce him, and how the blood in purple streams trickle down his sacred temples! Hark how the GOD of nature groans! See how he bows his head, and at length humanity gives up the ghost! _Isaac_ is saved, but JESUS, the GOD of _Isaac_, dies: A ram is offered up in _Isaac_’s room, but JESUS has no substitute; JESUS must bleed, JESUS must die; GOD the Father provided this Lamb for himself from all eternity. He must be offered in time, or man must be damned for evermore. And now, where are your tears? Shall I say, refrain your voice from weeping? No; rather let me exhort you to look to him whom you have pierced, and mourn, as a woman mourneth for her first-born: for we have been the betrayers, we have been the murderers of this LORD of glory; and shall we not bewail those sins, which brought the blessed JESUS to the accursed tree? Having so much done, so much suffered for us, so much forgiven, shall we not love much? O! let us love Him with all our hearts, and minds, and strength, and glorify him in our souls and bodies, for they are his. Which leads me to a second inference I shall draw from the foregoing discourse.

From hence we may learn the nature of true, justifying faith. Whoever understands and preaches the truth, as it is in JESUS, must acknowledge, that salvation is GOD’s free gift, and that we are saved, not by any or all the works of righteousness which we have done or can do: no; we can neither wholly nor in part justify ourselves in the sight of GOD. The LORD JESUS CHRIST is our righteousness; and if we are accepted with GOD, it must be only in and through the personal righteousness, the active and passive obedience, of JESUS CHRIST his beloved Son. This righteousness must be imputed, or counted over to us, and applied by faith to our hearts, or else we can in no wise be justified in GOD’s sight: and that very moment a sinner is enabled to lay hold on CHRIST’s righteousness by faith, he is freely justified from all his sins, and shall never enter into condemnation, notwithstanding he was a fire-brand of hell before. Thus it was that _Abraham_ was justified before he did any good work: he was enabled to believe on the LORD CHRIST; it was accounted to him for righteousness; that is, CHRIST’s righteousness was made over to him, and so accounted his. This, this is gospel; this is the only way of finding acceptance with GOD: good works have nothing to do with our justification in his sight. We are justified by faith alone, as saith the article of our church; agreeable to which the apostle _Paul_ says, “By grace ye are saved, through faith; and that not of yourselves; it is the gift of GOD.” Notwithstanding, good works have their proper place: they justify our faith, though not our persons; they follow it, and evidence our justification in the sight of men. Hence it is that the apostle _James_ asks, was not _Abraham_ justified by works? (alluding no doubt to the story on which we have been discoursing) that is, did he not prove he was in a justified state, because his faith was productive of good works? This declarative justification in the sight of men, is what is directly to be understood in the words of the text; “Now know I, says GOD, that thou fearest me, since thou hast not withheld thy Son, thine only Son from me.” Not but that GOD knew it before; but this is spoken in condescension to our weak capacities, and plainly shews, that his offering up his son was accepted with GOD, as an evidence of the sincerity of his faith, and for this, was left on record to future ages. Hence then you may learn, whether you are blessed with, and are sons and daughters of, faithful _Abraham_. You say you believe; you talk of free grace and free justification: you do well; the devils also believe and tremble. But has the faith, which you pretend to, influenced your hearts, renewed your souls, and, like _Abraham_’s, worked by love? Are your affections, like his, set on things above? Are you heavenly-minded, and like him, do you confess yourselves strangers and pilgrims on the earth? In short, has your faith enabled you to overcome the world, and strengthened you to give up your _Isaacs_, your laughter, your most beloved lusts, friends, pleasures, and profits for GOD? If so, take the comfort of it; for justly may you say, “We know assuredly, that we do fear and love GOD, or rather are loved of him.” But if you are only talking believers, have only a faith of the head, and never felt the power of it in your hearts, however you may bolster yourselves up, and say, “We have _Abraham_ for our father, or CHRIST is our Saviour;” unless you get a faith of the heart, a faith working by love, you shall never sit with _Abraham_, _Isaac_, _Jacob_, or JESUS CHRIST, in the kingdom of heaven.

But I must draw one more inference, and with that I shall conclude.

