Divine Reproofs and Threatnings on their Souls When this is done when our hearts are kept up unto an awful regard of them exercised with a continual meditation on them made tender careful watchful by them any just Reproof from any that falls in compliance with them will be conscienciously observed and carefully improved 6. We shall fail in this Duty unless we are always accompanied with a deep sense of our frailty weakness readiness to halt or miscarry and thereon a necessity of all the Ordinances and Visitations of God which are designed to preserve our Souls Unless we have due apprehensions of our own state and condition here we shall never kindly receive warnings before-hand to avoid approaching dangers nor duely improve Rebukes for being overtaken with them It is the humble Soul that feareth always and that from a sense of its own weakness yea the treacheries and deceitfulness of its heart with the power of those Temptations whereunto it is continually exposed that is ever like to make work of the Duty here directed unto Wherein doth appear the Blessedness of Forgiveness and how it may be obtained Serm. XXIX Psal 32.1 Blessed is he whose transgression is forgiven whose Sin is covered OF all the pains or torments that any of the Children of Men do or can feel in this Life none are comparable to those which proceed from the lashes and wounds of a guilty conscience under the apprehensions of the anger of a Sin-revenging God and the impression of some scalding drops of his wrath upon the Soul Prov. 18.14 The Spirit of a Man will sustain his infirmity but a wounded Spirit who can bear David had ventured to transgress and that very hainously and in his breaking of God's Law he had broken his own peace in his dishonouring of God's Name he had wounded his own Conscience After his sin David is shy of God and keeps silence for a while maketh no confession God is highly offended and hides his face from him but layeth his hand sorely upon him making such a deep impression of his displeasure upon his Spirit that he sunk under the weight of it and it became so very grievous unto him that he roareth out all the day under the horrible anguish which he felt hereby yea he complaineth that his moisture was hereby turned into the drought of Summer In this condition David could find no relief no ease or asswagement of his grief until upon acknowledgement of his Sin he had obtained forgiveness and God through his free grace and tender mercy had covered his iniquity as we shall find in the 3 4 and 5. verses of this Psalm which I take to be the occasion of the joyful acclamation and sweet expression in my Text the first verse of the Psalm concerning the blessedness of remission or happiness of the man that hath with him obtained so great a priviledg which priviledg none have a greater sight of than those that have felt the wounds and smart and roared under the horrour of an accusing Conscience and been terrified with the furious rebukes of God's angry Countenance And because this was David's case therefore he might the more feelingly Pronounce those to be Blessed whose Sins were pardoned Blessed is he whose transgression is forgiven whose sin is covered Blessed The word in the Original signifies Blessedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is read in the plural number because as one saith That Man is many ways blessed he is blessed in this world Vir ille est multis modis beatus nempe in hoc mundo in altero est beatissimuâ— faelicissimus ut propriae videantur beatitudines ad eum singulariter pertinere Genebrardus Quia multa bona debent concurrere ad beatitudinem vel ut ostenderet tâ—lem cumulatè beatum esse Pol. Synop. Alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est interjectio sive adverbium sic Rhetorica exclamatio ex abrupte vel laeta exclamatio de faelicitate ejus O beate illum Sic Schindler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quibus remissa est iniquitas Calvin Condonati praevaricationis cui demittitur praevaricatio Pagnin Qui levetus à defectione Jun. Trem. Vel qui exoneratus à transgressione a quo ablata transgressio Pisca absolutus à crimine Pol. ex Gei and in the other world he is most blessed and happy So that Blessedness seems most properly to be his and singularly to belong to him and it is the plural number because many good things concur to true Blessedness or to shew that such a one is cumulatively happy he hath a heap of blessings upon him Thus our learned Mr. Pool in his Synopsis The same Author observes that some take the word Blessed in the Hebrew to be an Interjection or Adverb And so make this to be a Rhetorical though abrupt exclamation or a joyful acclamation at the happiness of such Whose transgression is forgiven There are divers versions of these words One translates them out of the Hebrew whose iniquity is remitted Another whose prevarication is forgiven Others and that nearer the sense of the Hebrew words who is eased of his defection or unburdened of his transgression Another from whom his transgression is taken away Another who is absolved from his Crime all which versions agree in the same sense with our Translation whose transgression is forgiven for remission of Iniquity or Prevarication is the same as the forgiveness of Transgression to have the sin taken away to be eased and unburdened of the transgression what is it more than to have the sin forgiven forasmuch as the weight and load of guilt is by forgiveness removed whereby alone the Conscience is truely eased and so to be absolved from Crime is as much as to be acquitted from all Obligation of punishment and this is done in forgiveness of sin Whose sin is covered He is Blessed whose sin is covered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not he whose sins are covered by himself So Prov. 28.13 He that covereth his sins shall not prosper all ought to acknowledg unto God without hiding any as v. 5th of this Psal I acknowledged my sins unto thee and mine iniquity have I not hid But he is Blessed whose sin is covered by God Psal 85.2 Thou hast forgiven the iniquity of thy People thou hast covered all their sin Sin is covered when it is covered by God and when it is covered from God not as if any sin were or could be covered from the Eye and view of his Omnisciency but sin is covered from him when it is covered from his angry Eye and his wrathful revengeful Countenance That is when God ceaseth to be angry for the sin through his reconciliation to the Sinner Piscator noteth upon the place that sin is here compared to filthinesses which use to be covered that they may not offend the Eye When the offence of God's Eye is removed then sin may be said to be covered And it is observed that in the Hebrew the
