Isa 51.12 and against our earthly desires let us remember that if we gain the whole world and lose our own souls we shall be incomparable losers by the bargain Matth. 16.26 On the other side when ambition vain-glory or humour would urge us to unnecessary sufferings let us remember that God who is Wisdome it self hath no pleasure in fools Eccl. 5 4. nor delights in those sacrifices which are not presented to him by prudent consideration and sober resolution but by the folly of a precipitate zeal and however where the heart is right and full of love God may accept of the love and pardon the weakness yet he no way delights in the sufferings which men bring upon themselves unnecessarily by rash imprudent carriage whereby they betray their lives and liberties to the lusts and rage of men and draw on their enemies to blood and cruelty and upbraid the wisdome of those who are not so rash as being less real to God and Christ and make others have hard thoughts of that Religion which cannot consist with prudence and wisdome 2. Be much in the exercise of those acts of true Religion which are beautiful in the eyes of all even the worst of men the Apostle Peter intimates the security of an evidently good and holy life 1 Pet. 3.13 And who is he that will harm you if ye be followers of that which is good the chief pieces of Christian Religion are such as Papists Turks and Infidels must needs acknowledge to be good To visite the fatherless and widows in their affliction To wrong no man To do to others whatever we would that others should do to us Now when we cannot without danger exercise some other perhaps more questionable parts of Christian Religion then 't is good to be so much the more in the practice of these undoubted pieces of a Christian life and zeal in these things will force those without to approve whereas zeal in arguing for or in practising other things may cause them to hate and persecute us zeal in arguing and disputing brings on evil words and evil actions but zeal in the practice of unquestionable duties produceth good deeds in our selves and forceth good thoughts and good words if not good deeds from others In a word hot disputing and cold living or zeal in smaller and luke-warmness in greater matters is the ruine of grace in our selves the confirming of sin in others and the needless hazarding our outward concernments and betraying them rashly to the violence of wicked and ungodly men 3. In your converse with those who are without chuse mostly to insist upon common and acknowledged principles rather than controverted points if I were to live among and converse with Papists I would chuse much rather to urge them to abstain from lying drunkenness malice c. and to have good thoughts of God to have a continual sense of their dependance upon him and therefore continually to recommend themselves unto him by holy prayer to be meek and patient and charitable rather than to dispute how many Sacraments there be or how the bread and the wine is the body and blood of Christ for good counsel and sober exhortations speak love to mens souls whereas disputes and arguings are usually thought to proceed onely from love to our own notions and a desire to oppose others and indeed if men did not place too much of their Religion in opposing others they might much more safely and much more profitably converse with those of different opinions yea of different Religions 4. When you do touch upon controverted points rather enquire and propound than positively assert and violently oppose though I judge the Masse of Rome as by them used to be a piece of as grosse Idolatry as the world can shew yet were I to converse among Papists I would not fall foul upon them as the grossest Idolaters but as more desiring truth should be honoured than they reproached I would calmly and meekly propound my reasons as grounds of doubting rather than clear demonstrations for sure it is that a sudden and violent assault will cause an adversary to gather up his strength as violently to oppose whereas a calm propounding of reasons or doubts may work him to a serious consideration which is the first step to the discovery of error and acknowledging of truth for the one kindles a desire of knowing the other a desire of opposing yea of persecuting 5. When you think your selves bound to reprove the sins of others let it be done with a due consideration of the circumstances of time place and persons and indeed there 's scarce any part of a Christians converse with others that more requires prudence and wisdome than that of reproving others and great care is to be had that a reproof may at the least be well taken if not hearkned to and that it may do the reproover no hurt if it do the reprooved no good 6. On all occasions expresse a willingnesse to do for the best to believe as others believe and to do as others do if you could see sufficient ground and reason for it and indeed this may be a great help and security for obstinacy is usually made one essential part of an Heretick and then he that is heartily willing to close with every revealed truth may be in an errour but cannot be an Heretick and therefore every expression of a mind not obstinately bent upon its taken up notions nor doting upon its own conceptions but inricht with an ingenuous freedome to acknowledge its mistakes and own truth when once clearly discovered though formerly disowned is like so much water upon the fire of rage kindled in the hearts of persecuting enemies to quench or abate it for to the reason of any that will but consider it cannot but appear most unreasonable to urge a person to believe what he cannot see any ground for or to do what he would be willing to do if it were not sin that is a provoking God and hazarding his own eternal welfare 7. Be sure to use no means to secure from persecution or procure the enjoyment of publick Ordinances but such as are well-pleasing to a good and a holy God 't is not long since it was the peculiar honour of the Popish Faction to depose or murder Kings blow up Parliaments subvert States and Kingdomes to procure their liberty or secure themselves from suffering and if any others have ventured upon such practices I hope God hath taught them by his providence what they would not learn from his word that affliction is rather to be chosâ—n than sin and that 't is better to wait upon him in the way of his Judgements that is in a way of duty than to out-run God and think to secure our selves by sinfull and unjustifiable courses Let those therefore who prosess to believe that their God is a God hearing prayer and that bottles up the tears of his people and is able to do what he pleaseth let
THE Morning-Exercise 〈◊〉 CRIâ—â—â—â—â—ATE Several Cases of Conscience Practically Resolved by sundry Ministers September 1661. Commending our selves to every mans conscience in the sight of God 2 Cor. 4.2 Vnicuique est liber sua conscientia ad hunc librum discutiendum emendandum omnes alii inventi sunt Bernard de Inter. Dom. p. 1072. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb. Frag. p. 1029. LONDON Printed for Joshua Kirton and Nathaniel Webb and are to be sold at the Kings Arms and at the Royal Oak in St. Pauls Church-yard 1661. To my most unfeignedly Beloved Parishioners of Saint GILES Cripplegate My Dear Friends THese Sermons both preach'd and printed are the meer product of love to your Souls I never yet that I remember went thorow the Parish without some though not sutably compassionate heart-akeing yearnings towards my charge to think and oh that I could think of it according to the worth of Souls how many thousands here are posting to Eternity that within a few years will be in Heaven or Hell and I know not how so much as to aske them whither they are going While God continues me your Watchman I shall affectionately desire and sollicitously endeavour to keep my self pure from the blood of all men Acts 20.26 and that not onely for the saving of my own Soul by delivering my Message but that you also may be saved by entertaining it I am willing therefore to commend unto you some legible provocations to serious Piety and therefore have procured a contribution of help that in the multitude of Spirituall Counsellors your souls may have safety In short Prov. 11.14 my Brethren give me leave to say that if I had but the Apostles Graces to help me in the manner I can without boasting at present use the matter of his Spiritually-passionate expressions That I greatly long after you all Phil. 1.8 9 10 11. in the bowells of Jesus Christ And this I pray that your love to truth and holiness may abound yet more and more in saving knowledge and in all sound judgement That you may practically approve things that are excellent and that you may be sincerely gracious and universally without offence till the day of Christ That you may be filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God These my Beloved are and shall be through Grace the constant desires and restless endeavours of Novemb. 14. 1661. Your most affectionate Soul-Servant Samuel Annesley The CASES Resolved SErmon 1. How may we be universally and exactly conscientious Acts 24.16 page 1. Sermon 2. What must and can Persons do towards their own Conversion Ezek. 18.32 p. 25 Serm. 3. How may beloved lusts be discovered and mortified Matth. 5.29 30. p. 39 Serm. 4. What Relapses are inconsistent with Grace Heb. 6.4 5 6. p. 64 Serm. 5. How may we be so spiritual as to check sin in the first risings of it Gal. 5.16 p. 83 Serm. 6. How Ministers or Christian friends may and ought to apply themselves to sick persons for theâ—r good and the discharge of their own Conscience Job 33.23 24. p. 109 Serm. 7. How must we reprove that we may not paâ—take of other mens sins 1 Tim. 5.22 p. 161 Serm. 8. What means may be used towards the conversion of our carnal relations Rom. 10.1 p. 187 Serm. 9. What are the characters of a Souls sincere love to Christ and how may that love to him be kindled and inflamed Ephes 6.24 p. 218 Serm. 10. Wherein lies that exact Righteousnesse which is required between man and man Matth. 7.12 p. 248 Serm. 11. After what manner must we give Almes that they may be acceptable and pleasing unto God 1 Tim. 6.17 18 19. p. 270 Serm. 12. If we must aime at Assurance what should they do that are not able to discern their own spiritual condition 1 Joh. 5.13 p. 305 Serm. 13. What difference is there between the conflict in Natural and Spiritual Persons Rom. 7.23 p. 323 Serm. 14. What faith is that which except we have in prayer we must not think to obtain any thing of God Jam. 1.6 p. 334 Serm. 15. Of the cause of Inward Trouble and how a Christian should behave himself when inward and outward Troubles meet Gen. 42.21 22. p. 351 Serm. 16. In what things must we use moderation and in what not Phil. 4.5 p. 381 Serm. 17. How may we have sutable conceptions of God in duty Genes 18.27 p. 415 Serm. 18. How are we to live by faith on Divine Providence Psalm 62.8 p. 426. Serm. 19. How may we cure distractions in holy duties Mat. 15.7 8. p. 461 Serm. 20. How must we in all things give thanks 1 Thes 5.18 p. 478 Serm. 21. How we may get rid of Spiritual Sloth and know when our activity in duty is from the Spirit of God Psal 119.37 vlt. p. 499 Serm. 22. Wherein are we endangered by things lawful Luk. 17.27 28. p. 561 Serm. 23. How must we make Religion our business Luke 2.49 p. 572 Serm. 24. Whether well-composed Religious Vows do not exceedingly promote Religion Psal 116.12 14. p. 586 Serm. 25. How are we compleat in Christ Colos 3.11 vlt. p. 611 Serm. 26. How shall those Merchants keep up the life of Religion who while at home enjoyed all Gospel-Ordinances and when abroad are not onely destitute of them but exposed to persecution Psal 120.5 p. 661 Serm. 27. How is Hypocrisie discoverable and cureable Luke 12.1 p. 655 Serm. 28. What must Christians do that the influence of the Ordinances may abide upon them 1 Chron. 