But let us turn to the New Testament and see if we cannot find in its sacred pages ample proof of our thesis. Does the Holy Ghost, in this grand section of His book, exclude a man's house from the privileges and responsibilities attached thereto in the Old Testament? We shall see very plainly that He does no such thing. Let us have the proofs. In Christ's commission to His apostles, we find these words: "And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. And when ye come into a house, salute it. And if the house [not merely the master] be worthy, let your peace come upon _it_; but if it be not worthy, let your peace return to you again." (Matt. x. 11-13.) Again, "And Jesus said unto Zacchæus, 'This day is salvation come to _this house_, forasmuch as he also is a son of Abraham. For the Son of Man is come to seek and to save that which was lost.'" (Luke xix. 9, 10.) So in the case of Cornelius--"Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words whereby _thou and all thy house_ shall be saved." (Acts xi. 13, 14.) So also to the jailer at Philippi--"Believe on the Lord Jesus Christ, and _thou shalt be saved and thy house_." (Acts xvi. 31.) Then we have the practical result--"And when he had brought them into his house, he set meat before them, and rejoiced, believing in God _with all his house_." (Ver. 34.) In the same chapter, Lydia says, "If ye have judged me to be faithful to the Lord, come into _my house_ and abide." (Ver. 15.) "The Lord give mercy unto _the house_ of Onesiphorus." Why? was it because of its actings toward him? No; but "because _he_ oft refreshed me, and was not ashamed of my chain." (2 Tim. i. 16.) "A bishop must be one that ruleth well his own house, having his children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the Church of God?"
Now, under the term "house," three things are included, viz., the house itself, the children, and the servants. All these, whether taken together or separately, should bear the distinct stamp of God. The house of a man of God should be ruled for God, in His name and for His glory. The head of a Christian household is the representative of God. Whether as a father or as a master, he is to his household an expression of the power of God; and he is bound to walk in the intelligent recognition and practical development of this fact. It is on this principle he is to provide for and govern the whole. Hence, "if any provide not for his own house, he hath denied the faith, and is worse than an infidel." By neglecting the sphere over which God has set him, he proves his ignorance of and unlikeness to the One whom he is called to represent. This is plain enough. If I want to know how I am to provide for and rule my house, I have only carefully to study the way in which God provides for and rules His house. This is the true way to learn. Nor is it here a question as to the actual conversion of the constituent parts of the household. Not at all. What I desire to press upon all Christian heads of houses is, that the whole affair, from one end to the other, should distinctly wear the stamp of God's presence and God's authority,--that there should be a clear acknowledgment of God on the part of every member. That every thing should be so conducted as to elicit the confession, "_God is here_;" and all this, not that the head of the house may be praised for his moral influence and judicious management, but simply that God may be glorified. This is not too much to aim at; yea, we should never rest satisfied with any thing less. A Christian's house should be but a miniature representation of the house of God, not so much in the actual condition of individual members as in the moral order and godly arrangement of the whole.