Sure I am they that have not learned their duty to God will never rightly perform their duty to men I heartily wish that proud saucy debaucht behaviour and lame quarrels be not too sad proofs of this unhappy Truth I have done with the fourth I now proceed to the fifth and last Enquiry viz. How the whole affair may be so prudently piously Scripturally managed as that it may become most Vniversally profitable And here I shall first address my self to my Superiours and then close all with directions to Inferiours 1. Then for Superiours and among these Oeconomical ones 1. Let Parents begin betimes with their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as soon as ever they find them to have any use of Reason as soon as ever their understandings begin to bud and blossom The discreet Gardiner begins to graff as soon as ever the Sap begins to arise and the Stock to swell In the Old Law we find more Lambs Kids young Turtles First-fruits and green Corn required than other Elder Sacrifices Levit. 2.14 Sow thy Seed in the Morn Eccl. 11.9 Begin I say betimes the sooner the better according to that of the Prophet Isa 28.9 To whom shall I teach knowledg and whom shall I make to understand Doctrine Them that are weaned from the milk and drawn from the Breasts Old men nay indeed and too many young men think themselves too wise as well as too old to learn Indeed Childhood and Youth are the fittest times to learn in Vdum molle lutum eâ—z nunc nunc prâ—pirandâ—s aâ—riâ—ingendus sine sinc rota 'T is bâ—st drawing a fair Picture on a Rasa Tabula The most legible Characters are best written on the whitest Paper before it be soild and slur'd The Twig whilest young is most easily twisted The Ground best sown when soft and mollified Hence that of the Royal Preacher Eccl. 72.7 Remember thy Creator in the days of thy Youth Little ones have not as yet imbibed such false Principles and Nations nor are they drencht with such evil habits as Elder ones are too too frequently died with He hath a very difficult Province whose task it is to wash out the spots of a Leopard or to whiten an Aethiopian And little less work hath he that undertakes to teach the Truth to one that hath been brought up in and is now as it were Naturalized to Err For those false notions must first be wholly rooted up before Truth can profitably be implanted Such must be untaught much before they can well be taught though but a little 2. Labour as much as in you lies to entertain their tender attention with such â—ruths as mostly affect their senses and fancies and are most easily conveigh'd to their little understandings To wit 1. Such Truths the sparks whereof are most alive in their corrupt nature v.g. To know God that made the whole World and them in particular That this God is to be worshipped That their Parents are to be hâ—noured That no lye is to be told That they must love others as themselves That they must certainly dye and after Death be judged to an Eternal state Begin to season them with the sence of God's Majesty and Mercy 2. Deal as much in Similitudes and plain and easie Resemblances as you can taking your Rise from the Creatures they see and hear always greatly respecting their weak capacity Are you sitting in your Houses you may thus bespeak them Oh my dear Child is this an handsom dwelling this house made with Stones and Timber O how much desirable is that House above with God that House not made with hands but eternal in the Heavens When they awake out of sleep mind them of their Duty Psal 139. Eph. 5.14 of giving their first thoughts to God and of awaking out of sin unto righteousness and of their awaking the last day out of the Grave by the sound of the Trumpet 1 Thess 4.16 Do they see the light of the day shining into their eyes Ask them Is it indeâ—d a pleasant thing to behold the Sun O how excellent then is God's goodness in causing the Sun of Righteousness to arise upon us with healing in his wings Mal 4.2 Are you putting on their cloaths O my Child think on sin which was the cause of your Soul's nakedness and of your Bodies need of apparel Be not proud of your cloaths which are given to hide your shame Never rest satisfied till your Soul be arrayed with the Robes of Christ's Righteousness When at the fire tell them of that Lake of fire and brimstone that burneth for ever into which all those that live and dye in sin shall be cast At Table how easie is it how profitable how delightful will it be out of every Creature there to extract spiritual food for our Souls The Bread minds them of the Bread of Eternal Life their hunger of hungring after Christ's Righteousness By a Rivers side how easie is it to mind them of the Water of Life and of those Rivers of pleasure at God's right hand for evermore Thus may you Psal 16.11 Hos 12.10 Assimilavi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properte â—â—enim multis rebus Deum compararunt Patri Pastori amâ—eâ— leâ—niâ— Pool's Synops without the least taedium or disgust teach those little Bees to such spiritual Honey out of every Flower By these similitudes as by so many golden Links you may draw Truths into their heads and memories Thus it pleased the Lord to teach his people of old by using Similitudes Isa 5.1 Ezek. 16.3 Hos 1.2 Thus the Great Bishop of our Souls taught his Disciples by Parables Mat. 13.38 3. Teach them the most useful delightful affectionate stories you can find in the Word of God v.gr. The Creation of Man Man's Fall The Deluge Isaac Sacrificed Lot and Sodom Joseph The Golden Calf David and Goliah Three Children in the Fiery Furnace Daniel in the Lyons Den. Jonah in the Whales Belly The Children devour'd by Bears 4. Betimes acquaint them with the practice of Religious Duties Read the Word Pray give Thanks sing Psalms in their presence 'T is conceived by the Learned that the little Children learnt to sing Hosanna to the praise of Christ by hearing their Parents sing the 118th Psalm out of which that Hosanna is taken 5. Endeavour to restrain them from all evil and to breed in them a Conscience of sin even from the very breast No playing no idle and vain chat on the Lord's Day Exod. 20.10 Ezek. 4.14 Ezekiel from his youth and infancy had not eaten any thing forbidden in the Law Made Conscience of meals when the Appetite was most unruly One fault amended by a Child out of Conscience that it is a sin is worth amending an hundred out of fear of the Rod or hope of reward only 6. Bring them to the publick Ordinances as soon as they can come to be there and kept there without the disturbance of the Church Exod. 20.9 10. The
