A BRIEF EXHORTATION TO ALL MEN TO set their houses in order.  
By WILLIAM JONES B. of D. Preacher to the Isle of Wight.  1 COR. 14. 40. Let all things be done decently, and in order. 
LONDON, Printed by WILLIAM JONES, dwelling in Red-crosse-streete. 1631.   

TO THE RIGHT HONOURABLE, RICHARD LORD WESTON, LORD HIGH TREASURER OF ENGLAND, CAPTAIN OF THE ISLE OF WIGHT: AND TO THE RIGHT WORSHIPFUL THE BARONET'S, KNIGHTS AND GENTLEMEN: AND TO HIS LOVING BRETHREN THE MINISTERS: AND TO ALL THE INHABITANTS OF THE ISLE OF WIGHT.  
WILLIAM JONES THEIR DEVOTED SERVANT WISHES WELL-ORDERED FAMILIES ON EARTH, AND EVERLASTING HAPPINESS IN HEAVEN.   

To the Christian Reader:  
WHEN thou readest this small Treatise, take thy pen and blot out what is superfluous, and amend what is amiss, and supply what wants: And if any thing be judged profitable, forthwith begin to put it in practise thyself, and to persuade others to do the like. So shall we all have better families, and the King better subjects, and God better servants.  
Thine in the Lord jesus, W. J.   

A BRIEF EXHORTATION TO all men to set their houses in order.  ISAY 38. 1. Set thine house in order. 
MVsing with myself what might be the cause of so many evils and calamities as have violently assaulted our Land within these few years, I could impute all to nothing more than to the great disorder that is in all orders from the highest to the lowest: And enquiring further how such disorder might haply arise, notwithstanding we have many good orders daily established by the care of our Superiors, both in the Church and Commonwealth, for all estates and Degrees; I perceived the occasion of all mischief to be the want of good Household Government.  
Wherefore I resolved with all my might to press the Doctrine of Household Government upon the consciences of all that shall hear or read 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 speak 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. He did that which was right in the sight of 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, harken 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 margin 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 household after him, it is, that they keep the way of the Lord, and do justice and judgement. 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 Patriarches made their last wills, they did not only dispose of 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 general meaning of the words, as they are translated, and do my best endeavour, 1. To show the necessity of setting every man's 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 necessary that every house be set in order, may appear:  
1. Because, else the Commonwealth cannot be well ordered. For the Commonwealth consists of several houses, and if the several houses which are so many members, be not well ruled, how can the whole body be well ordered?  
The body of a Commonwealth may not unfitly be compared to the body of a great Army. Now concerning an Army, it consists of many Regiments, and every Regiment of sundry Companies, which have their several Captains to train them and teach them due order: And ●f these private Captains do not teach their several bands due order, 'tis not possible on a sudden to cast the whole Army into a great orderly body: Even so in the Commonwealth, if every Master of a family, (who is as it were a Captain of a Company of soldiers in the Church Militant, do not well order the several persons committed to his charge, how can they observe order when they are called out to serve publicly in the Church or Commonwealth? A few bands in an Army disranked, may trouble, nay confound the whole Army: Even so a few disorderly families may bring much hurt upon the whole Commonwealth.  
Wherefore as we tender the good of the whole Land, let us every one in his place be careful to order those that are committed to our charge in our particular families.  
Again, the necessity of setting in order our several families will appear, if we observe how diligent the men of God, I mean the Patriarches, Prophets, and Apostles, yea and the Kings of Israel and Judah have been to set in order their own houses.  
Concerning Abraham, the Lord himself says, Gen. 18. 19 I know him, that he will command his children and his household to keep the way of the Lord. Pererius gives this note, that by this it seems to have been the godly practice of the Fathers, to catechise and instruct their families; and that this is a worthy piece of service performed unto the Lord, may appear, because God allegeth this as one reason why he reveals the destruction of Sodom unto Abraham, and a motive to bring upon Abraham that which he had spoken of him before.  
The like course in ordering their families it seems Isaac the son, and Jacob the Grandchild took: For though Isaac had a reprobate son Esau; and Jacob diverse lewd sons; yet it was not for want of instruction. For whence did Joseph (who was sold into Egypt when he was young) learn his religious conversation, but in the family of his father jacob.  