29.18 p. 677 The READER may be pleased to amend these Errours of the Presse PAge 35. l. 27. read deserved not death p. 54. l. 32. is a very 65. l. 25. that I know 71. l. 4. there is l 14. course of sin 89. l. 31. add in the margin Rule 2. 98. l 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105.4 pustulous 182.2 to Christ 201.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 211.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 219.6 amore 228.14 hypostaticam 236.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 257.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 366.16 tight 45 43. tight 378. vlt. is alwayes 404.8 Matth. 18.429.30 Prov. 18.10 Some other mistakes there are in letters as president for precedent wrap't for rap't and sometimes Greek words are false accented as p. 32. marg read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one letter put for another as p. 506 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but such like faults being easily pardoned and amended we make no further observation of them How may we be universally and exactly Conscientious ACTS 24.16 And herein do I exercise my self to have allwayes a Conscience void of offence toward God and toward men THis Sermon is but preliminary to some select cases of Conscience And in this Text you have a notable Anatomy of Conscience wherein are these six things singularly considerable 1. Here 's
5. To make us strive to be more spiritual 6. To little lesse then force us to live more upon Christ but you must take the other rule if you would have these benefits 2. Do what possibly you can to get z Vide Bress l. 6. c. 2-5 rid of your scruples but if you cannot get rid of them act against them 'T is not only lawfull but necessary to go against a scrupulous Conscience or you will never have neither grace nor peace Should a Christian forbear praying or receiving the Sacrament every time his scrupulous Conscience tells him he had better wholly omit the duty then perform it in such a manner you would soon find to your sorrow the mischief of your scruples but grace will not leave him to his scrupulous humour Be resolute therefore and tell the Devil that as you do not perform your duty at his command so neither will you omit it at his bidding Do by religious duties as they that are afraid to go by water or to go over a narrow bridg they cease to fear when they have gone often over so by the performance of duties your scrupulous fears will vanish Act against your scruples 1. Positively by disputing them down and opposing their reasons 2. Negatively by slighting of them and not hearkning to them In short In all necessary known duties alwayes do what you can when you can't do what you would VI. The trembling Conscience is that which is disquieted a Dorotheus compares our consciences to those pits that Abraham digged and the Philistines stopped them with earth Gen. 26.50 Ob peccatum ut in aqua caenosa turbida nemo potest in ea vultum suum contemplari B. P. T. 4. p. 769. The trembling Consc and distressed with the apprehended hazard of the Soul's condition that doth nothing but accuse and condemn affright the Soul This of any needs least enlargement for every one that feels it is rhetoricall enough in expressing it There 's a twin-cause of a trembling Conscience viz. Sense of sin b Psalm 51.3 Psalm 40 12. Cause fear of wrath c Psal 38.2 8 Psal 88.3 c. Never sin like mine never heart like mine never case like mine Such are the constant complaints of a troubled spirit I meddle not now with that horrour of Conscience that follows prostigate d Nèmo a se extra se curret nullus sui asylum habet Eus Nieremberg de a t. vol. l. 2. p. 158. wretches I shall speak something of it toward the close nothing now For cure Cuâ—e I can give but hints Never keep the Devils counsell Break through all carnall reasonings to acquaint your selves with some faithfull spirituall Physitian or experienced Christian that may shew you the methods of divine grace and what others e 1 Cor. 10.13 have successfully done that have been just in your condition This premised 1. Notwithstanding yea in the midst of your saddest complaints Blesse God for an awakened conscience while there 's hopes of cure It is a good rule Be not too quick in administring comforts but we cannot be too quick in provoking f Read 1 Thes 5.18 with the verses next before and after to thankefulnesse If you can at present be thankfull that you are out of hell you shall e're long be thankfull for assurance of heaven This rule may seem strange but upon experience it's practice will discover it's excellency 2. Observe 't is Gods usuall method to bring the soul through these perplexities to the most solid spirituall peace Augustine g Instabas tu in occultis meis Domine severa misericordia flagella ingeminans timoris pudoris ne rursus cessarem jaÌ„ penè faciebam non faciebam sentiebam me ab iniquitatibus teneri jactabam voces miserabiles quamdiu quamdiu cras cras quare non modo quare non hac hora finis turpitudinis meae Aug. Conf. l. 9. c. 11 12. excellently expresseth his spirituall conflict how God followed him with severe mercy till he made him instant for thorow-holinesse God kept him trembling that he might leave dallying in soul-concernments Believe it Christian God is now storing thee with experiences which will be a usefull treasury throughout thy life Therefore 3. Do but hold on h 1 Cor. 15 8. Nihil tibi utiliuifâ—re scias quaÌ„ ut cum profunda quadam ac forti resignatione teipsum deo humiliter resignes in omnibus quae tibi evenerint Sive dulcia ea fuerint sive amara sive delectent sive crucient ita ut dicere possis O deus adorande etiamsi in hac viâ—a istaque pressura ad extremum usque judicij diem permanendum mihi foret te tamen haudquaquam deserere vellem sed constanter perpetuóque tibi adhaererem c. Thauler in histor vit p. 16. in the vigorous use of all means of Grace and reckon Gods keeping thee from turning thy back upon his ways when thou hast no comfort in them the secret supports he gives which thou tak'st no notice of count these for evidences that the Spirit is at work in thy heart and for pledges that he will perfect his own work e g. Count thy growing importunity in prayer or sorrowful complaint for the want of it a gracious answer of that prayer which thou thinkst is disregarded Count thy watching for a word to direct and support thee a notable efficacy of that word which thou countest doth thee no good Count thy restless dissatisfaction with every thing on this side God to be a love-token from God to assure thee that God will be thy satisfying portion and in the interim aske those well-grown christians that are now in the spiritually-sensible embraces of divine love whether they are not glad that God formerly took that course with them which he now takes with thee to bring them to these joyes Be encouraged therefore though thou hast a sorrowfull i Psal 126.5 6. seed-time thou shalt have a joyfull harvest Thus having spoken of those kinds of Conscience that are either evill or troublesome and how to cure them I now come to those desirable kinds of Conscience that next to Deity and heavenly Glory admit no hyperbole in their commendation viz. the good honest Conscience and the good peaceable Conscience and how to obtain them VII That Conscience is good in respect of its integrity The good honest Consc which gives a right judgement of every thing according to the word of God I grant that the law of Nature binds k Rom. 2.14 Ecclesiastical laws binde l Mat. 23.2 3. and Politicall laws binde m Rom. 13.5 but the Word of God is the principall rule n Norma principalissima c. Konig p. 3 4. which precisely binds the conscience in regard of it's Author o James 4.12 There is one law-giver who is able to save and to destroy Feare p Mat. 10.28 not them
and this like Pathologie or understanding the disease and the constitution of the patient will hugely minister and condence to the exact method of Physick either for prevention or for cure Rule 4 Get and keep a tender Conscience Be sensible of the least sin As the apple of the eye the fittest Emblem in the world of a tender conscience is not only offended with it blow or wound but if so much as a little dust or smoak get in it weeps them out Some mens consciences are like the stomack of the Estrich which digesteth iron they can swallow and concoct the most notorious sins swearing drunkenness c. without regret their consciences are seared as with an hot iron as the Apostle phraseth it 1 Tim. 4.2 they have so inured their souls to the grossest wickedness as the Psylli a people of Africa whom Plutarch mentions had their bodies to the eating poyson that it becomes as it were natural But a good conscience hath a delicate sense it is the most tender thing in the whole world it feels the least touch of known sin and grieves at the grieving of Gods good Spirit not only for quenching or resisting or rebelling against the Holy Ghost but even for grieving the holy Spirit of promise whereby it is sealed to the day of redemption Eph. 4.80 The most tender hearted Christian he is the stoutest and most valiant Christian Happy is the man that feareth always but he that hardneth his heart shall fall into mischief Prov. 28.14 it is the truest magnanimity and heroique courage in our spiritual warfar to tremble at the least iniquity A Christian is never fitter to endure hardness as a faithful souldier of Jesus Christ 2 Tim. 2.3 then when his conscience is most tender To be such a coward as not to dare to break any one of Gods Commandments is to be the valiantest person in the world for such a one will chuse the greatest evil of suffering before the least of sinning and however the jeering Ishmaels of the world be ready to reproach and laugh one to scorn for this niceness and precise scrupulosity as they term it yet the choice if God be but wiser then vain man is a very wise one Keep an exact guard upon thy heart Prov. 4.23 let the eyes of thy Rule 5 soul be open and awake upon all the stirrings of thy thoughts affections Bid them stand at their first appearance As soon as ever thou discriest any of them in motion summon them before thy souls tribunal let them not pass till thou knowest perfectly whence they come whither they go Ask their errand State viri quae caussa viae quive estis in armis Virg. Is it grief or is it joy or hope or fear or love c. that is now upon the march demand the Word of it ask whether it have a Pass from God and conscience Catechize it examine it search it speak to it in the Centinel's and Watchman's phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew me your Ticket Tell me my desire my love my fear my anger by whose authority art thou now up and in motion if they are able to produce a good warrant from Gods Commandments or from the dictate of reason and conscience let them go on in Gods name they are about their business But if they cannot arrest them as idle vagrants nay as enemies to thy souls peace and charge them upon their allegiance to their superiors that they stir no further Rule 6 Be daily training and exercising