Learn, O saints! from what has been said, to sit loose to all your worldly comforts; and stand ready prepared to part with every thing, when GOD shall require it at your hand. Some of you perhaps may have friends, who are to you as your own souls; and others may have children, in whose lives your own lives are bound up: all I believe have their _Isaacs_, their particular delights of some kind or other. Labour, for CHRIST’s sake, labour, ye sons and daughters of _Abraham_, to resign them daily in affection to GOD, that, when he shall require you really to sacrifice them, you may not confer with flesh and blood, any more than the blessed patriarch now before us. And as for you that have been in any measure tried like unto him, let his example encourage and comfort you. Remember, _Abraham_ your father was tried so before you: think, O think of the happiness he now enjoys, and how he is incessantly thanking GOD for tempting and trying him when here below. Look up often by the eye of faith, and see him sitting with his dearly beloved _Isaac_ in the world of spirits. Remember, it will be but a little while, and you shall sit with them also, and tell one another what GOD has done for your souls. There I hope to sit with you, and hear this story of his offering up his Son from his own mouth, and to praise the Lamb that sitteth upon the throne, for what he hath done for all our souls, for ever and ever.

SERMON IV.

The great Duty of Family-Religion.

JOSHUA xxiv. 15.

_As for me and my House, we will serve the_ LORD.

THESE words contain the holy resolution of pious _Joshua_, who having in a most moving, affectionate discourse recounted to the _Israelites_ what great things GOD had done for them, in the verse immediately preceding the text, comes to draw a proper inference from what he had been delivering; and acquaints them, in the most pressing terms, that since GOD had been so exceeding gracious unto them, they could do no less, than out of gratitude for such uncommon favours and mercies, dedicate both themselves and families to his service. “Now therefore, fear the LORD, and serve him in sincerity and truth, and put away the Gods which your fathers served on the other side of the flood.” And by the same engaging motive does the prophet _Samuel_ afterwards enforce their obedience to the commandments of GOD, 1 _Samuel_ xii. 24. “Only fear the LORD, and serve him in truth, with all your heart; for consider how great things he hath done for you.” But then, that they might not excuse themselves (as too many might be apt to do) by his giving them a bad example, or think he was laying heavy burdens upon them, whilst he himself touched them not with one of his fingers, he tells them in the text, that whatever regard they might pay to the doctrine he had been preaching, yet he (as all ministers ought to do) was resolved to live up to and practise it himself: “Chuse you therefore, whom you will serve, whether the Gods which your fathers served, or the Gods of the _Amorites_, in whose land ye dwell: but as for me and my house, we will serve the LORD.”

A resolution this, worthy of _Joshua_, and no less becoming, no less necessary for every true son of _Joshua_, that is intrusted with the care and government of a family in our day: and, if it was ever seasonable for ministers to preach up, or people to put in practice _family-religion_, it was never more so than in the present age; since it is greatly to be feared, that out of those many housholds that call themselves christians, there are but few that serve GOD in their respective families as they ought.

It is true indeed, visit our churches, and you may perhaps see something of the _form of godliness_ still subsisting amongst us; but even that is scarcely to be met with in private houses. So that were the blessed angels to come, as in the patriarchal age, and observe our spiritual oeconomy at home, would they not be tempted to say as _Abraham_ to _Abimilech_, “Surely, the fear of GOD is not in this place?” _Genesis_ xx. 11.

How such a general neglect of family-religion first began to overspread the christian world, is difficult to determine. As for the primitive christians, I am positive it was not so with them: No, they had not so learned CHRIST, as falsely to imagine religion was to be confined solely to their assemblies for public worship; but, on the contrary, behaved with such piety and exemplary holiness in their private families, that St. _Paul_ often styles their house a church: “Salute such a one, says he, and the church which is in his house.” And, I believe, we must for ever despair of seeing a primitive spirit of piety revived in the world, till we are so happy as to see a revival of primitive family religion; and persons unanimously resolving with good old _Joshua_, in the words of the text, “As for me and my house, we will serve the LORD.”

From which words, I shall beg leave to insist on these three things.

I. _First_, That it is the duty of every governor of a family to
take care, that not only he himself, but also that those
committed to his charge, “_serve the_ LORD.”

II. _Secondly_, I shall endeavour to shew after what manner
a governor and his houshold ought to serve the LORD. And,

III. _Thirdly_, I shall offer some motives, in order to excite
all governors, with their respective housholds, to serve the
LORD in the manner that shall be recommended.

And _First_, I am to shew that it is the duty of every governor of a family to take care, that not only he himself, but also that those committed to his charge, should serve the LORD.