But to pass by uncertainties, and to hold me to that which is certain. Josh. 24. 15. Joshua makes this protestation, As for me and my house, we will serve the Lord. Here you see this great man Joshua promiseth not only for himself, but also for his house. And do you think he did more than he needed to do? Doubtless he was of another mind than Cain, who said, Am Imy brother's keeper? He knew and acknowledged it was his duty to look 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 himself wisely. I will walk within my house with a perfect heart, saith he. Mine eyes shall be upon the faithful of the Land, that they may dwell with me. He that walketh in a perfect way shall serve me. He that worketh deceit shall not dwell in my house. He that telleth lies shall not tarry in my sight. I will destroy all the wicked of the Land, that I may cast off all wicked doers from the City of the Lord. Here it is remarkable, that David the King, intending the reformation of his Kingdom, begins first with his own family, because he well knew, except order be kept in private families, there can be no good order in the Commonwealth.  
To Joshua and David we may add Cornelius, who as ye may see Acts 10. was very careful to keep 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 hear the same. Take we therefore from hence special notice, that it is our duty to set our several houses in order.  
Will you say unto me, these four were great Commanders, and had authority in their hands to compel the refractory, but we which are private men, for want of authority can never hope to compass this main business?  
I answer; The Scripture affords examples of private men and women which have well ordered their families. Among these I give pre-eminence to jonadab the son of Recab, who so well ordered his family, that after his death a long time it remained an excellent order. And therefore the Lord himself propounds that family as a pattern to all the people of Israel, and gives a blessing to the same, jerem. 35.  
In the second place I note Aquila and Priscilla his wife, whom, being but craftsmen, S. Paul commends very highly, not only for instructing their own families, but also for directing their neighbours, Rom. 16.  
In the third place come Timothy's Grandmother Lois, and his Mother Eunice, who as S. Paul records, 2 Tim. 1. 5. were so careful in ordering young Timothy, that when he was a very young man, he was admitted to be the great Apostles Companion, Act. 16. 1. Neither may we think that these godly women bestowed all their pains upon one Timothy, but upon the rest of their family.  
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, etc. That is, the whole family was well and Christianly ordered, as Churches use to be: Because there the word of God was read, sin was reproved, all were exhorted to repent, they which were afflicted in mind were counselled to be confident of God's mercy in Christ, all were stirred up to holiness of life, prayers were used, and Psalms were sung, etc.  
By these examples which I have propounded out of God's word ye may easily see, that heretofore all believers were careful to order their own families, though they were never so mean: and hereupon it came to pass, that the Church of God, the number of believers did so mightily increase in those primative times: And verily the reason why iniquity doth so abound in these days is, because Governors of families do as it were cast the reigns in the neck of those that are committed to their charge, and even suffer them to do what they will in regard of religion without controlment. For who can bring a wel-governed Commonwealth out of a rabble of disordered families?  
Wherefore, if the examples of the Patriarches and men after Gods own heart be able to prevail with us any thing, let the same mind be in every one of us which was in them: Let us all with one accord bend ourselves to set our several families in order.  
Thus much for the second reason enforcing the well ordering of private families, namely the example of holy men from the beginning.  
The third reason is the commandment of God, not only in my Text, but also in other places: If there were but this one commandment in all the Scripture, were it not sufficient? But behold diverse others tending to the same purpose: Deut. 6. 6. etc. This commandment 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 talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. What is here enjoined but the well ordering of all families according to God's word? First, the Master of the family must hide God's words in his heart, but not as the slothful servant that hid his talon in a napkin, but he must lay them up there, that he may have them in a readiness to teach and instruct his wife, children, servants, and neighbours, and he must so whet God's words upon them, that they may understand them, and keep them, and do them.  
The practice of Abraham mentioned by God himself, Gen. 18. 19 may serve to explain this place. And doth not Solomon tell us, Prov. 4. 4. that when he was tender, his father taught him and said unto him, Let thine heart retain my words, keep my commandments and live, etc.  
And that it was an usual custom among God's people to instruct their families according to the forenamed commandment, appears Prov. 31. where King Lemuel sets down the Prophecy that his mother taught him, that is, the holy and wholesome Doctrine which she instilled into him concerning the well-ordering of his conversation. Let these therefore be examples and motives to all Christians, by godly instruction to order their families; yea seeing S. Paul, which was the Apostle of the Gentiles, and spoke by inspiration, says, Rom. 15. 4. Whatsoever things are written aforetime, are written for our instruction; Let us believe 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 necessary than to inquire in the next place, how and after what manner a family may be well ordered?  
Now, without all question, the best Rule whereby to order a family is the word of the only wise God, which is contained in the holy Scriptures of the Old 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 we may well order our several families.  