all thy graces Have them always in battel-â—ray be in a military posture both defensive and offensive Stand constantly to thine arms for thou hast to do with two enemies that will never give thee any truce or respite the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews call them the flesh within thee Jer. 17 9. and the Tempter that destroying Angel of the bottomless pit without thee 1 Pet. 5.8 the Christian warfare is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a war never to be altered it admits of no peace no cessation The Souldier of Christ must never lay down his arms but expect to be upon continual duty and travel till the great Lord of Hosts under whose banner he now fighâ—â—th is pleased to remove his Quarters from that Army Militant here on Earth to that blessed and triumphant in the Heavens Rule 7 Be well skilled in the Elenchs of Temptation I mean in unmasking the Sophistry and Mystery of iniquity in defeating the Wiles and Stratagems of the Tempter and in detecting and frustrating the cheats and finesses of the flesh with its deceitful lusts Eph. 4.23 2 Cor. 2.11 No small part of spiritual wisdom lies in the blessed art of discovering and refuting sins fallacies and impostures If ever thou wouldst prove famous and victorious and worthy honour and reverence in thy spiritual warfare be well seen in the skill of fencing know all thy wards for every attaque Provide thy self with answers and retorts beforehand against the subtle insinuations and delusions of thine enemy Ex. gr If Satan tels thee as he often will that the sin is pleasant ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musae ask whether the gripings of conscience be so too whether it be such a pleasant thing to be in hell to be under the wrath of an Almighty Judge If he tels thee no body sees thou mayst commit it safely ask whether he can put out Gods all-seeing eye whether he can find a place empty of the divine presence for thee to sin in or whether he can blot out the Items out of the Book of Gods Remembrance If he tels thee it is a little one ask whether the Majesty of the great Jehovah be a little one whether there be a little hell or no. If he talks of profits and earthly advantages that will acrew ask what account it will turn to at the last day and what profit there is Mat. 16.26 if one should gain the whole world and lose his own soul or what one should give in exchange for his soul When sin like Jael invites thee into her Tent Judg 4.11 21. 5.25 â—6 with the lure and decoy of a lordly treatment think of the nail and hammâ—r which fastened Sisera dead to the ground Be not caught with chaff lay by thee such memoires such answers and reparties as these wherewith thou mayst reply upon the Tempter that the God of truth hath other manner of pleasures profits honours to court thy love and reward thy service with then the father of lies viz. true and real solid and eternal ones what are the pleasures that are sin for a season to be compared with the rivers of Gods pleasure that are for evermore at his right hand and what is a little wealth that thieves can steal a despicable heap of riches which like a flock of birds a lighting a little while in thy yard will take wing presently and fly away to be named
pure take heed of infectious places and infectious practices and infectious company Antid 3. Pray against them pray against prophaneness pray Augustines prayer Lord deliver mee from other mens sins Antid 4. Mourn for them mourn for the sins of the Nation and mourn for the sins of thy Relations for the sins of thy Brethren in their obstinacy that they will not bee reformed Christ came to sinful Jerusalem with weeping eyes and with a mourning heart oh Jerusalem David mourned for the wickedness of the times that hee saw Psal 119.136 Many walk saies Paul of whom I tell you weeping Thus did Gods people of old free themselves from National sins and particular mens sins When they could not bee reformers they turned mourners Jer. 13.17 And see how prevalent this is with God these mourners are the onely people to deliver a Nation or at least to deliver themselves from the sin and plagues of a Nation when God makes an overflowing scourge to pass through Ezek. 9.4 On the other side not mourning for the sins of others makes us adopt and espouse the sins of others Dan. 5.22 Antid 5. Reprove them Ezek. 3.17 18 19. If wee would not partake of the sins of others wee must reprove the sins of others Lev. 19. Ezek. 33.7 8 9. So the Apostle saith expresly Ephes 5.11 intimating that you do certainly approve them if you do not reprove them Reprove Heresie Blasphemy Drunkenness Oaths Sabbath-breaking Uncleanness and every sin you hear or see committed The Ravisht Virgin under the Law Deut. 22.25 was to cry out in this case God takes silence for consent As there is a holy silence to Gods Correction Aaron held his peace so there is a sinful silence under mans corruption Eli held his peace also Aarons silence was a good silence but Ely's silence was a naughty silence wee must bee silent under Gods correction but wee must not bee silent under mans corruption Levit. 5.1 Therefore saith St. Paul Reprove them the best way to avoid fellowship with the unfruitful works of darkness and to free a mans soul from the guilt of other mens sins is to reprove them that is the Antidote against this infection Thus the Ephesians practised as St. Paul preacht St. Paul does not more advise them to this duty than St. John does commend them for this duty Saies the Holy Ghost there in Apoc. 2.1 2 3. compared together hast born and yet hast not born Gods Correction mans corruption I know thy patience and how thou canst not it is no breach of patience to bee impatient against sin and sinners But now beloved because this sword of Reproof is a very dangerous weapon if it bee not rightly handled an edge-tool that wee must bee marvelously chary how we meddle with There is required therefore a great deal of skill and prudence and wisdome and watchfulness to a right and successful managing of this duty Eccles 12.11 Hee that would fasten this nail of Reproof in the conscience of his offending Brother had need bee a very wise man Yea as I remember I siod Pelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one can finde fault and reprove another for the same but to do it discreetly and seasonably and successfully requires a great deal of wisdome and to this end I shall give you these Rules Reproof is double 1. Ministerial and by way of Authority and Fraternal by way of Charity And here wee come to the second case viz. Reproof 1. Hee that reproves another must bee very careful that himself bee faultless and blameless as much as may bee otherwise hee is not acting his Charity but bewraying his Hypocrisie Thou that teachest another Rom. 2.21 22. This is Hypocrisie saith Christ Matth. 7.3 4 5. And here there are two things coucht in this 1. A man must bee faultless in reference to sin general as much as may bee that will reprove another The snuffers of the Sanctuary under the Law were of pure gold and it behoves that man that will bee a snuffer in Gods house to correct others to amend others and reprove others to bee very upright and circumspect in all things and then he may admonish with the greater Advantage Authority Efficacy Let the Righteous smite mee saith David c. Psal 141.5 A man of a strict and severe life and religious and righteous conversation carries a kinde of a Majesty and Authority along with him at which the guilty consciences of guilty sinners cannon but recoil as Herod did to John Baptist Mark 6.20 Though John had reproved him and touched him to the quick v. 18. And then 2. A man must bee blameless in reference to that sin hee reproves especially else in healing his Brother hee doth but stab himself if thou reprovest Pride in others and art proud thy self Covetousness and art covetous thy self Drunkenness and art a drunkard thy self thou dost but like David in Nathans Parable pronounce the sentence of thine own condemnation Rom. 2.1 But here I must enter one Caution none is exempted from this duty for unfitness no this thou oughtest to have done and not to have left the other undone 2. As hee must take heed that himself bee faultless so hee must be sure that his Brother bee faulty For otherwise it is not to reprove him but to reproach him and so instead of doing a Christian duty a man commits a devilish sin hee becomes an accuser of the Brethren instead of a Reprover of the Brethren Gal. 2.11 And here are likewise two things considerable 1. It must bee a truth that thou reprovest him for 2. It must bee a sin that thou reprovest him for 1. It must not be a conjecture or imagination or jealousie or rumour or hear-say that 's ground sufficient for Reproof for all these may be false and the Rule of Charity is quisquc praesumitur esse bonus nisi constat de malo but verily the guise of the world is far otherwise wee deal with our Brethren as the persecuting Pagans did with the Primitive Christians put them into Lions skin and into Bear skins and then bait them and tear them to peeces Alas the poor Christians were harmless meek Lambs but they disguised them and so abused them Thus 't is now Christians are apt and ready to put their poor Brethren into I know not what kinde of monstrous ugly shapes of their own imagining and devising or else of other mens traducing and reporting and without more ado they fall soul upon them This is not to imitate our Saviour Isa 11.2 3 4. Not from rumours but with righteousness and equity as God said in destroying of Sodome so should we say in reproving our Brethren Gen. 18.21 I will go down and see 2. It must bee a breach of some command Affirmative or Negative directly or reductively either the omission of that which is good or the commission of that which is evil wee must bee Cato's not Momus's As the Pharisees so Christ Mat. 19.3 So here is it lawful