And this will appear, if we consider that every governor of a family ought to look upon himself as obliged to act in three capacities: as a prophet, to instruct; as a priest, to pray for and with; as a king, to govern, direct, and provide for them. It is true indeed, the latter of these, their kingly office, they are not so frequently deficient in, (nay in this they are generally too solicitous;) but as for the two former, their priestly and prophetic office, like _Gallio_, they care for no such things. But however indifferent some governors may be about it, they may be assured, that GOD will require a due discharge of these offices at their hands. For if, as the apostle argues, “He that does not provide for his own house,” in temporal things, “has denied the faith, and is worse than an infidel;” to what greater degree of apostasy must he have arrived, who takes no thought to provide for the spiritual welfare of his family!

But farther, persons are generally very liberal of their invectives against the clergy, and think they justly blame the conduct of that minister who does not take heed to and watch over the flock, of which the Holy Ghost has made him overseer: but may not every governor of a family, be in a lower degree liable to the same censure, who takes no thought for those souls that are committed to his charge? For every house is as it were a little parish, every governor (as was before observed) a priest, every family a flock: and if any of them perish through the governor’s neglect, their blood will GOD require at their hands.

Was a minister to disregard teaching his people publicly, and from house to house, and to excuse himself by saying, that he had enough to do to work out his own salvation with fear and trembling, without concerning himself with that of others; would you not be apt to think such a minister, to be like the unjust judge, “One that neither feared GOD, nor regarded man?” And yet, odious as such a character would be, it is no worse than that governor of a family deserves, who thinks himself obliged only to save his own soul, without paying any regard to the souls of his houshold. For (as was above hinted) every house is as it were a parish, and every master is concerned to secure, as much as in him lies, the spiritual prosperity of every one under his roof, as any minister whatever is obliged to look to the spiritual welfare of every individual person under his charge.

What precedents men who neglect their duty in this particular, can plead for such omission, I cannot tell. Doubtless not the example of holy _Job_, who was so far from imagining that he had no concern, as governor of a family, with any one’s soul but his own, that the scripture acquaints us, “When the days of his childrens feasting were gone about, that _Job_ sent and sanctified them, and offered burnt-offerings, according to the number of them all; for _Job_ said, It may be that my sons have sinned and cursed GOD in their hearts: thus did _Job_ continually.” Nor can they plead the practice of good old _Joshua_, whom, in the text, we find as much concerned for his houshold’s welfare, as his own. Nor lastly, that of _Cornelius_, who feared GOD, not only himself, but with all his house: and were christians but of the same spirit of _Job_, _Joshua_, and the _Gentile_ centurion, they would act as _Job_, _Joshua_, and _Cornelius_ did.

But alas! if this be the case, and all governors of families ought not only to serve the LORD themselves, but likewise to see that their respective housholds do so too; what will then become of those who not only neglect serving GOD themselves, but also make it their business to ridicule and scoff at any of their house that do? Who are not content with “not entering into the kingdom of heaven themselves; but those also that are willing to enter in, they hinder.” Surely such men are factors for the devil indeed. Surely their damnation slumbereth not: for although GOD, in his good providence, may suffer such stumbling-blocks to be put in his childrens way, and suffer their greatest enemies to be those of their own housholds, for a trial of their sincerity, and improvement of their faith; yet we cannot but pronounce a woe against those masters by whom such offences come. For if those that only take care of their own souls, can scarcely be saved, where will such monstrous profane and wicked governors appear?

But hoping there are but few of this unhappy stamp, proceed we now to the

Second thing proposed; To shew after what manner a governor and his houshold ought to serve the LORD.

1. And the first thing I shall mention, is, _reading the word of_ GOD. This is a duty incumbent on every private person. “Search the scriptures, for in them ye think ye have eternal life,” is a precept given by our blessed LORD indifferently to all: but much more so, ought every governor of a family to think it in a peculiar manner spoken to himself, because (as hath been already proved) he ought to look upon himself as a prophet, and therefore, agreeably to such a character, bound to instruct those under his charge in the knowledge of the word of GOD.

This we find was the order GOD gave to his peculiar people _Israel_: for thus speaks his representative _Moses_, _Deuteronomy_ vi. 6, 7. “These words,” that is, the scripture words, “which I command thee this day, shall be in thy heart, and thou shalt teach them diligently unto thy children,” that is, as it is generally explained, servants, as well as children, “and shalt talk of them when thou sittest in thy house.” From whence we may infer, that the only reason, why so many neglect to read the words of scripture diligently to their children is, because the words of scripture are not in their hearts: for if they were, out of the abundance of the heart their mouth would speak.