Now if ye search the Scriptures, ye shall find that to the well-ordering of a family two duties are required:  
The first concerns God:  
The second ourselves which are members.  
The duty which we owe to God, even in our private houses, in plain terms, is holy worship and godly service. 1 Tim. 2. 8. S. Paul, who was sent by Christ to be the Apostle of the Gentiles, saith, I will that men pray every where, lifting up holy hands. If every where, then in the family as well as in the Church: And under invocation is comprehended all holy worship and service.  
Again, Joshua saith when he doubted what the rest of the Israelites would do, I and my house will serve the Lord: Josh. 24. 15. Here is intimated not only public, but also private worship and service.  
Besides, we all desire the blessing of the Lord as well in our private families as abroad, and therefore 'tis requisite that we serve God as well at home as abroad. For the blessing of the Lord is promised only to those that serve him.  
Godliness, 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 godliness, when a man is addicted to serve God at all times, in all places, as well privately as publicly.  
But what is this holy service which we are commanded to perform in our families?  
Answ. It stands in Institution, Invocation, and Discipline.  
1. Household Institution is a plain and familiar kind of instruction, which the Governor of the family useth for the building up of all the members of the family in the truth which is according to godliness.  
The means hereof are either daily, or such as concern the public Ministry.  
The daily means are either the continual use of God's word, or the observation and application of the works of God.  
The continual use of God's word requisite in private houses is this; That the Master of the family daily read, or cause to be read some part of God's word, & for those things which are plain, or which he hath learned by the public Ministry or Orthodox Expositors, that he whet them upon his family, and urge them by way of catechising to meditation and practice. This is plain by that forecited text, Deut. 6. 6, 7, etc.  
The application of God's works is, when the Master calls his house to the daily observation of all God's works whether of mercy or judgement; that thereby he may beget in their hearts godly fear, humility, patience, thankfulness, contentment, confidence for the time to come, and all such other graces as the due consideration of God's works will bring forth.  
The means of Institution which concern the public Ministry are,  
1. That the Master prepare his family by prayer and admonition, and take such order that they may all resort unto the public assembly in due time, and there behave themselves as becometh Christians.  
2. That when they return he examine them concerning the points delivered, and help them forward in the meditation of the Word and Sacraments.  
Neither is it sufficient cursorily or superficially to do all this, but it must be done by way of authority, and with great reverence and conscience.  
And therefore they are in a wretched estate that take upon them to be Governors of families, and yet never offer to speak one word of instruction to their household, 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 Catechism, wherein are contained all the fundamental points of religion, he would greatly profit both himself and his family, and hinder much idleness and wickedness.  
The second thing wherein household 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 look into the practice of holy men, we shall find that it was usual with them to pray in their houses two or three times a day. David saith, Psal. 55. 18. Evening and morning, and at noon will I pray. And of Daniel 'tis said, That he prayed and gave thanks three times a day before his God, Dan. 6. And of Job 'tis recorded, that he offered up burnt offerings continually for his children, Job 1. 5.  
Now what better patterns can Masters of families propound unto themselves than David, Job, and Daniel? Wherefore as they have done and have been praised throughout all generations; so let every Master of an house take order that it may be done in his family. In the morning when we have been kept in the dark and dangerous night: And when we are to go forth to our labour, what more fit than to go forth in the name of the Lord? Thou desirest that the Lord would bless thy business in the hands of thy servants, therefore let them join with thee in prayer. This family-prayer ought to be made early in the morning, when all the family which are in health ought to arise after the example of Christ jesus.  
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 Sun rising should find 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 family return 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 been found dead in the morning: therefore me thinks none should be so presumptuous as to go to sleep without calling upon the Lord, and pouring out his soul before him.  
Besides morning and evening, there be other times for prayer and praise every day; namely, as often as we betake ourselves to eat and drink. 1 Tim. 4. 4. Every creature of God is good, if it be received with thanksgiving: for it is sanctified by the word and prayer. Whosoever therefore shall enter upon any of God's 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 scoff at those that solemnly praise God at meals, and pray for a blessing, especially if their Grace be a little longer than ordinary. Doubtless this is an evident token of graceless men. Neither is it any marvel though many use God's creatures to surfeiting and drunkenness, when they make no conscience to have them sanctified by prayer.  
With ordinary prayer in the family, we must sometimes join singing of Psalms. The chief exercise of the Saints in heaven is said to be giving of thanks, and singing praise unto God: why then should this exercise on earth seem tedious to any man that hopes to see God as he is in the heaven, and bear a part in that celcstiall Queer?  