disturbeth the Court more than they that make the noise So disputing with our distractions increaseth them they are better avoided by a severe contempt 6. Bring with you to every holy Service strong spiritual affections our thoughts would not be at such a distance from our work if our affections were more ready and more earnestly set it is the unwilling Servant that is loath to stay long at his work but is soon gone could we bring our selves more delightfully to converse with God our hearts would hold our minds close and we would not straggle so often as we do therefore see you do this or you do nothing I was glad saith David when they said unto me come let us go into the House of the Lord Psal 122.1 Were we of this frame of spirit many directions would not need Now what should hinder us from being thus affected Are not the Ordinances of God the special means of our communion with him And the throne of grace the very porch of heaven Can we be better than in Gods Company pleading with him for our souls good and waiting for his blessing Therefore let us be glad and rejoyce in his presence and you will not easily find such out-strayings of mind and thought 7. Remember the weight and consequence of the duties of Religion that is a cure for slightness you are dealing with God in a Case of life and death and will you not be serious With what diligence and earnestness doth an Advocate plead with a man in a Case wherein he himself is not concerned either for the life of another or the inheritance or goods of another * Si cum sublimi homine non dicam pro vita salute nostra sed etiam pro alicujus lucri commodo supplicamus totam in cum mentus corporis aciem defigentes de nutu ejus trepida expectatione pendemus non mediocriter sormidantes ne quid sorte ineptum incongruum verbum misericordiam audientis avertat quanto magis cum illi occultorum omnium cognitori pro imminenti perpetuae mortis periculo supplicamus c. Cassian Col. 23. c 7 and wilt not thou plead earnestly with God when thy soul is in danger when it is a Case of Eternal life and death as all matters that pass between God and us are Certainly if we did consider the weight of the business the heart would be freed from this garish wantonness if Christ had taken thee aside into the Garden as he took Peter James and John and thou hadst seen him praying and trembling under his Agonies thou wouldst have seen that it is no light matter to go to God in a case of the salvation of souls though thou hast never so much assurance of the issue for so Christ had the frequent return of Christian duties maketh us to forget the consequence of them In hearing the Word be serious it is your life Deut. 32.46 Hearken unto the words of the Law for this is not a vain thing because it is your life thy everlasting estate is upon tryal and the things that are spoken concern your souls every act of communion with God every participation of his grace hath an influence upon Eternity say therefore as Nehemiah in another case Nehem. 6.3 I am doing a great work I cannot come down Can you have a heart to mind other things when you are about so great a work as the saving of your souls 8. Let every experimental wandring make you more humble and careful If men did lay their wandrings to heart and retract them even every glance with a sigh the mind would not so boldly so constantly digress and step aside all actions displeasing are not done so readily therefore it is good to bewail these distractions do not count them as light things * Haec omnia nonnullis qui sunt crassioribus vitiis involuti levia atque a peccato paene aliena videntur scientibus tamen perfectionis bonum etiam minimarum rerum multitudo gravissimâ— est Cassian Col. 23. cap 7. Cassianus speaking of these wandring thoughts saith The most that come to worship being involved in greater sins scarce count distraction of thoughts an evil and so the mischief is encreased upon them It is a sad thing to be given up to a vain mind and such a frothy spirit as cannot be serious therefore if we do soundly humble our selves for these offences and they did once become our burden they would not be our practice * Hooker on Acts 2 37. One saith that Huntsmen observe of young dogs that if a fresh game come in view they leave their old sent but if soundly beaten off from it they kindly take to their first pursuit the application is easie did we rate our hearts for this vanity and pray against the sins of our prayers with deep remorse this evill would not be so familiar with us 9. A constant heavenliness and holiness of heart if men were as they should be holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.14 In all manner of conversation In solemn duties good and proper thoughts would be more natural and kindly to us they that live in a constant communion with God do not find it such a tedious business to converse with him if they have any excursion of thoughts it is in their daily work and the offices of the common life which they are ever seasoning with some gracious meditations and short ejaculations When they are in duty they are where they would be constant gravity and seriousness is a great help to them Men allow themselves a lawless liberty in their ordinary conversations and then in Prayer they know not how to gather up their hearts such as men are out of prayer such they will be in prayer We cannot expect that pangs of devotion should come upon us all of a sudden and that when we come reaking from the world we should presently leap into a heavenly frame 10. The next remedy is frequent solemn meditation If the understanding were oftner taken up with the things of God and our thoughts were kept in more frequent exercise they would the better come to hand There is a double advantage comes to us by meditation 1. The soul gets more abundance of heart-warming knowledge and therefore will not be so barren and dry which certainly is a cause of wandring Psal 45.1 My heart inditeth a good matter and then my tongue is as the pen of a ready Writer A man that boyleth and concocts truths in his heart hath a greater readiness of words and affections There is a good treasure within him Mat. 12.35 out of which he may spend freely * Gobbet of Prayer one expresseth it thus He thâ—t hath store of gold and silver in his pocket and but a few Brass farthings will more readily upon every draught come out with gold and silver than brass farthings So he that hath stocked his heart with holy thoughts will not find carnal musings so
sluggishnesse and enables yea ennobles us with gratious copious filial affections even groans and sighs that are unutterable expressions not to be expressed Cant. 1.4 Draw me and I will follow thee there is her Praier and her promise and there is no doubt of her performance she will as certainly follow as the Iron the Load-stone or the Card the North-pole Cant. 4.16 Awake O North-wind and come O South blow upon my Garden that the Spices thereof may flow out Awake and come there is the Praier O North and South wind there is the Spirit the soul that is the Garden gratious affections they are the Spices that flow out But some pretious Soul whispers in mine ears I blesse God I am not troubled with this lethargy my sails are so filled Quest that my mill goes and grinds nimbly only I am afraid the wind blows not from the right quarter pray therefore satisfie my conscience in this case Whether my activity in duty proceed from the Spirit of God We may easily be deceived by our enlargments Answ because there are many winds and gales blowing from several quarters which may set the soul in active going and doing as popular applause high opinions of the Preacher taking expressions in praier flourishing novelties and notions in a Sermon satanical infusions common and ordinary inspirations of the Holy Ghost vouchsafed to reprobates Heb. 6.4 5 6. All which or any of which way so draw and delight the heart that as Orpheus pipe they or it may make the heart dance in a duty and yet for all this it may be possible yea probable the heart may dance after the Devils pipe Ezek. 33.32 the resolution of this case would have been fitter for some antient experienced Master of Assemblies whose Bible is more in his heart than head than for so weak and worthlesse a person as I am who may truly say with Agur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 30.2 Surely I am more brutish than any man and have not the understanding of a man Yet seeing Providence hath laid the lot at my door to use Peters words a little altered Acts 3.5 Though silver and golden experiences and expressions I have none yet such as I have I shall willingly impart and communicate to you If you will lend me your patience I will give you my pains in resolving this weighty and worthy case of Conscience how a Christian may know whether his activity in duty be from the Spirit of God I shall commend to you these eight Characteristical Notes as so many Touch-stones 1. When we have beforehand earnestly praied and prepared our souls for such activity when you say and do to your soul as Jehu did to the worshippers of Baal 2. Kings 10.19 I have a great Sacrifice to offer O my soul warn and summon in all the powers and parts of soul and body be sure that not one be wanting and so by reading meditating and Prayer get our souls into a holy frame and gratious posture and humbly yea heartily also beg and beseech of God to carry us on Eagles wings through the duty we are drawing near to if we mount and soar aloft as Aquilae in nubibus Eagles to Heaven in that duty we may safely and surely conclude that activity is from the Spirit When Mariners buy a wind of the Witches as they do in Lapland and other places and they have it at every place and point according to the purchase of the one and the promise of the other they may undoubtedly conclude that wind came from the spirit of the Devil When we beg a wind from God and we enjoy it at the time according to our desire we may upon good ground say that wind came from the Spirit of God this will appear very clear if you please to lay together these four things 1. It is Gods Prerogative to hear Prayer Psal 65.2 Oh thou that hearest Prayer unto thee shall all flesh come 2. It is Gods Promise to hear Praier Psal 81.10 Open thy mouth wide and I will fill it spread thy sails by Prayer and I will fill them by my Spirit Luke 11.13 He will give the Holy Spirit to them that ask it 3. It is Gods usual course to perform his Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that very kind Psal 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to hear I said not to the seed of Jacob seek ye me in vain Isa 45.19 4. It hath been the constant practise of Gods people to look after their Praiers to see what successe they have had Prayers come not out of the Ark of their souls as the Raven did never to return but as Noahs Dove to come back again with an Olive branch into the soul Psal 85.8 I will hear what God the Lord will speak for he will speak peace unto his people and to his Saints Saints do not shoot the arrows of their Prayers as children do shoot them away and never mind them but as Archers that shoot their arrows up into the air and stand expecting their returns down again if our activity come from the return of Prayers it must be from the Spirit When Elias prayes so fervently that fire might come down from Heaven and consume the sacrifice and it did so the people might justly cry out the Lord he is God the Lord he is God 1 Kings 18.37 39. So when we pray for fire and fervour to come down from Heaven on our service and it comes we may cry the Spirit of God the Spirit of God 2. When our activity carries us supra sphaeram activitatis above the reach of any creature when dust is carried up on high the wind does it when dust and ashes are carried up on high in a duty the wind of the Spirit does it If a Chymist dissolves a stone into drops of water we may be sure some help higher than a creature hath helped him If a heart of stone shall be dissolved into drops of water in a duty it must be some help higher than a creatures must do it if Ganymedes be carried up to heaven it must be by the help of Jupiter if the soul be carried up to Heaven so in a duty that an extasie rather than an activity it is by the help of the Spirit if our spirit cries in a duty with sighs and groans that are unutterable it was enabled by the Spirit of God Rom. 8.26 when we are carried through difficulties doubts duties dangers that seem impossible impassible by reason of the Lyons in the way and the Lyons in the streets that stand open-mouthed to devour us Pro. 26.13 Then to venture through all fire fury faggot this is of the Spirit of God When Daniel shall continue active in Prayer three times a day with his windows open that all might see him when there were Lyons in the way indeed Dan. 6.10 When Luther in outward streights shall have such