the neglect of them as proceeding from licentiousness what saith the Apostle Who art thou that judgest another man's Servant verse 4. And But why dost thou judg or set at naught thy Brother For we must all stand before the Judgment-seat of Christ verse 10. As if he had said thou dost set thy self in the Throne of God and thou dost take God's work out of his hands 2. This is a manifest breach of the Laws of God and of Christ The things as I said before which thou dost censure and reproach another for are often-times doubtful and liable to dispute but the Command of God against this sinful practice is evident and without controversie He whom thou censurest possibly may sin but thou that dost reproach him certainly dost sin and that against clear Light and so thou dost put thy self into the Number of those that rebel against the Light which is mentioned as a great aggravation of sin Job 24.13 The Law of God hath so evidently forbidden this sin that if thy Conscience doth not smite thee for it if thou canst go on quietly in this sin it is a sign thou art in a deep sleep if not dead in Trespasses and sins That this practice is so great a breach of the Laws of God and of Christ will appear by these particulars 1. It is against particular and express Scriptures forbidding this practice The Text is evident it is not like some places of Scripture which are hard to be understood and soon wrested but it is so plain that he that runs may read it none shall dwell in God's holy Hill that allow themselves in this practice Again Exod. 23.1 Thou shalt not raise a false Report against thy Brother A false Report either that which thou knowest to be false then thou art guilty of Forgery or that which in the Issue shall be found to be false in which case thou art guilty of rashness and uncharitableness In the Hebrew it is a vain Report a report that wants the solidity of a through information and of real use to thy Neighbour Jam. 4.11 Speak not evil of another for he that speaketh evil of his Brother and judgeth his Brother speaketh evil of the Law and judgeth the Law and so in the grossest sense is an Antinomian Tit. 3.2 Ministers must put people in mind to speak evil of no man 2. This is against the fundamental Law of Love and Charity which is the chief of the Laws of God so great a Law that the rest of the Laws of God must give place to it Sacrifice Sabbaths The Worship and Service of God must frequently give place unto this duty of Mercy and Charity to men by which you may see as how great a duty this is so how great a sin the violation of this command is God accepts no man's person he regards no Service where this is wanting Though men pretend or express never so much love to God though they do or suffer never so much for him yet if they have not Charity it prositeth nothing 1 Cor. 13.3 and 1 Joh. 3.10 In this the Children of God are manifest and the Children of the Devil whosoever doth not righteousness is not of God neither he that loveth not his Brother 1 Joh. 4.20 If a man say I love God and hateth his Brother he is a Lyar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen But possibly some may ask who then is my Brother to the love of whom I am thus obliged Possibly he is one of my own party and Religion and such I do love No every man is thy Brother in this sense and the object of thy Love 'T is true good men are the principal objects of thy Love but not the only objects of it the commands of the Gospel in this matter are general 1 Pet. 2.17 Honour all men love the Brother-hood that is Love them in a more eminent degree Gal. 6.10 As we have opportunity let us do good to all men especially to the Houshold of Faith But now all Persons yea even those that censure and reproach others will pretend they love them but be not deceived if thou dost sincerely love thy Neighbour thou wilt be ready to do all good Offices for him to seek his Good to maintain his Credit to Interpret all things in the best sense to cover his failings 1 Pet. 4.8 Charity will cover a multitude of sins Didst thou love thy Neighbour thou wouldst not be so apt to censure him so greedy to hear nor so ready to believe evil reports concerning him When God shall come at the last day to try men's Love to their Brethren by the Rules and Characters of it which he did prescribe in the first Epistle to the Corinthians 13th Chapter I doubt multitudes of Persons will be found deeply guilty that thought themselves in a manner wholly Innocent You should do well to study that Chapter and to labour throughly to understand it and that I commend to you as an excellent Antidote against this wicked practice 2. This is a sin against that great and Royal Law of Christ which even the Heathens have admired and the Emperour Severus did so highly applaud Mat. 7.12 Whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets Now let your own Consciences answer the Question would you be thus dealt with by others Would you have all your Infirmities sharply censured Your secret miscarriages published to the World The whole course of your Lives ript up and all your actions severely examined No no they that are so forward to censure the real or supposed miscarriages of others would have their own more tenderly dealt with And generally those that are most severe Judges of others are most partial to themselves they that will most freely defame other men will not endure to be reproved and admonished themselves They that will turn the edge of the Sword to others would have the back only turned to themselves 3. It is sin against the great Law of maintaining Peace amongst men This is prescribed as a remedy against this very sin Rom. 14.9 Let us therefore follow after the things that make for Peace and things wherewith we may Edifie one another Heb. 12.4 Follow Peace with all men Rom. 12.18 If it be possible as much as lyeth in you live peaceably with all men He saith indeed if it be possible because in some cases it is impossible to have peace with wicked men without the neglect of our Duty and without the loss of Truth and Holiness but as far as it is possible we are obliged to promote it But what Peace can there be in the midst of Censures and Reproaches The Natural Off-spring of such Parents are Contentions Divisions Animosities while Peace lyes bleeding and languishing 4. It is against that great Command laid upon all Christians of excelling other men Christ