Besides, servants as well as children, are, for the generality, very ignorant, and mere novices in the laws of GOD: and how shall they know, unless some one teach them? And what more proper to teach them by, than the lively oracles of GOD, “which are able to make them wise unto salvation?” And who more proper to instruct them by these lively oracles, than parents and masters, who (as hath been more than once observed) are as much concerned to feed them with spiritual, as with bodily bread, day by day.

But if these things be so, what a miserable condition are those unhappy governors in, who are so far from feeding those committed to their care with the sincere milk of the word, to the intent they may grow thereby, that they neither search the scriptures themselves, nor are careful to explain them to others? Such families must be in a happy way indeed to do their Master’s will, who take such prodigious pains to know it! Would not one imagine that they had turned converts to the Church of _Rome_; that they thought ignorance to be the mother of devotion; and that those were to be condemned as heretics who read their Bibles? And yet how few families are there amongst us, who do not act after this unseemly manner! But shall I praise them in this? I praise them not: Brethren, this thing ought not so to be.

2. Pass we on now to the second means whereby every governor and his houshold ought to serve the LORD, _family-prayer_.

This is a duty, though as much neglected, yet as absolutely necessary as the former. Reading is a good preparative for prayer, as prayer is an excellent means to render reading effectual. And the reason why every governor of a family should join both these exercises together, is plain, because a governor of a family cannot perform his priestly office (which we before observed he is in some degree invested with) without performing this duty of family prayer.

We find it therefore remarked, when mention is made of _Cain_ and _Abel_’s offering sacrifices, that they brought them. But to whom did they bring them? Why, in all probability, to their father _Adam_, who, as priest of the family, was to offer sacrifice in their names. And so ought every spiritual son of the second _Adam_, who is entrusted with the care of an houshold, to offer up the spiritual sacrifices of supplications and thanksgivings, acceptable to GOD through JESUS CHRIST, in the presence and name of all who wait upon, or eat meat at his table.

Thus we read our blessed LORD behaved, when he tabernacled amongst us: for it is said often, that he prayed with his twelve disciples, which was then his little family. And he himself has promised a particular blessing to joint supplications: “Wheresoever two or three are gathered together in my name, there am I in the midst of them.” And again, “If two or three are agreed touching any thing they shall ask, it shall be given them.” Add to this, that we are commanded by the Apostle to “pray always, with all manner of supplication,” which doubtless includes family prayer. And holy _Joshua_, when he set up the good resolution in the text, that he and his houshold would serve the LORD, certainly resolved to pray with his family, which is one of the best testimonies they could give of their serving him.

Besides, there are no families but what have some common blessings, of which they have been all partakers, to give thanks for; some common crosses and afflictions, which they are to pray against; some common sins, which they are all to lament and bewail: but how this can be done, without joining together in one common act of humiliation, supplication, and thanksgiving, is difficult to devise.

From all which considerations put together, it is evident, that family prayer is a great and necessary duty; and consequently, those governors that neglect it, are certainly without excuse. And it is much to be feared, if they live without family prayer, they live without GOD in the world.

And yet, such an hateful character as this is, it is to be feared, that was GOD to send out an angel to destroy us, as he did once to destroy the _Egyptian_ first-born, and withal give him a commission, as then, to spare no houses but where they saw the blood of the lintel, sprinkled on the door-post, so now, to let no families escape, but those that called upon him in morning and evening prayer; few would remain unhurt by his avenging sword. Shall I term such families christians or heathens? Doubtless they deserve not the name of christians; and heathens will rise up in judgment against such profane families of this generation: for they had always their houshold gods, whom they worshipped, and whose assistance they frequently invoked. And a pretty pass those families surely are arrived at, who must be sent to school to pagans. But will not the LORD be avenged on such profane housholds as these? Will he not pour out his fury upon those that call not upon his name?

3. But it is time for me to hasten to the third and last means I shall recommend, whereby every governor ought with his houshold to serve the LORD, _catechizing_ and _instructing_ their children and servants, and bringing them up in the nurture and admonition of the LORD.