Moreover, besides ordinary prayer every day, perhaps sometimes it shall be found requisite for the Master of the family to call to extraordinary prayer, which is commonly joined with fasting. This may be done in a common or private calamity, or when some extraordinary blessing is requested, as Nehem. 1. 4. Acts 10 30. Ester 4. 16.  
Now concerning this blessed service of prayer to be used daily in every family, me thinks I should not need to use motives, considering that God doth so greatly delight in it, and the whole world is not worth this one prerogative of believers, that they may at all times and in all places make their requests known unto the Almighty, and ask any thing of him in the name of Christ, and have a promise to be heard.  
If the Lord had commanded us every day with great cost to offer unto him sacrifices morning and evening, would we not do it? How much more, when he saith unto us, only, Ask and have.  
The third part of holy service to be used in private families is wholesome Discipline. This must not exceed the bounds. A Master of a family may proceed neither to excommunication, nor execution of any of his family never so wicked. The course that Governors of several houses may take, is this.  
First, if their children or servants be unruly, they must tell them of their faults in the spirit of meekness.  
secondly, if they do not amend, they must rebuke them sharply.  
thirdly, if that will not prevail, they must correct them.  
fourthly, if private admonition and correction will not bring them into order, the Master must require the aid of the public Magistrate. As it is, Deut. 21. 18. If a man have a stubborn and rebellious son, 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 City, This our son is stubborn and rebellious, he will not obey our voice, he is a glutton and a drunkard: And all the men of the City shall stone him with stones that he die. So shalt thou put evil away from among you, and all Israel shall hear and fear.  
Thus it should be. But alas! how hath foolish pity thrust out wholesome household Discipline? Fathers and Mothers are so far from correcting and rebuking their unruly children, that they are angry if any neighbour speak unto them by way of admonition. Therefore have we just cause to fear lest the Lord deal with us as he did with old Ely, because he was too favourable to his lewd sons.  
So also for evil servants, what Master now adays will take any pains by wholesome admonition and due correction to bring them into order? Some Masters indeed behave themselves like lions in their houses towards those that will not do their work according to their mind: but if they will follow their business, they regard not how lewd and wicked they be otherwise. If they will not presenttly serve their turn, they will not labour to make them better, but turn them away: And so it comes to pass that they which are filthy, or lazy, or ignorant, remain so still, and the Land swarms with a generation of debauched servants; so that 'tis hard to find a faithful servant, and all for want of execution of wholesome Discipline in private families.  
Thus much for the former duty concerning God.  
The second concerns ourselves.  
For the better performing of this duty, note that there are three combinations or couplements in the family. First, there are the husband and the wife. secondly, Parents and children. thirdly, Master and servants.  
That a family may be well-ordered, it is requisite that these three couplements which stand in relation each to other, do keep their rank.  
The duty of the husband is that he dwell with his wife as a man of understanding, giving honour unto her as the weaker vessel, and loving her as his own flesh, and be not bitter unto her.  
The Wife's duty is to submit herself unto her husband, and to do him good and not evil all the days of her life.  
The duty of Parents is to bring up their children in the knowledge of God's will, and in some lawful calling, wherein they may further the Commonweal.  
The duty of Children is to obey their Parents.  
The duty of Masters is to provide for their servants food and raiment, and sufficient employment: they must also take order that they may be instructed, and if need be, corrected.  
The duty of Servants is to honour their Masters, though they be but mean men, and to obey them with fear and trembling, not answering again, but doing service to them in singleness 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 keep not their rank, or neglect the forenamed duties, the family cannot be well ordered.  
Wherefore as we love order, and reverence the God of order, let us set ourselves from this day forward every one of us to keep his own order, that so every several family being well ordered, the whole Commonwealth 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 prays for reformation: But assuredly in vain do we look for public reformation, unless we will every one reform our own families.  
As long then as we live disorderly ourselves, or keep any disordered person in our houses, whether son or daughter, manservant, or maid-servant, yea or any kinsman or stranger, we are enemies to our own desires, and which is more, adversaries to the Commonweal.  
Which imputation if we do justly abhor, then let us with all our might endeavour every one of us from the highest to the lowest according to the holy commandment of the Lord of Lords, to set our houses in order.  
Deo Patri, Filio, et Spiritui sancto, sit omnis laus, honour & gloria in aeternum:  
AMEN.  
FINIS.