the best grains of Corn and then sell the rest sometimes they falsifie their weights Hos 12.7 He is a Merchant the ballances of deceit are in his hand But he who makes Religion his businesse is regulated by it in the Shop he is just in his dealings he dares not hold the Book of God in one hand and false weights in the other he is faithfull to his neighbour and makes as much reckoning of the ten Commandements as of his Creed 4. Religion hath an influence upon his marrying He labours to graft upon a religious stock he is not so ambitious of parentage as piety nor is his care so much to espouse dowry as virtue * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys In a word he seeks for a meet help one that may help him up the hill to Heaven this is marrying in the Lord. That marriage indeed is honourable a Heb. 13.6 when the husband is joyned to one who is the Temple of the Holy Ghost 1 Cor. 6.19 Here is the man that makes Religion his businesse who in all his civill transactions is steered and influenced by Religion Religion is the universall ingredient 5. He who makes Religion his businesse is good in his calling and relation relative grace doth much grace Religion I shall suspect his goodnesse who herein is excentricall some will pray Character 5 and discourse well but it appears they never made Religion their businesse but took it up rather for ostentation than as an occupation because they are defective in relative duties they are bad husbands bad children c. If one should draw a picture and leave out the eye it would much eclipse and take from the beauty of the picture to fail in a relation stains the honour of profession He who makes Religion his businesse is like a Star shining in the proper orbe and station wherein God hath set him Character 6 6. He who makes Religion his businesse hath a care of his company he dares not twist into a cord of friend ship with sinners Psal 26.4 I have not sat with vain persons Diamonds will not cement with rubbish 'T is dangerous to intermingle with the wicked least their breath prove infectious Sin is very catching Psal 106.35 36. They were mingled among the heathen and learned their works and served their Idols which were a snare unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus if you mingle bright and rusty armour together the rusty will not be made bright but the bright will be made rusty He who makes Religion his businesse likes not to be near them whose nearnesse sets him further off from God and whose imbraces like those of the Spider are to suck out the precious life The godly man ingrafts into the communion of Saints and hereby as the Siens he partakes of the sap and virtue of their grace he who makes it his businesse to get to Heaven associates only with those who may make him better or whom he may make better Character 7 7. He who makes Religion his businesse keeps his spirituall watch alwayes by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. He watcheth his eye Job 31.1 I have made a covenant with mine eyes When Dinah was gadding she was defiled Gen. 34.1 When the eye is gadding by impure glances the heart is defiled 2. He who makes Religion his businesse watcheth his thoughts least they should turn to froth Jer. 4.24 How long shall vain thoughts lodg within thee What a world of sinne is minted in the phancie a child of God sets a spy over his thoughts he summons them in and captivates them to the obedience of Christ 2 Cor. 10.5 3. He who makes Religion his businesse watcheth his passions passion is like gunpowder which the Devill setting on fire blowes up the soul Jonah in a passion quarrels with the Almighty Jonah 4.1 9. He who is devoted to Religion watcheth his passions least the tyde growing high reason should be carried down the stream and be drowned in it 4. He who makes Religion his businesse watcheth his duties Matth. 26.41 Watch and pray First he doth watch in prayer the heart is subject to remisnesse if it be not dead in sinne it will be dead in prayer a Christian watcheth least he should abate his fervour in duty he knows if the strings of his spirituall Violl slacken Col. 3.16 he cannot make melody in his heart to the Lord. Secondly he doth watch after prayer as a man is most carefull of himself when he comes out of an hot bath the pores being then most open and subject to cold so a Christian is most carefull when he comes from an Ordinance least his heart should decoy him into sinne therefore when he hath prayed he sets a watch he deals with his heart as the Jews dealt with Christs sepulchre Matth. 27.66 They made the sepulchre sure sealing the stone and setting a watch A good Christian having been at the word and Sacrament that sealing Ordinance after the sealing he sets a watch 5. He who makes Religion his businesse watcheth his temptations Temptation is the scout the Devill sends out to discover our forces 't is the train he layes to blow up our grace Satan ever lies at the catch he hath his depths Rev. 2.24 his methods Ephes 4.14 his devices 2 Cor. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is continually fishing for our souls and if Satan be angling we had need be wâ—â—ching He who makes Religion his businesse is full of holy excubation he lies sentinell and with the Prophet stands upon his watch-tower Hab. 2.1 Solomon saith of a virtuous woman her candle goes not out by night Prov. 31.18 the good Christian keeps his watch-Candle alwayes burning 8. He who makes Religion his businesse every day casts up his Character 8 accounts to see how things go in his soul Solomon saith know the state of thy flock Prov. 27.23 a man that makes Religion his work Lam. 3.40 Seneca is carefull to know the state of his soul before the Lord brings him to a tryall he brings himself to a tryall he had rather use the looking-glasse of the word to see his own heart than put on the broad spectacles of censure to see anothers fault he playes the Critick upon himself he searcheth what sinne is in his heart unrepented of and having found it out he labours by his tears as by the water of jealousie Numb 5.22 to make the thigh of sinne to rot He searcheth whether he have grace or no and he tryes whether it be genuine or spurious he is as much afraid of painted holinesse as he is of going to a painted Heaven He traverseth things in his soul and will never leave till that question whether he be in the faith be put out of question Here is the man making Religion his businesse 2 Cor. 13.5 he is loath to be a spirituall bankrupt therefore is still calling himself to account and wherein he comes short he gets
quod illi gratum acceptum fore constat Bucan loc com 45. Holy and Religious promise advisedly and freely made unto God either to do or to omit somewhat which appeareth to be gratefull and well pleasing unto him So Bucanus I forbear Aquinas his definition of a Vow If these I have given satisfie not then view it in the words of Peter Martyr a man of repute and well known to our own nation in the dayes of Edward the 6th of ever blessed memory a Est sanctá promissio quâ nos obstringimus Deo aliquid oblaturos esse Pet. Mart. loc com de votis It is a Holy Promise whereby we bind our selves to offer somewhat unto God There is one more who defines it and he is a man whose judgment Learning and Holinesse hath persumed his Name it is Learned Perkins in his Cases of Conscience A Vow saith he is a Promise made unto God of Things Lawfull and Possible Of these five descriptions of a Vow you may indifferently choose which you will for when you have chosen either of them and looked upon it you will find it lay's an obligation upon the person vowing and bind's him strictly and unalterably to perform his vows for it is 1. a promise b Deut. 23.23 it is not a Purpose not a single resolution much lesse is it the Deliberation of the mind concerning a matter not yet determined but determinable on either part A Vow is a Promise which had it's beginning in a serious due and thorough Deliberation which from Deliberation passed into a Rationall strong and fixed purpose of doing what had been so deliberated and weighed Nay further yet a Vow passeth into a formall and expresse Promise and so makes the votary a debter This part of a Vow Solomon hath long since prepared to our hands Eccles 5. v. 6. Suffer not thy mouth to cause thy flesh to sinne neither say thou before the Angel that it was an errour Note what Solomon forbid's viz. c Ne committas temerè vovendo Mercer in loc Offend not by rash vowing Nor seek excuse by saying d Neque dixeris te per errorem imprudentiam vovisse nec advertisse quid faceres dum voveres Mercer in loc it was an errour i. e. through mistake and imprudence thou hast vowed not observing what thou diddest when thou vowedst It must be a deliberate and advised act of a man if he will duely vow to God 2. It is said to be voluntary the thing speak's it self a Vow must be free it is injurious to extort a Promise from a man free choice should be the spring of every promise much more of every Vow The old Law empowred some persons to disanull the vow of an other but no Law or reason can empowre any one to enforce a Vow upon another each one may forbear to vow Deut. 23. v. 22. 3. As it must be voluntary and deliberate so it must be to God alone we read still if thou wilt vow thou shalt vow to the Lord Not to Angels with such as worship them not to Saints with superstitious Papists not to any man man may promise solemnly unto man but he may not vow man may be the witnesse of thy vow but man may not be the object For the dependance of man upon man is not great enough to warrant the one in vowing or the other in expecting such a vow bâ—side that we must not vow to one we must not pray to nor can we expect help from man in cases that are just ground for and which do require a vow from us Which cases 4. I say are extraordinary and more than usuall either from received mercy or hoped and expected mercy It is impossible he should well compose his vowes or duely pay them who makes ordinary and daily cases ground of his vowes we cannot but forget many an ordinary mercy receivâ—d but we may not must not forget any vow made We must pray for every mercy we want but we may not bind our selves in the bonds of a vow for every mercy we pray for this would inevitably cast us upon the sin of falsehood and unfaithfullnesse in our vowes But I proceed to the second thing to be enquired into that is Whether it be lawfull in any case for us now under the New Testament to make a Vow That it was lawfull for the Jew none have doubted but some doubt is made whether a Christian may voluntarily bind Generall 2 himself to God by making a Vow The solution of this doubt is necessary to our clearer determination of this case for if vowes were now unlawfull to us they could neither be well composed nor could they advantage Religion and if it may appear they may lawfully be made then we may go on in the consideration of the remaining particulars To this sâ—cond then very briefly we answer That a Christian may lawfully make a promise or Vow unto God binding himself more than ordinarily unto God for and in expectation of mercy in some or other more than ordinary case or exigency For a great mercy received already a Christian may vow thankfullnesse for a mercy not received but expected he may vow upon the receipt to tender to the Lord more than usuall duty Such vows at this day may be used by us Ejusmodi vota hodie quoque nobis in usu esse possunt quoties nos Dominus vel à clade aliquâ vel à morbo difficili vel ab alio quovis discrimine eripuit Calvin Instit l. 4. c. 13. so often as the Lord hath delivered us from any destruction or dangerous disease or from any danger saith Calvin speaking of Vowes for mercy to be received And Mr Perkins in his Cases of conscience both affirms what we now do and answers the Objections made to the contrary But leave we men and come to Reason why it is lawfull for us to vow 1. What is not evil in it self nor evil by accident * 1. Vows well-ordered not sin in themselves nor by accident unlesse made evil by the undue ordering of it through our fault may lawfully be done by us I know this well considered proves it self yet I would confirm it with this observation What is not evil may lawfully be done by us now things are evil either per se or per accidens If Vows be either way evil it is by accident which accidental evil may be prevented and indeed is by due composing of Vowes and by diligent performing of them when composed So that if a Christian may order the making and performing his Vow so as to prevent the evil which attends a Vow ill-made than such a Christian may surely make a Vow very lawfully But I presume no one will doubt that he who makes Vowes seldome consultedly and sincerely may duely keep them and in so doing prevent any consequent evil 2. Some Vowes once lawfull on morall grounds Such lawfull still 2. Vowes may be