obedience to God their Governour it would be attributed to their craftiness rather than their goodness 2. Proposition Man being made by God a rational creature it governed in a way suitable to the nature of such a creature that is by a Law and not meerly by Physical motion nor natural necessity or objects proposed to his sense only Lex est ratio summa insita in natura quae jubet ea quae fucienda sunt prohibet contraria seu regula mensura actuum agendorum vel omittendorum seu neque hominum ingeniis excogitata nec sanctum aliquod populorum sed eternum quiddam quod universum mundum regeret imperandi prohibendique sapientia Altenst Lex Theolog. Si natura confirmatum jus non erit virtutes omnes tolluntur neque silum in homines obsequia sed etiam in Deos ceremoniae religionésque tolluntur jus esset latrocinari jus adulterare jus testamenta falsa supponere si haec suffragiis aut scitis multitudinis probarentur quae si tanta est potentia siultorum sententiis atque jussis ut eorum suffâ—agiis rerum natura vertatur cur non sanciunt ut quae mala perniciosáque sunt habeantur pro bonis salutaribus c. Cicero de leg lib. 1. as bruits and inanimate creatures are if we consider the nature of man we shall discern a necessity and an aptitude in him to be governed by a Law a necessity because in his first estate mutable in his fallen estate corrupt an aptitude because he is rational acting for some end to be attained by such means as are conducible to the same and both end and means to be discerned by reason whereas bruits that neither know the end sub ratione finis nor the means sub ratione mediorum are not capable of moral Government But it is suitable to the nature of man being an understanding and voluntary agent to be ruled by a Law constituting his debitum officii praemii poenae duty unto God his reward if he be obedient his punishment if he walk contrary to that Law prescribing his duty to him Such a Law God hath made for the government of men else no man could be guilty of sin because there would be no such thing as sin for where there is no Law there is no transgression else there would be no such thing as virtue and vice and no such difference of men as good and bad else there would be no need of repentance for any man no need of reproofs and exhortations else there would be no rewards and punishments to be short there would be no Religion in the world 3. Proposition Though all men for some time were without the written Law of God Est quaedam non scripta sed nata Lex quam non didicimus accepimus legimus vâ—â—ùm ex natura ipsa art ipuimus hâ—â—simus expressimus ad quam non dâ—cti sed fâ—cti non instituti sed imbuti sumus Cicero Orat pro Milo which is full and sufficient to salvation and many are without it still yet all men have a law written in their hearts shewing them that good is to be embraced and evil to be shunned and is sufficient to leave them without excuse Besides what is said before the Apostle proveth this Rom. 2.14 by a twofold argument or testimony the first external from the lives of many of the more sober Heathen who did many things contained in and commanded by the Law of God for when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves The second is an internal testimony v. 15. which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another The very Heathen have been fill'd with fears of punishment after they have committed sin but what need that unless they knew they had transgressed some Law Quae lex est ipsa ratio imperandi prohibâ—ndi quâ—m qui ignorat is est injustus sive est illa scripta uspiam sive nusquam Cicero de leg lâ—â— Promulgatio Legis naâ—uâ—ae est ex hoc ipso quod Deus eam mentibus hominum inseruit naturaliter cognoscendam Aquin. prim secundae Q. 90. Jus naturale est dictamen rectae rationis indicans actui alicui ex ejus convenientia aut discâ—nvenientia cum ipsa natura rationali inesse moralem tuâ— pitudinem â—ut necessitatem moralem ac consequenter ab auctore na urae Deo talem actum aut vetari aut praecipi Grot. de jur bell p. 3. Lex natu ae est lumen d ctamen rationis divinitus inditum in intellectu hominem communibus notionibus ad justi injusti honesti turpis discretionem informans ut quid faciendum sit vel fugiendum intelligat Croc. Syntag. What Law then Not the written Law of God for that they had not Therefore a Law of Nature being for such evils for which they were not exposed to punishment by the Laws of men It is not essential to this Law that it be either spoken or written but it is sufficient that it be some fit signification of the Will of God to man authoritatively instituting what shall be due to God from man and declaring what benefit and good shall redound to him if he do obey and vvhat evil of punishment shall be inflicted upon him if he doth transgress And yet this Will of God is signified and promulged in that God hath engraven such a Law on all mens hearts and imprinted it in their very natures that doth discover such a deformity in some evils that it is to be abhorred and such a beauty in some good that it dictates it is to be embraced There are certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common notions innate or natural principles known to all men such light and dictates of reason by which when they come to understanding they may see a plain difference betwixt good and evil in some things and conclude that one is commanded by God and the other forbidden and consequently that they are bound to do the one and to avoid the other and withall doth dictate to them that it shall be well with them that imbrace good and punishment shall be inflicted on them that do evil and this signification of the Will of God concerning duty rewards and punishments is the Law of Nature as it is common to all men Lex naturalis est significatio divinae voluntatis quam Deus ipse nostris mentibus inserit Val. Philosop Sacr. 279. though described something otherwise by others 4. Proposition Quae est enim gens aut quod genus hominum quod non habeat sine doctrina anticipationem quandam Decrum cum enim non instituto aliquo aut more aut legâ— sit opiâ—io constituta manâ— atque ad unum omnium firma