That this, as well as the two former, is a duty incumbent on every governor of an house, appears from that famous encomium or commendation GOD gives of _Abraham_: “I know that he will command his children and his houshold after him, to keep the way of the LORD, to do justice and judgment.” And indeed scarce any thing is more frequently pressed upon us in holy writ, than this duty of catechising. Thus, says GOD in a passage before cited, “Thou shalt teach these words diligently unto thy children.” And parents are commanded in the New Testament, to “breed up their children in the nurture and admonition of the LORD.” The holy Psalmist acquaints us, that one great end why GOD did such great wonders for his people, was, “to the intent that when they grew up, they should shew their children, or servants, the same.” And in _Deuteronomy_ vi. at the 20th and following verses, GOD strictly commands his people to instruct their children in the true nature of the ceremonial worship, when they should enquire about it, as he supposed they would do, in time to come. And if servants and children were to be instructed in the nature of _Jewish_ rites, much more ought they now to be initiated and grounded in the doctrines and first principles of the gospel of CHRIST: not only, because it is a revelation, which has brought life and immortality to a fuller and clearer light, but also, because many seducers are gone abroad into the world, who do their utmost endeavour to destroy not only the superstructure, but likewise to sap the very foundation of our most holy religion.

Would then the present generation have their posterity be true lovers and honourers of GOD; masters and parents must take _Solomon_’s good advice, and train up and catechise their respective housholds in the way wherein they should go.

I am aware but of one objection, that can, with any shew of reason, be urged against what has been advanced; which is, that such a procedure as this will take up too much time, and hinder families too long from their worldly business. But it is much to be questioned, whether persons that start such an objection, are not of the same hypocritical spirit as the traitor _Judas_, who had indignation against devout _Mary_, for being so profuse of her ointment, in anointing our blessed LORD, and asked why it might not be sold for two hundred pence, and given to the poor. For has GOD given us so much time to work for ourselves, and shall we not allow some small pittance of it, morning and evening, to be devoted to his more immediate worship and service? Have not people read, that it is GOD who gives men power to get wealth, and therefore that the best way to prosper in the world, is to secure his favour? And has not our blessed LORD himself promised, that if we seek first the kingdom of GOD and his righteousness, all outward necessaries shall be added unto us?

_Abraham_, no doubt, was a man of as great business as such objectors may be; but yet he would find time to command his houshold to serve the LORD. Nay, _David_ was a king, and consequently had a great deal of business upon his hands; yet notwithstanding, he professes that he would walk in his house with a perfect heart. And, to instance but one more, holy _Joshua_ was a person certainly engaged very much in temporal affairs; and yet he solemnly declares before all _Israel_, that as for him and his houshold, they would serve the LORD. And did persons but redeem their time, as _Abraham_, _David_, or _Joshua_ did, they would no longer complain, that family duties kept them too long from the business of the world.

III. But my Third and Last general head, under which I was to offer some motives, in order to excite all governors, with their respective housholds, to serve the LORD in the manner before recommended, I hope, will serve instead of a thousand arguments, to prove the weakness and folly of any such objection.

1. And the first motive I shall mention is the duty of _gratitude_, which you that are governors of families owe to GOD. Your lot, every one must confess, is cast in a fair ground: providence hath given you a goodly heritage, above many of your fellow-creatures; and therefore, out of a principle of gratitude, you ought to endeavour, as much as in you lies, to make every person of your respective housholds to call upon him as long as they live: not to mention, that the authority, with which GOD has invested you as parents and governors of families, is a talent committed to your trust, and which you are bound to improve to your Master’s honour. In other things we find governors and parents can exercise lordship over their children and servants readily, and frequently enough can say to one, Go, and he goeth; and to another, Come, and he cometh; to a third, Do this, and he doeth it. And shall this power be so often employed in your own affairs, and never exerted in the things of GOD? Be astonished, O heavens, at this!

Thus did not faithful _Abraham_; no, GOD says, that he knew _Abraham_ would command his servants and children after him. Thus did not _Joshua_: no, he was resolved not only to walk with GOD himself, but to improve his authority in making all about him do so too: “As for me and my houshold, we will serve the LORD.” Let us go and do likewise.

2. But _Secondly_, If gratitude to GOD will not, methinks love and pity to your children should move you, with your respective families, to serve the LORD.

Most people express a great fondness for their children: nay so great, that very often their own lives are wrapped up in those of their offspring. “Can a woman forget her sucking child, that she should not have compassion on the son of her womb?” says GOD by his Prophet _Isaiah_. He speaks of it as a monstrous thing, and scarce credible; but the words immediately following, affirm it to be possible, “Yea, they may forget:” and experience also assures us they may. Father and mother may both forsake their children: for what greater degree of forgetfulness can they express towards them, than to neglect the improvement of their better part, and not bring them up in the knowledge and fear of GOD?