to perform Vowes well made discovers things ill carried to the prejudice of Religion it makes way for future furtherance of Religion Dub. But it is like you will enquire May a Christian vow the repairing of such defects are they not more than can be discerned more than can be prevented should he vow this would he not ensnare himself and break his vowes Sol. To this I answer briefly That no man in the world may engage himself by vow to live for future without any defects such perfection is onely in Heaven here it is not attainable But a Christian may engage by vow to be carefull and to do his best diligence to prevent as many as he can He may vow that so farre as Grace shall enable him he will endeavour to live with fewer faults But a vow of full perfection can never be a well composed vow nor ever be performed 3. Vowes engage against a particular sin Thirdly Well composed vowes do promote Religion in the heart and life of a Christian in that it strongly and unalterably engageth the Christian against some one or other particular sinne which would more easily prevail if the reverence or care of so sacred an engagement did not set the Christian against that sinne Sometime we should sin by taking too little notice of great providences or by setting them at too low rate or by soon forgetting them or by waxing proud and insolent under them Now such sins provoke God weaken Religions interesse in the heart and diminish its fruit in the life Now when vowes prevent such sinnes they do as much promote Religion as preventing Physick promotes the health of the body of such a nature was Job's covenant with his eyes which shut the windowes of his soul and kept out sinne by preventing its entrance at the out doors I have made a covenant with my eyes Job 31.1 Away then with all alluring beauties I cannot gaze on them for I cannot be false to my vow and covenant Every Vow is for more strict and exact approbation of our selves in either universall or particular either in a perpetuall or temporarary observance and serving the Lord Now that promotes Religion which thus exactly and strictly binds the soul to approve it self to God Sinne and Religion have two concernmenâ—s as contrary to each other as the Rebell and the Law of his Soveraigne and as he promotes the interesse of his Soveraigne who doth strictly bind himself to oppose any Rebell so he promotes Religion who by vow binds himself strictly to oppose any one sinne whatever If Noah vowed after his miscarrigge against drinking any considerable quantity of w ne that he might prevent that sinne this vow strengthened the interesse of his hoâ—y sobriety and the inâ—erâ—sse of Religion too so farre as sobriety promotes our fitnesse and greater aptnesse to Religious works But I shall be here asked Dub. May a man vow against any one particular sinne and bind himself by so great a bond against the committing of it The ground of the doubt is because none so stands but he may fall and it is not in our power to keep our selves from any sinne To this then I answer Sol. That it would be rash and inconsiderate to vow absolutely and peremptorily that thou wilt never act such or such a sinne But thus thou mayest justifiably vow 1. That than wilt endeavour and with thy best diligence labour to prevent this or that sinne thou mayest vow to set a guard upon thy soul but thou mayest not vow the successe of this guard the endeavour is thy duty and that thou mayest vow the successe is Gods gift and that thou must pray for And let weak Christians take notice oâ— this lest they ensnare themselvâ—s by vowing what is not in their power 2. If thou wilt vow so thou must do it still with dependence on the Lord for power to performe through grace thou wilt not sinne thus or thus may be thy vow 3. If thou wilt so vow then take my advice with thee 1. Let it be onely against great sins and such as are committed with deliberation these are seen before committed and so are more easily resisted 2. Let it reach no farther then sincere endeavour agâ—inst them And 3. Be sure to do your utmost and then though the sinne may be too strong for you yet are you not false to your vow But next 4. Vowes encrease our care of particular duty Fourthly Well composed vowes do much promote Religion in the heart and life of a Christian insomuch as they engage the Christian to a more intent care of some particular duty and Grace to be more than ordinarily attended and exercised A vow binds the votary to a more than ordinary care of duty and to a more than ordinary diligence in the exercise of grace now where such a vow is so well composed that the duty may be more than ordinarily well performed and the grace may be more than usually hath been exercised there such a vow doth as much promote Religion as its care doth exceed our ordinary care Who bestows most on a duty or on the constant exercise of a grace doth do most to the promoting of Religion and I am sure who so doth advisedly and duely vow and doth punctually and duely perform his vow is the man whose care is greatest in that duty and grace which his vow and the particular occasion of it did commend to his thoughts Dub. But may we vow to perform a duty or exercise a grace Can we say 't is in our power Sol. To this in one word Vow so farre as it is and shall be in your power and you may warrantably and acceptably do it before God the performance of duty and exercise of grace are debts we owe to God and we may bind our selves doubly to pay them so farre as our stock will reach and without this limitation every vow is rash and ill composed 5. Vowes c. by observing and improving providences Fifthly Well composed Vowes do much promote Religion in that they engage us to a more diligent observing of Providences and to a due improving them to the best advantage of grace When thou hast vowed thou hast sâ—aled on thy part if God doe answer thy hope by his providence he performs the condition on his part and now it must be thy care to observe Gods providence and to improve it so Jacob vowed then observeth how God will perform with him and afterwards makes the improvement Now providence answering the expectation of one who voweth hath in it 1. Remarkable power and faithfullnesse to be the ground of faith this was seen in that Providence which gave Jephthah that victory which was his hope and expectation when he vowed 2. Eminent goodnesse and tendernesse to be the loadstone and attractive of love so in that Providence which brought David to the possession of his hopes and David thought so when he
of our souls Aegypt is said to have no rain Terra non indiga Jovis but God makes it fruitfull by the oveflowing of its own River Nilus and truly if God bring any true beleever into a spiritual Aegypt where the rain of publick Ordinances doth not fall he can cause such a flow of holy and heavenly thoughts and meditations as shall make the soul very fruitfull in a good and an holy life and therefore we should oft in such a condition believingly remember that if we do our endeavour by private prayer meditation reading and such like God is able and will in the want of publick Ordinances preserve the life of Religion in our souls by private helps We proceed now to the second Question contained in the general case viz. Qu. What should believing Christians do to preserve their outward concernments among persecuting enemies without hazarding their Religion Now this question will resolve it self into two particular Queries 1. What should such do to secure themselves from suffering 2. What should they do to encourage themselves against and support in sufferings The summe of what may be said to the first Query I suppose to be comprized in that counsel of our Lord Jesus who was Wisdome it self and Innocency it self Matth. 10 16. Behold I send you forth as sheep in the midst of Wolves be ye therefore wise as Serpents and harmless as Doves the Serpents wisdome joyned with the Doves innocency are the true Christians best security to each of which I shall speak something 1. Get spiritual Prudence and Wisdome to secure from suffering where we have not a clear and sufficient call The Heathens hinted wisdome as well as strength to be needfull for a Souldier when they appointed the Warlike Goddess Pallas to be the Patroness of Wisdome a Souldier may and ought to guard himself and by winding and turning his body avoid the enemies blow so long as he doth not turn his back forsake the field or betray his trust in like manner may a good Souldier of Jesus Christ by any lawfull means guard himself from suffering and by any just compliance or stepping aside or giving back avoid a blow or make a fair retreat so long as he keeps the Field and doth not turn his back upon nor give up a good and a just cause for fear of suffering Hence the Apostle adviseth Col. 4.5 Walk in wisdome toward them that are without that is walk as those that have wisely fixt upon a good end and do use the most proper and likely means to attain that end Now this general direction will branch it self forth into these particulars 1. Do not rashly and unnecessarily provoke those that have power to do you a mischief it is not wisdome to stir in a wasps nest nor by bloody colours to provoke a wilde Bull and certainly our life and the comforts and relations in this world are such real and great blessings that they are not to be sacrificed to an humour nor cast away but upon the most serious consideration and real necessity and certainly when our Lord Jesus directed his Disciples if persecuted in one City to flye to another he never intended they should throw themselves into the jaws of roaring Lions nor provoke Bears and Tygers to tear them in pieces nor leave the quiet habitation of Sion to seek persecution and court a Martyrdome among Pagans and Infidels The holy Apostle Paul who was as willing to dye for the Name of Christ as any Act. 21.13 and was therefore by his love and zeal urged to go into the Theater at Ephesus yet he took the prudent counsel and advice of his Friends not to venture himself nor by his presence provoke the enraged multitude Act. 19.31 and afterward he made use of his Kinsmans help to secure his life from those who had bound themselves with an oath to kill him Act. 23.16 and at last appeals to Caesar to avoid the mischief designed against him by the Jews Act. 25.10 This piece of spiritual