receive a Prophet into the House without advising with her Husband 2 King 4.10 In disposing of her Husband's Goods we find still the man's hand in it the propriety is in him and the use is to her So that unless there be a notorious Impotency in him or some Tacite or General Consent or some case of present and absolute Necessity as in the case of Abagail she ought not to dispose her Husbands Goods Indeed he ought according to the general Obligation of their Relation and according to the particular Discretion of his Wife intrust her in the ordinary affairs of her sphear and by his Bounty enable her to do good where there is need and not to put her by his penuriousness upon the temptation of purloining from him but if he do forget his duty let not her forget hers which is to do him good and not evil all the days of her life Prov. 31.12 But her hardest task is in the loving and thankful bearing of Reproof which is a bitter pill to flesh and blood especially when there is a proud and contentious spirit But herein she ought to consider that she is not without infirmities which as none hath so much opportunity to see so none is so much obliged to represent unto her as her Husband And to answer him with a froward tongue or a cloudy brow or a careless negligence is the greatest ingratitude and discouragement in the world But if her heart be full of Reverence to him and especially if she believe his heart to be full of love to her this pill will be well digested and by the blessing of God work a real amendment in her 3. The Real effects of the Wife's Reverence to her Husband is seen in her Bebaviour towards him which ought always to be chearful and respectful She must not allow or nourish that crossness of humour to be sullen or dumpish when he is pleasant or on the contrary contemptuously frolick when he is sad but must (u) Omnes illius vultus sumet ridenti arridâ—bitâ— moesto se praebebit mâ—stam servata semper authoritate matronalis integritatis virtutis ut magis illa ex amico proveniant animo quam adulterino L. Vives ubi supra compose her carriage her garments her converse to give him content and to increase his delight in her For if his heart be once estranged from her unless the fear of God with-hold him he may quickly render her condition unspeakably miserable She ought therefore always to express Contentedness in her estate and that will help and move him to be content in his She must entertain him into his House with a (x) Magna amaritudo est in domo uxor tristis Ambr. to 5. p. 265. chearful countenance that he may delight to be at home and study the arts how to pacifie him if ought have provok'd him or how to convince and reform him if ought have insnar'd him She must observe when and how his meals his clothes his lodging do please him and shew the greatness of her respect in these lesser things For even about such things arise the most frequent and sharp contests which a discreet and godly woman will labour to prevent not only because disquiets do (y) Nec aliquid est quod ita alienet virum ab uxore ut crebra rixa uxoris lingua omaruleâ—a Compar'd to a continual dropping which drives a man out of his house Prov. 27.15 Lu. Vives ubi supra alienate the heart but because she cannot live under his frown nor eat nor sleep contentedly while he is angry And notwithstanding the freedom and familiarity of their converse together yet she must still behave her self with all respect towards him and that familiarity must not beget contempt His love must not make her to forget her (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Col. hom 10. duty nor his fondness her respect The more he condescends to her the more she must descend into her place and thus oblige him by her demeanour She must consider that it 's better to (a) Quae malunt fatuis imperare viris quam obtemperare prudentibus eorum sunt similes qui in via coecos ducere malunt quam videntes itineris peritos sequi Plutarch praec conj obey a wise man than to rule a fool as it is better to follow a skilful guide than to lead one that 's blind Few Husbands so bad but the discretion and respect of a Wife would reform them and few Wives so ill-temper'd but the wisdom and affection of a Husband would make them better And so much for their particular Duties to each other I know that many will turn off all this by saying We all fall short of our Duty in these things we ever did and ever shall and so they neither grieve for their miscarriages past nor seriously indeavour to reform them and so leave the cure desperate because the Disease is common But a just and holy God will not be so mocked He gives not his sacred Laws to be so lightly put off If we make not conscience here we make a conscience no where yea though the best will fail unless we study with all our skill and strive with all our strength to be faithful in all these things our other Duties will be abhorred He that regards not all regards not at all in God's account And if Divine Vengeance do not meet with them in this life as it often doth yet without doubt it waits for them in another But I hope better things of you and things that accompany salvation though I thus speak I come at last in the Fourth place to present you with some Directions how to accomplish these Duties that so husbands and wives may most certainly be blessings to each other And they are these 1. Maintain Purity in Soul and Body in Single-age This will greatly dispose you for the Duties of a Married life and also lay up a Blessing for it Let every one of you know how to possess his vessel in sanctification and honour 1 Thess 4.4 He that gives the reins to his vitious affections before Marriage will find them as impetuous after Marriage For Marriage as (b) Mr. Whately One well saith is like Salt which will keep sweet that which is untainted but restores not that which is already unsavoury A chast and honest heart will with the blessing of God by marriage be preserved but a filthy heart will find occasion to be naught in any condition Beware therefore of the beginnings of Lust flee them like poyson forbear such (c) Laâ—aena quaedam marita juveni rem foedam roganti Darem inquit si meum peteres nam quod petis patris erat dum essem virgo nunc mariti postquam nupsâ— Lu. Viv. de Cr foem p. 699. company and discourse as debauch the heart avoid speculative uncleanness snd keep the heart stored with religious thoughts and the body imployed