It is true indeed, parents seldom forget to provide for their childrens bodies, (though, it is to be feared, some men are so far sunk beneath the beasts that perish, as to neglect even that) but then how often do they forget, or rather, when do they remember, to secure the salvation of their immortal souls? But is this their way of expressing their fondness for the fruit of their bodies? Is this the best testimony they can give of their affection to the darling of their hearts? Then was _Dalilah_ fond of _Samson_, when she delivered him up into the hands of the _Philistines_: then were those ruffians well affected to _Daniel_, when they threw him into a den of lions.

3. But _Thirdly_, If neither gratitude to GOD, nor love and pity to your children, will prevail on you; yet let a principle of _common honesty_ and _justice_ move you to set up the holy resolution in the text.

This is a principle which all men would be thought to act upon. But certainly, if any may be truly censured for their injustice, none can be more liable to such censure, than those who think themselves injured if their servants withdraw themselves from their bodily work, and yet they in return take no care of their inestimable souls. For is it just that servants should spend their time and strength in their master’s service, and masters not at the same time give them what is just and equal for their service?

It is true, some men may think they have done enough when they give unto their servants food and raiment, and say, “Did not I bargain with thee for so much a year?” But if they give them no other reward than this, what do they less for their very beasts? But are not servants better than they? Doubtless they are: and however masters may put off their convictions for the present, they will find a time will come, when they shall know they ought to have given them some spiritual as well as temporal wages; and the cry of those that have mowed down their fields, will enter into the ears of ♦the LORD of Sabaoth.

♦ duplicate word “the” removed

4. But _Fourthly_, If neither gratitude to GOD, pity to children, nor a principle of common justice to servants, are sufficient to balance all objections; yet let that darling, that prevailing motive of _self-interest_ turn the scale, and engage you with your respective housholds to serve the LORD.

This weighs greatly with you in other matters: be then persuaded to let it have a due and full influence on you in this: and if it has, if you have but faith as a grain of mustard-seed, how can you avoid believing, that promoting family-religion, will be the best means to promote your own temporal, as well as eternal welfare? For “Godliness has the promise of the life that now is, as well as that which is to come.”

Besides, you all, doubtless, wish for honest servants, and pious children: and to have them prove otherwise, would be as great a grief to you, as it was to _Elisha_ to have a treacherous _Gehazi_, or _David_ to be troubled with a rebellious _Absalom_. But how can it be expected they should learn their duty, except those set over them, take care to teach it to them? Is it not as reasonable to expect you should reap where you had not sown, or gather where you had not strawed?

Did christianity, indeed, give any countenance to children and servants to disregard their parents and masters according to the flesh, or represent their duty to them, as inconsistent with their entire obedience to their father and master who is in heaven, there might then be some pretence to neglect instructing them in the principles of such a religion. But since the precepts of this pure and undefiled religion, are all of them holy, just, and good; and the more they are taught their duty to GOD, the better they will perform their duties to you; methinks, to neglect the improvement of their souls, out of a dread of spending too much time in religious duties, is acting quite contrary to your own interest as well as duty.

5. _Fifthly_ and _Lastly_, If neither gratitude to GOD, love to your children, common justice to your servants, nor even that most prevailing motive self-interest, will excite; yet let a consideration of the _terrors of the_ LORD persuade you to put in practice the pious resolution in the text. Remember, the time will come, and that perhaps very shortly, when we must all appear before the judgment-seat of CHRIST; where we must give a solemn and strict account how we have had our conversation, in our respective families in this world. How will you endure to see your children and servants (who ought to be your joy and crown of rejoicing in the day of our LORD JESUS CHRIST) coming out as so many swift witnesses against you; cursing the father that begot them, the womb that bare them, the paps which they have sucked, and the day they ever entered into your houses? Think you not, the damnation which men must endure for their own sins, will be sufficient, that they need load themselves with the additional guilt of being accessary to the damnation of others also? O consider this, all ye that forget to serve the LORD with your respective housholds, “lest he pluck you away, and there be none to deliver you!”

But GOD forbid, brethren, that any such evil should befal you: no, rather will I hope, that you have been in some measure convinced by what has been said of the great importance of _family-religion_; and therefore are ready to cry out in the words immediately following the text, “GOD forbid that we should forsake the LORD;” and again, verse 21, “Nay, but we will (with our several housholds) serve the LORD.”