prudence caused the primitive Christians to abstain from prophaning the Temples of the heathen and reviling their gods and therefore they chose to discover to them the vanity of their Idolatries from the Writings and Records of their own Prophets and with the greatest love and sweetness that could be yea this was so evident in Paul himself that the Town-clark of Ephesus was able to be his and his fellow-Christian Compurgator in this matter Act. 19 37. Ye have brought hither those men which are neither robbers of Churches or as the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrilegious persons nor yet blasphemers of your goddess and therefore that which Josephus accounts one of Moses Laws that none should blaspheme the Religion of another though it be not a general duty as appears by Elijahs mocking and scoffing at the God and religion of Baals Priests 1 King 18.27 yet it holds good here as a rule of prudence to avoid needless provoking of those that are without And in this case I take this to be a sure rule whatever act of ours hath rationally a greater likelihood to provoke harden and enrage the hearts of men rather than to convince and convert is a fruit of indiscretion not of Christian prudence a piece of folly not a part of our duty It was certainly a favour from God when he inclined the heart of Trajane to order his Proconsul Plinius Secundus Plin. Sec. Ep. l. 10. Conquirendi non sunt sideferantur arguantur puniendi sunt desiring to know his pleasure in the case that when any were brought before him and accused to be Christians he should punish them according to Law but should not industriously search them out if now any should have rushed into the Judges presence and taken the Devils work out of his hands who is the accuser of the Brethren it would surely have been a sinfull undervaluing the favour of God in that relaxation of their persecution But now this advice must be bounded with a word of caution for as we should take heed lest our zeal degenerate into ambition and foolish vain-glory in suffering so on the other side lest our prudence and Christian wisdome turn to sinful craft and policy while to avoid the stroak of persecution we take up the Devils buckler of unlawfull practises The Apostle Peter was not bound to go into the high Priests hall and proclaim himself a Disciple of Jesus but he was obliged not to deny and forswear it when challenged with it and so though I am not alway bound to proclaim my faith and Religion yet am I engaged never to disown it and therefore we must take heed of that which Elihu charged Job with Job 36.21 the choosing iniquity rather than affliction and therefore when fear or covetousness would urge us to sin rather than suffer let us remember against our fears that 't is a more fearfull thing to fall into the hands of the living God than dying men
doth conclude him an hypocrite when he built the Temple and was the Jedidiah the beloved of the Lord. 6. Nor is it every degree of tendency to hypocrisie that denominates Caution 6 a man an hypocrite and brings him under the condemnation to have his portion with hypocrites For there is the seed of this as well as of all other sinnes in the heart Ier. 17.9 and the holy Prophet Jeremy cries out the heart is deceitfull c. he meant his own heart as well as others and Solomon the wisest man gives this advice keep thy heart Proverbs were experiments his own and David the devoutest saith all men are lyars all deceitfull and there are the remains of hypocrisie in the best the reign of it is only in hypocrites hypocrisie may have its presence but not predominance in the sincerest children of God Thus you see what doth not conclude an hypocrite though it come very near 2. Now I shall shew what cannot cleer and acquit a man from an hypocrite though it proceed very fairly and very farre which makes it so difficult to discover this leaven of the Pharisees hypocrisie 1. It doth not acquit and discharge a man from this charge of hypocrisie That they hear the Word with some delight that they believe with some faith so did the stony ground Matth. 13. That they take some pains for it so did they Joh. 6. That they perform some duties in obedience to it so did Herod Mark 6. That they are morall and without blame in some things outwardly Matth. 19. so was the young man That they are zealous against some publick corruptions so was Jehu That they have illumination and excellent knowledg by a common work of the spirit so have the Devils Judas and those apostates Heb. 6. That they had some sweet tasts and relishes from the Word imbraced so had they in Heb. 6. and no doubt Ananias and Saphira had Nor doth this acquit them and set them out of danger that they have some serious cares and fears about their salvation so had Felix so had the sinners in Zion they were afraid Isa 33.14 fearfullnesse hath surprized the hypocrites they were afraid of dwelling with devouring fire and everlasting burnings Judas and Spira had fears to purpose Rom. 8.15 and the spirit of bondage is but a common work of the spirit if it rest there in Pharaoh there was fear but no sincerity in the Devils fear but no penitency nor is it some reluctancy against sinne by an awakened conscience Herod had so and Pilate had so Baalam so nor many desires of good Baalam desired to die the death of the righteous The five Virgins desired Oyl there be the desires of the sloathfull that even kill them desires like the turning of a door upon hinges Pro. 26.14 never the farther off Desires of the wavering man Iam. 1.6 7. the double-minded man when a man hath some mind to grace Aug. in Confess but more to lust as Augustine that prayed for grace and chastity but his heart secretly prayed the while not yet Lord. There may be powring out of prayers as the Ninevites Ionah 3.8 they cried mightily they powred forth a prayer when thy chastening was upon them Esa 26.16.17 and yet they brought forth but wind When he slew them then they sought him Psa 68.34 36. and they returned and enquired early after God neverthelesse they did but flatter him with their mouth and lied to him with their tongues c. Nor is it some hopes Matth. 25. Job 8.13 Luk. 18. If all this cannot save a man from the guilt of hypocrisie and portion of hypocrites what shall If these come short of Heaven where shall they appear that come farre short of them Oh then who can be saved Streight is the gate and narrow is the way that leads to life Luk. 13.24 Phil. 2.12 and few find it Salvation work is to be wrought out with fear and trembling Beware then of the leaven c. How then may we know how it is with our souls whether we are in the number of hypocrites and tending to their portion whether this deluding destroying predominating damning leaven of hypocrisie be in us Sign 1 1. A loving of the world and the things of the world the lust of the flesh 1 Ioh. 2.15 16. the lust of the eye and the pride of life this is a fearfull evidence of hypocrisie for it is inconsistent with and destructive of the love of God Matth. 22.37 and the loving God above all things is the very essence the summa totalis of sincerity and whatsoever contraries this is the very essence of hypocrisie I know there be many subterfugies and evasions and it is an hard matter to convince men that they love the world in St Johns sense But if a man make these lusts of the eye of the flesh and pride of life honours riches carnall and sensuall pleasures his aym his interest his chief delight If the heart and affections be let out to these things immoderately If the sweetest freest thoughts of the soul be let out to them either about the getting enjoying or desiring or admiring or advancing them If the activity and indeavours of the soul bend and are imployed chiefly this way though there may be many excellent performances expressions affections yet the leaven of the Pharisee is there and sours all and all the rest is but in hypocrisie This leavened all Baalams pretences divinations all his goodly expressions and professions both to God the Angel and men that he would do nothing speak nothing but what God would have him as much as to say he would be upright and sincere Iude 11. yet still he looked after the reward Balacs promotion this was the errour of Baalam he followed the wages of unrighteousnesse and this leavened all Judas his hearing and conversing with Christ his over-officiousnesse Some conceive from Judas his kissing Christ in the garden c. that he was more than ordinarily familiar and officious about him and made more pretences of love and service to him but he appeared a painted sepulchre an hypocrite he loved the wages of iniquity it was the world and hypocrisie were predominant in him and now he is gone to his own place the place and portion of hypocrites he was as it were out of his place or in an others place all the while before and this leavened all the Pharisees almes fastings prayers professions and pretences Luk. 16.14 they were covetous saith one Evangelist and they loved the praise of men more than the praise of God Ioh. 12.43 saith another and that is in effect they loved the favour of men more than the favour of God in short they loved the world 1 Ioh. 2.16 Mat. 6.24 1 Cor. 7.27 30. and the love of the Father was not in them There can be no serving God and Mammon if we cannot moderate and temperate
their souls from death James 5.20 and hide a multitude of sins Now the principal Objects of this excellent duty are such with whom wee converse such to whom wee are obliged and connexed by the bonds and links of nature office or vicinity of habitation Hence was it that our blessed Lord while hee walked in the valley of his Incarnation exercised his Ministry most part among his kindred relations and neighbours at Nazareth Capernaum Bethsaida neer the Sea of Tiberias at Cana and other Regions of Galilee in which parts hee had receive his Education Andrew when hee understood the call of Christ the gret Saviour of the world John 1.41 hee presently seeks out his Brother Simon to bring him to the Messiah Philip after the like manifestation looks out for Nathaniel and in a great extasie of spirit John 1.45 cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee have found him of whom Moses and the Prophets did write There are many instances of this nature both in the Old and New Testament Abraham and Joshua were famous in their Generation for this work they counted it their principal business they made it their great care to instruct their families in the fear and service of the great God Psal 101.2 David also ingages to walk in his house with a perfect heart that by his exemplary pattern hee might gain over his family to the Lord. Luke 5.29 Matthew the Publican wee read did invite all the Tribute-gatherers that were of his own Fraternity and Profession to a great Feast that they might sit down with Christ and feed upon his heavenly Doctrine John 4.53 The great man in the City of Capernaum brings in his whole family to the beleef of the Truth Act. 10.24 Cornelius the Roman Centurion who was quartered at Caesarea calls his Relations together to hear the Doctrine of Faith and Repentance The woman in the Gospel having found the lost groat after great pains and diligence calls in her friends and neighbours to rejoyce with her Luke 15.9 Crispus and the Jaylor and Lydia and Stephanas are eminent Examples of this duty by whose conscientious care and procurement it may bee supposed that their whole housholds came under the roof of Christ because presently after