go down the wind and neglect his duty it may be faithfulness in you humbly to advise him in some such language as this Sir I intreat you give me leave in a few words to express my true affection respect and faithfulness to you and for God's sake take it not unkindly at the hands of your poor Servant if I acquaint you with that which I have with regret of heart observed too long in you many a good Customer we lose for want of your presence in the Shop your frequent absence makes us have little to do your credit to my sorrow God knows I speak it begins to grow much lower than it was wont to be my Mistress takes on heavily we have but few choice wares and no cash and little credit to fetch more and we can't hold long at this rate I beseech you Sir leave off your company-keeping and look into your Books and consider how things be O how loth am I to see you or yours do otherwise than well Sir I beseech you be not angry I come not to teach you but to intreat you and humbly to desire your serious consideration of what I shall further crave leave to speak Sir I beseech you forget not us your poor Servants we want your help in your Family your instructions your prayers your holy examples would be no small comfort to us In thus doing I am perswaded God would bless you your trade and credit might soon be recovered we should serve you with joy and bless God for you and you and yours fare the better for ever Now who but a mad man or incarnate Devil could choose but relish such sweet counsel as this though from a Servant Then you must be faithful in your deeds give nothing away without your Master's leave if you will be giving give what is your own give where and when God commands you and spare not labour to preserve and increase your Master's estate all you can by good and lawful means For this is that which is commanded by Christ in the Parable hath his gracious approbation and plentiful reward Well done good and faithful Servant thou hast been faithful in a little enter thou into the joy of thy Lord. Your faithfulness must be further expressed by indeavouring all you can the good of your Master's children labour to instil into them good principles incourage them in the learning their Books and Catechism and obedience to their Parents do what you can to prejudice them against sin and by your sweet examples to be in love with God and godliness betimes I might add also Zech. 5.2 3. Tit. 2.10 it is no small expression of faithfulness to do all the good you can for your fellow-Servants give them good counsel pray for them help them all you may and carry it so before them that they may easily discern an excellency in you and that you have a loving design upon them and mean no more harm by all you speak or do but God's glory your Master's profit and comfort and their souls salvation Fourthly Be very diligent in your Master's business dispatch what he sets you about with what speed and expedition you can A slothful Servant is a wicked Servant by idleness and carelessness you may do your Master more wrong in a day than you may make up in a twelve-moneth Besides you must remember your strength and time is your Master's and all of it must be improved for him except so much as God calls for or your Master giveth you I come now to exhort Servants to the performance of these duties and that I may if possible prevail I shall lay before them a few Motives to inforce this duty Consider if you do conscientiously perform the fore-mentioned duties you will bring no little honour to your great Master which is in heaven you will shew the power of his precepts the beauty and excellency of his laws and make Religion to be thought well of by this you will leave a strange conviction of the worth of Grace upon the conscience of your Master Whereas if you should be faulty in any of the fore-mentioned particulars if you make any kind of profession it is ten to one if God and Religion do not presently suffer for your fault Is this your Saintship and it may be all the people of God may be railed at and wounded for your sake for God's sake be faithful in the performance of your duty and in so doing you will put to silence those that may condemn you and cause them to glorifie your Father which is in heaven Consult your own interest here it will be more in your way than you it may be at first imagine I might tell you what respect and love it must needs beget in the heart of your Master and when he hath opportunity he cannot but speak well of you it will bring you in a more considerable revenue of peace and content by this you discharge your duty and your conscience may have peace in it you draw others eyes and love and make you a lasting interest which in time may signifie more than at present you are aware of Consider your time is but short Suppose you suffer a little hardship Seven years will not last always yet a little while and you must have your liberty and then you and your Master may be Companions Methinks the thoughts of your time being out should make you the more patient and faithful remember that the longest time is but short and ere long it must be furled together and then it will be nothing who is Master and who is Servant but who is faithful Consider that reason honesty and ingenuity do all call upon you to be faithful and perform your duty Why should your Master give you meat drink clothing wages or a calling for nothing doth not honesty and common justice require that there should be some proportion between what he gives you and you him did you not promise and ingage to be a faithful Servant do not your Indentures bind you to it doth not ingenuity oblige you to be faithful to him who hath been ready to take care of you in sickness and in health and to tender you next a child I might add the command of God requires it but because I hinted that in the beginning I shall not here repeat it Consider how great a reward you shall have in the other world your labour shall not be in vain in the Lord there shall be a sure reward to the righteous Suppose your Master give you not that incouragement that your fidelity doth deserve yet be not disheartned you have a Master who is more ready to take notice of a little good in you than a great deal of bad I mean the great God Therefore be of good chear Col. 3.24 knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ Yet a little while and he will right the
