thing, founded upon necessary reasons. And therefore to be unconcerned and indifferent, whether those of our family (if we have families,) do things so necessary, or not, is a contradiction in terms; for it is to say, that which is necessary is not necessary; or, it is an indifferent thing, whe ther that which is necessary be done or not done,

SERMON V*.

HAVING endeavoured to evince to you, that there ought to

be such a thing as family-religion; and then to show you, what we were to conceive and practice, as to the frequency of the exercises of it, or when and at what times it ought to be performed; I would farther speak to a question or two relating to this matter, and answer one or two objections, and so shut up all with some Use.

There are some questions that occur, which may require some consideration.

Question 1. Some have desired to be informed, "Whether în case of the absence or sickness of a husband from or in the family, it be incumbent on the wife to keep up family-duty in such a case?" And the case is the same as to widows, or others of that sex, who are sole governesses of families.

Answer. It must be said in general to this, that one rule cannot be suited to all cases. There may be very great variety, as circumstances differ. But,

1. Nothing is plainer, than that while the conjugal relatives remain, the female relation hath a real part in the government of the family. That is plainly enough asserted in 1 Tim. 5. 14. that it is the woman's part to "guide the house." The word IKODEMOTEw, to have a despotical power in the family, a go

Preached January 14th. 1693.

verning power; which must be solely in her in the absence or failure of the other relative: and that must by no means be abandoned or quitted. And whereas all power and all order is from God, it cannot be denied or disowned or laid aside without an injury to him.

2. Hereupon, if there be in a family a prudent pious son, or a prudent pious man-servant, who may be assigned to this work; it may fitly enough be done by such a one by her appointment. And so the authority that belongs to her in her station, is preserved, and the thing done. That such a work as that is may be assigned to another, is out of all doubt, and ought to be so, where it may most fitly and most duly be so. And none question the fitness of assigning such a work statedly to another, in such families where persons are kept on purpose for the discharge of family- duties.

3. It is possible, there may be families, that do entirely at present consist of those that are of the female sex: and concerning them there is no question.

4. Where the family is more numerous, and consists of the male sex, of whom none are fit or willing to undertake that. business, and it cannot be done by the governess with decency or to edification; in that case she is to follow the example of Esther, (a very laudable one,) with her maidens and younger children still to keep up to this worship in her family; and, as much as in her lies, to warn and charge the rest, that they be not omissive for their part, (though they do not concur with them,) together or severally in calling on the name of the Lord daily.

Question II. A second question, that occurs in this case, is, "Whether, where there is no competent ability to perform such a duty, as that of family-prayer, with decency and edifyingness; it be fit to make use of helps, the preconceived words of others?"

Answer. As to that, the matter seems to me so plain, that we need make no long discourse about it. I make no question at all, but that the substance of every duty is to take place of circumstance. It is better that the duty be done, than that upon the account of a mere circumstance it should be omitted and let alone. And there are useful helps, such as "The Practice of Piety" and other good books contain in them, which may fitly be made use of for that purpose; provided, that they be not rested in, or that there be not a design of taking up there.

But persons in that case are more to study the Scriptures, the excellencies and attributes of the divine nature, the natures and offices of Christ; to acquaint themselves with the parti

cular office of the Holy Ghost, as he is the Spirit of grace and supplication; and to study their own hearts more, and to consider what are their true necessities. And in time, if people do conscientiously labour to make themselves acquainted with these things, and especially to get a sense upon their own hearts of their own true and great spiritual necessities; that will easily furnish them with matter, and matter will dictate words. Every one can tell, how eloquent necessity is wont to make beggars, that are pinched with want and hunger; they do not use to want words to represent their case. And for a more special help in this matter, if any such as make it a matter of doubt, would but allow themselves the leisure and give themselves the trouble, (but shall any call it a trouble? they should not account it so, if they did the thing;) to peruse Bishop Wilkins's treatise about "The Gift of Prayer;" they would there see, not only what the judgment of so great a man was, concerning the best and most eligible way of managing our addresses to God in prayer; but how also an ability may be obtained through the grace and blessing of God, for applying ourselves in the name and on the behalf of others to God in prayer.

But there is yet an objection or two, that needs to be considered.

Objection, 1. Some will say perhaps, "That they want time, and that their necessary secular affairs cannot admit of time for a stated course of family-worship, morning and evening." As there can be no reason, as you have heard, alleged for the one of these times, that will not be as weighty for the other; to this I have several things to say in answer,

1. It would be a very great piece of justice, if such, as are wont so to object, would but represent the case, as truly it is; that is, that they would rather say, they want hearts, than that they want time. Undoubtedly, where there is a bent of heart right set in this matter, time will be found; it will not be a difficulty to find it.

2. I would fain know of such, why they do not object too, that they cannot find time to have solemn meals in their families, set meals; that they cannot find time for eating or drinking, no, nor for sleeping. But are these things more necessary than religion? What is become of their understanding? How forlorn an understanding is that grown, that can apprehend a necessity for set and appointed seasons for repast and the repairing of natural decays, and cannot apprehend a necessity of constant family-religion, or seem to think of that as a matter less necessary? Will they pretend to believe, that they have souls, immortal .spirits about them; and that an immortal

mind or spirit is a more valuable thing than a clod of clay? Do we need to make speeches to christians or to men for such purposes as these? Therefore I add again,

3. It is very true, that nothing is at that time necessary, when somewhat inconsistent therewith is truly necessary, That is a concession, that must be stated and established, for it cannot be shaken. And therefore we are to take our measures, not against it, but by it, and according to it. For in morality it is impossible that necessaries should be repugnant one to another, any more than that truths can; that one duty to be practised should be contrary to another duty, than that one truth to be believed should be contrary to another truth. They are all of a family, of a kind and alliance, and very easily reconcilable with one another. But as we formerly had occasion to mind you, so I must remind you, that it is a good man's character, that he "orders his affairs with discretion." If men will do this, they will then find out ways and methods, how to reconcile their important necessary affairs with one another.

There are cases, wherein even a religious duty itself must yield and give place to other necessary occurrences. It may not only in some cases be lawful, but a duty, to intermit the course of family-duty in the ordinary season thereof. As, suppose a person be taken with a sudden, surprising fit, that endangers life, and requires the present attendance of all the house or suppose my house be on fire, or my neighbour's house. The strict observance of the religion of the sabbathday was among the Jews dispensed with upon a less occasion, when there was but an ox or a sheep to be pulled out of a ditch.

But if any will pretend such necessary occasions to be constant, then the pretence overthrows itself; that they must constantly or in an ordinary course exclude religion out of their families upon account of their constant or ordinary secular business. If this be pretended, the very pretence sheweth it to be a false necessity, or the false pretence of a necessity; and so is a pretence, that doth overthrow itself even in the allegation. This is none of those cases, to which that great maxim is applicable, that "God will have mercy, and not sacrifice.", Such cases there are; but these cannot be constant: for then there could be no such thing as sacrifice; that is, religion upon these terms must quite be thrown out of doors and out of the world.

4. I would appeal to yourselves, or to ordinary observation, whether it be not evident that there are many instances in former and latter time, that make it manifest, that there may be diligence in a calling, and great success upon such diligence;