that wee have heard of their own personal Baptism wee finde their families also washed in that sacred Layer I shall not insist upon Arguments to prove the incumbent necessity of this duty or Motives to allure you to the practice of it I might deduce it as an inference consequent from the Law of Nature to use our greatest indeavours that our Relations might obtain an union to the best and highest good I might draw it from the. Divine Injunction I might excite your diligence from the consideration of the dreadful danger following its neglect Psal 78.5 from the comfort that will flow into thy bosome upon the exercise of it since it is a notable evidence of the sincerity of Grace in thine own heart None but such as have seen and tasted can cry out to others with an holy affectionate vehemency O come taste and see that the Lord is good P1sal 34.8 The Wine of the Kingdome having once warmed the hearts of Saints sends up vivacious spirits and fills their mouths with a holy loquacity I might further provoke thee to this excellent work by the rich benefit in gaining such to love thee whose affections will exceed all natural love whatever and by the great reward that shall ensue in the life to come For they that turn many to righteousness Dan. 12.3 shall shine as the stars for ever and ever O Brethren if families were holy then Cities then Nations would quickly prove Mountains of Holiness and Seats for the Throne of God Wee are apt to cry out of bad times Alas those unclean Nests of ungodly Families have been the causes of all the wickedness in all Ages and Generations to this day Therefore whoever thou art on whom the Grace of God hath shined study that holy art of Divine Reflection and Re-percussion of that light on others hearts which bring 's mee to an useful and practical question Quest You I say What course shall wee take what means shall wee use what method will you prescribe that wee may bee able to manage this important and weighty duty that wee may bee helpful towards the conversion and salvation of our neer Relations that are in the state of nature I confess this Question is of grand importance and being properly solved may prove of great influence in all places where wee are cast by Divine Providence There is scarce a family scarce a person living who may not bee comprehended within the verge and limits of this discourse Ans In answer therefore to it I shall spend the principal part of my time and that I may handle it the more distinctly I shall rank such as may desire satisfaction and direction in this weighty and excellent case under three forms or orders Such as are either Superiours Equals or Inferiors But before I enter into the main body of the Answer I shall crave leave to premise three things 1. That this Question is not to bee understood of persons in publick capacity and concernment as Magistrates or Ministers but of Family-Relations Kindred Co-habitants Neighbours Friends and Acquaintance of such as have frequent converse together in Civil Societies and often commerce in dealings but principally of Oeconomical Relatives or such as are nigh to each other by blood or affinity 2. That Saving-Conversion is in the power of God alone to effect as being the primary and principal efficient cause of all those gracious works that accompany salvation There is none able to kindle Grace in the heart but hee who hath his fire in Zion and his furnace in Jerusalem Yet not withstanding all of us in our several stations as subordinate instruments may and must use all wholesome means that are of Divine Appointment conducing to such a blessed end 3. That there are different states conditions capacities and qualifications among such Relations whose conversion wee should endeavour Some being perhaps enormously and outragiously wicked others morally civil and yet further others possibly may bee conformable to the institutions of the external worship of God Of these I may speak Sparsim opere interâ—exto as the particulars will hear together with such other appendant cases that may hold some consanguinity with the General Question To begin then with the first branch Quest 1. What means Superiors principally in Family-Relations should use to draw on their Inferiors to rellish and savour the things of God True it is what Jerom saies fiunt Hieronym ad Laetam Tom. 1. p. 55. edit Lugd. 1530. non nascuntur Christian No man is born a Christian but an heir of wrath and divine justice For the obtaining of the New Birth thin in such as are committed to our charge I shall draw up directions under
twelve heads Some whereof though usual and obvious in such as treâ—t upon Oeconomical duties yet being further improved may by no means be here past by in silence since they are exceeding useful and no less practical than others Most men under the Gospel perish for want of practising known duties Wherefore let mee beg of thee O Christian that every prescription may bee duly weighed and conscientiously improved so shalt thou not doubt of admirable success through Divine Assistance 1. In the first place Preserve and uphold the honour and preheminence of that station wherein God hath set you by all prudent means The Prophet bewails those times wherein the Childe shall behave himself proudly against the antient and the base against the honourable Isa 3.5 Distance of years calls for distance of deportment A Father may challenge honour and reverence a Master his due fear and subjection from his servant What is duty in the Inferiour to yeeld is prudence in the Superior to maintain It is therefore wisely advis'd by the Philosopher that no persons should marry over-early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if Parents and Children prove too neer in age Aâ—ist Pol. l. 7. c. 16. there may follow great inconveniences In that too much propinquity of years diminiâ—heth reverence in children and oftentimes produces contentioâ—s in the management of family-affairs Hieronym ad Gaudent Tom. 1. p. 101. Let such a distance he preserved as may obtain the effectual issue of that counsel which Jerom gives to Gaudentium about the education of Pacatula Matris no 〈◊〉 pro verbis ac monitis pro imperio habeat Amet us Parentem subjiciatur ut Dominae timeat ut Magistram Let the Childe esteem the nod of her Mother in lieu of words admonitions and commands let the Mother bee loved as a Parent subjected to as a Lady feared as a Mistress condescension to mean sordid and contemptible actions draws scorn and disdain upon Superiours As reverence and obedience is injoyned to Inferiours so Rulers should manage and order their actions with such gravity and sobriety before them as may gain some awe and respect from their hearts No wonder if that Ruler bee contemned and sleighted who disgraceth himself Some are apt to count it a peece of gracious humility and lowliness of spirit but they are greatly mistaken It argues rather a base low degenerate temper Bee as humble before God as reverential to Rulers as affable to Equals as thou canst but ever remember to maintain the eminency of thy place above Inferiors It is not heavenly no nor moral wisdome to entertain discourse of trivial and frivolous matters with those that are under your inspection and government Let converse with Inferiors be spent Epictet c. 54. not upon superflucus but necessary subjects It is a good precept of the Stoick to abstain from moving of laughter by Jests among familiars Maxima debetur pueris reverentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pytyhag aur caâ—m for it will have that influence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lessen their reverence towards thee There is a great deal of reverence to be manifested by Superiors towards Youth if they would cherish and preserve that due reverence which ought to be in the hearts of young ones toward themselves And yet notwithstanding you must not carry your selves with any proud supercilious or fastuous deportment your countenance though grave yet must not bee stern As you need not indent your cheeks with continual smiles so neither to plow your foreheads with rough and sowre wrinkles A sober affability an unaffected and amiable gravity will suffiently chastize contempt and nourish a reverent love Rigid austerity in words and actions will produce a slavish dis-spirited temper in children and servants that when they come to years they prove either more difficult to please than their Fathers before them or else so pusill animous that they are rendred unfit to manage the work of their Generation among whom they converse Plato de lag l. 7 Tom. 2. p. 791. Ed. H. Steph. It is a maxim of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that over-much rustick slavery renders them dejected illiberal and haters of mankinde Carry your selves therefore in that manner that they may neither fear or hate your morosity nor grow wanton opon the commonness and supinity of your carriage If Inferiors repute their Rulers not wise enough to govern them all their instructions will fall to the ground Regimen esse non potest nisi fuerit jugiter in rectore judicium Judgement and Prudence in a Ruler Salvian de Gu. Dei l. 1. p. 20. Ed. Oxon. is the foundation of the consistency of Government 2. Bee frequent pithy and clear in Family-instruction Nature without moral Discipline is blinde could a Heathen say Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ed. H. Steph. p. 2. Without heavenly instruction it 's sealed up to eternal darkness Wee are all like barren heaths and stony-deserts by nature Instruction is the culture and improvement of the soul 'T is observed by Naturalists that Bees do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carry small gravel in their feet to poize their little bodies through the stormy winds Aâ—ian de animal l. 1. c. 11. Such are instructions to the floating and wavering minds of youth The keel of their weak judgements would soon over-set without the ballast of Discipline their conversations would soon prove unfruitful or over-spread with the rampant briars of vice and sin unless well manured and laboured upon Deut. 32.2 and moistened with the sweet showers of parental teachings Wherefore all Inferiours are by God referred to their Rulers that they may drink in the soul-refreshing dews of prudent Precepts Even women are commanded to learn in silence 1 Tim. 2.11 Arist Pol. l. 1. c. 8. p. 86. 1 Cor. 14.35 1 Pet. 3.7 Isa 38.19 with all subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence is a womans ornament as a great Master of wisdome hath observed Their ears should be more exercised than their tongues If they wil learn any thing let them ask their Husbands at home who are commanded to dwell with them according to knowledge As for servants and children the case is more evident and clear But in all your instructions have a care of tedious prolixity make up the shortness of your discourse by frequency Thou art injoyned to talk of Gods precepts when thou sittest in thine house Deut. 6.7 11.18 when thou walkest by the way and when thou lyest down and when thou risest up A little now and a little then When thou wouldest accustome a childe to any useful quality begin betimes 'T is the counsel even of a Heathen but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Pol. 7. c 17. Aâ—tonâ—n de scipso l. 4. p. 69. Ed. Lon. 1643. inure him by degrees As the Precepts and Axiomes by which a wise man should guide his life according to the royal Moralist should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