thou shouldest not deal by another as thou wouldest not be dealt by thy self The Law then is good and the punishment is as great Thy Soul may go for an ill word consider of it has an evil word sufficient pleasure to compensate for eternal pain Sure it is wisdom to forbear such words if we may pay so dear for them 4. By considering the odiousness of it in others and in them we may see it in its true colours things are too near us to be aright discerned by us when they are observed in our selves A Lyar a False-witness a Back-bitâ—â—r a Tale-bearer how do you like such men Would you have your Child trained up in such things Why then will you allow them in your selves How came they to be more tolerable in you than other men Is it that it is no matter what becomes of you How comes it that you have cast off all care of and love to self that you would have every body better than your self 5. By reflecting upon the reproaches we have had from our own hearts for it and the inconveniencies we have suffered and the dammages others have reaped by it beyond our possible reparation is it not time then to take up 6. By remembring that God observes it and will Judg thee for it A Reverend man would awe thee if there was danger especially of the Pillory and how canst thou cast off the fear of God to talk before him so loosely How wilt thou like to have all thy vain and vile words read and aggravated at the last day It will be one part of that dayes work Jude 15 16. 2. There is matter that it is our Duty to Discourse of the general Nature of which I shall lay before you as 1. Such as though of a common and inferior Nature as referring to things of this Life yet is of consequence to our selves or Neighbours to be debated for the right understanding or better managing of our joynt or several concerns this as tending to Justice Charity Peace or the like by the good use it may be of is Sanctified and becomes our duty and we may not without sin decline it when duly provoked to it for as mean as these matters seem God hath concerned himself to make severe Laws that we worst not one another in them by which we are obliged to improve and imbetter each other as we can and surely most of all when by a word it may be done How does Job's Conscience approve him in his having been a faithful Counsellor Job 19.15 I was eyes to the Blind And what a Character does Christ give to the Peace-makers Mat. 5.9 They shall be called the Children of God And yet further the command to Worldly business six dayes in seven does more than allow Worldly Discourse especially when it hath a moral use So that as it is a vain Superstition of some not to touch these things so is it of others to decline necessary profitable talk of them as if it were a piece of Service to God to be useless unto men while by his providence we are among them Know then where by weakness your Brother needs advice and by a greater stock of wisdom you are able to give it it is his duty in order to the prudent management even of his Worldly affairs to ask it and yours as freely to give it for you therefore have it and cannot otherwise give a good account of it Caution Let me only caution that on this pretence you Lanch not out into Discourse of this Nature Unseasonably as on the Lord's Day unnecessarily for mere talk's sake immoderately to the burying of all other Discourse or hindering more important business of your own or Brother's it would also be carefully avoided that we intrude not our selves as busie-bodies into the Discourse of others matters while we are unconcerned and to Persons unconcerned for which we are like to go unthanked whereby our Brother may be wronged and no body is edified 2. It may be our duty to Discourse of what is done in the World wherein God's Justice Power Wisdom Faithfulness or Goodness is advanced One design of God's marvellous working is to furnish us with fit matter for talking His Signs in Egypt are particularly noted to have had this reference That they might tell in the Ears of their Sons and Sons Sons what things he had wrought in Egypt that they might know that he was the Lord Exod. 10.2 God's works are one of his Books that we should much confer about David pleases himself to see the whole World as set about a round Table conferring their Notes of what they had seen and observed of God in his works from Generation to Generation Psal 145.5 6. I will speak of the glorious Honour of thy Majesty and of thy wondrous works and men shall speak of the might of thy terrible Acts and I will declare thy greatness they shall abundantly utter the memory of thy great goodness This seems to be talk for the Generality of men there is something in it peculiarly pleasing to all palats and an Example often affects when a Precept would be over-looked and I am confident if we could prudently Discourse of the works of God we might more advantage the profaner sort of men than by talking to them out of the Word for they are prejudiced against that and shut upon it streight as perceiving whereto that would but they are pleased with story and lye more open to it that there is greater hope e're they be aware of their being caught with it Psal 107.42 That this Discourse may be profitable take the following advice 1. Make wise Observation look with both Eyes on what happens look into it look after God in it and spy what Attribute is eminently glorified by it Psal 107.43 Whoso is wise and will observe these things even they shall understand the loving kindness of the Lord. 2. Make faithful representations lye not for God The Romish Legends by their multitude of Fables have greatly minished the veneration of all Miracles One fly spoils a whole pot of Oyntment the same does one lye in a most useful History 3. Make Charitable Interpretations as to persons or parties be not too severe in censuring them that God makes Examples It was the fault and folly of the Jews Christ tells us they were out and we as well as they may be out let us be warned by them Luke 13.1 2 3. 4. And make pious applications and still put in your self as concerned where you note any thing to be learned 1 Cor. 10.5 11. Psal 90.11 12. Many profane the Providences of God by their slight Discourses of them without regard to God or his Glory in them but you on the other hand by observing Rules may hallow his Name and spread his fame 3. It is yet more especially our duty to be Discoursing to one another of what God hath said to the World for our mutual Direction Caution and
Rule or rather a part of the general Rule that we should give thanks c. 1. Here 's the duty it self Thanksgiving 2. The Object of it God c. 3. How it must be managed by Christ or through Christ 1. Obs All our actions thoughts words and works must be done in the Name of the Lord Jesus Christ 2. Obs All Praises and Thanksgivings as they are only due to God so they must be performed by us to him by Jesus Christ that they may be accepted of him All thanks are due to God the Father who is the Father of Christ and in him our God and Father and therefore this work is to be done only in by and through Jesus Christ Ephes 5.20 giving thanks always for all things unto God and the Father in the Name of the Lord Jesus Christ All glory be given by the Church to Christ Heb. 10.12 15. and Rom. 16.27 How this great Duty is to be performed to God through Christ Jesus 3. Praises and Thanksgivings are the great duty of our lives for if we do all things in the Name of Jesus Christ then whatever we do in his Name is special matter of Thanksgiving In every thing give thanks if we think a good thought or do a good work it is of God and therefore be thankful and it is a Sacrifice to be tendered to God every day Heb. 13.15 As to the first Doctrine consider 1. What it is to do all in the Name of the Lord Jesus Christ 2. Why we must do all in that Name 3. How shall we come to do all in the Name of the Lord Jesus Christ 4. Some Uses 1. What is it to do all in the Name of Christ 1. It is to go to him as a Mediator or to go to God by him For we must upon all occasions go to God in a way of prayer by Christ if we will be accepted Psal 65.2 God's Spirit tells us that he is a God hearing prayer therefore unto him shall all flesh come and appear Not come to God in prayer but by Christ as Mediator Beza sets it out Invocato Christi Nomine we must go to God quod autem addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter notandum est ut sciamus Deum frustra coli nisi Christus Mediator interveniat We must go to God by him we must take special notice of that word for we do in vain make our Addresses to God but by the intercession of our Mediator All our Supplications are to be put in the Name of Christ as he bids us John 15.3 16. and John 16.23 26. he tells them whatsoever they should ask the Father in his Name at that day i. e. after his Ascension and giving the Spirit you shall ask in my Name and I say not unto you c. He speaks this by way of encouragement unto them that they should go in his Name and then they should certainly speed He gives as loving Friends sometimes do when they certainly intend to do some special good for a Friend they say I will not tell you what I 'l do for you intimating thereby they will do what they can for them 2. It is to do all by his Authority Power and Command Mat. 18.18 19 20. Christ tells them that whatever they did bind or loose on Earth in his Name i. e. by his Authority and Command should be bound in Heaven For when two or three are gathered together in his Name i. e. by vertue of his Command he would be in the midst of them All Power and Authority is given of the Father to Christ Mat. 28.18 19 20. and therefore go in the Name of the Father c. Laws and Proclamations which go forth in the Name of the King they go forth in his Authority All our actions come under his Command he is our King and our Law-giver Isa 33.22 Though other Lords besides Christ have had Dominion over us but by him only will we make mention of his Name Isa 26.13 By vertue of his Command and Authority we 'll make mention of thy Name we will admire and praise thee He is a Soveraign Lord who Commands and doth impose Laws on the Consciences of men his Laws reach the inward as well as the outward man else all that we do cannot be done in his Name and by vertue of some Authority from him who is King of Kings and Lord of Lords Rev. 19.16 and the only Potentate 1 Tim. 6.11 3. It is to do all in his strength and power this is to do all in his Name Thus Acts 4.6 7. Annas and Caiaphas c. asked Peter and John by what Power or by what Name they had done this v. 10. Peter told them that in the Name of Jesus Christ did that Man stand whole before them thus did they come in the Power of Christ To go about a work in the Name of Christ is to go about it and do it in his strength and Power 1 Sam. 17.45 David went against Goliah in the Name of the Lord of Hosts so David said Psal 108.10 11. that in the Name of the Lord he would destroy them i. e. in the strength and Power of the Lord. Paul can do all things through Christ who strengthens him Phil. 4.13 His Grace was sufficient for him 2 Cor. 12.9 No man in the strength of his own parts or gifts can do any thing so as to be accepted John 15.5 without me ye can do nothing he doth not say that you may do something or that you can do but little but you can do nothing without me He worketh all our works for us Isa 26.12 even the will and the deed Phil. 2.13 Paul laboured more abundantly than they all 1 Cor. 15.10 but he presently corrected himself Yet not I but the Grace of God which was with me 4. For his Glory 1 Cor. 10.31 So that as he is the Author so he is the end of all we do Rom. 11.36 All people must honour the Son as they honour the Father Joh. 5.23 Christ is the Alpha and Omega of all Rev. 1.8 All Glory and Honour is due to Christ as is due to the Father Rev. 4.9 11. they give glory to him that sits on the Throne and Rev. 5.12 13. there is all honour given to him that sitteth on the Throne and to the Lamb they which do all for the glory of God do all their actions to the honour of God the Father Son and Holy Spirit so that when God doth any thing for us he doth it for his Name 's sake and therefore when David begged of God that for his Name 's sake he would lead him Psal 31.3 he means for his Glory we should have an eye at the Glory of Christ 5. To do all in the Name of the Lord Jesus is to live a life of Faith for a supply of all things for Life and Godliness as the Apostle speaks 2 Pet. 1.2 3. he tells us we have all things that is we