Christian Directions SHEWING How to walk with GOD All the Day long Drawn up for the use and benefit of the Inhabitants of SEPULCHRES Parish By THO GOUGE Pastor thereof 1 Sam. 12. 23 24. I will teach you the good and the right way only fear the Lord and serve him with all your heart considering how great things hee hath done for you 2 Pet. 1. 12. I will not bee negligent to put you alwayes in remembrance of these things though yee know them and bee established in the present truth Luke 17. 10. When yee shall have done all these things which are commanded you say wee are unprofitable servants wee have done that which was our duty to do LONDON Printed by R. Ibbitson and M. Wright at the Kings-head in the Old Bayley MDCLXI TO My dearly beloved Friends and Neighbours the Inhabitants of Sepulchres Parish Grace Mercy and Peace from God the Father of Mercies and the God of all Consolation My Dear Friends COnsidering with my self how besides my Lords-daies Preaching and Week-daies Catechizing I might be further serviceable to your souls in promoting their spiritual welfare It pleased God to put it into my heart to draw up some practical Directions for your better guidance in the way to Heaven and to give to every Family in my Parish a Copy of them Accordingly I set upon the work with all readiness and alacrity being much perswaded in my self that some spiritual advantage might through Gods blessing accrew unto your souls thereby The Lord who is the searcher of all hearts knoweth that my only end and aim herein is the advancement of your everlasting salvation which if it shall be any way furthered by this small Treatise I shall never repent of my pains and cost But shall very much rejoyce that the Lord hath inabled mee in any measure to be serviceable to him in the furtherance of the Gospel of his dear Son especially among you my dear flock Two considerations among others have had some influence upon mee in this undertaking The one is of that mutual love which hath hitherto been between us As I have you in my heart so am I perswaded that you have mee in yours During the whole time of my abode with you which is now above two and twenty years I do not remember that we have had the least difference no not about the point of Maintenance the usual unhappy make-bate between Minister and People For though the value of the Living be not so much by half as is generally reported abroad being no Parsonage but a Vicaridge endowed with a third part of that Tithe which the Parson doth collect yet I cannot but with much thankfulness acknowledge that what I have had hath been with much love and friendliness For when you have made any composition with mee for my part of the Tithe you have alwaies given mee more than I could demand or expect If then the blessed Apostle Paul were willing and that with gladness to spend and to bee spent for his Corinthians and that although the more abundantly hee loved them the less hee was loved of them Much more ought I to be like-minded towards you who have not at any time so ill requited my love but alwaies been ready to answer it with reciprocal affections That therefore I might leave to posterity some publick acknowledgement and perpetual memorâ—al of your constant love and respect to mee together with my due resentment of it was one consideration which put mee upon this design Another was the gladsome reflexion upon your great and godly care of your poor which I look upon even as it is meet for mee so to do as the fruit of the Gospel preached among you and an argument of your profiting therein And indeed it is such as I willingly take occasion to make publick mention of it for an example to others For though your poor bee many hundreds yet I think I may say truly without offence to other Parishes they are in some respect better provided for than any poor in the City For by the voluntary contribution of divers of you with the assistance of some other charitable persons 1 All the poor children in your Parish are taught to read and write gratis by such School-Masters and School-Mistresses who teach them their Catechize whereof my self sometimes take an account 2 All the Antient poor who can either spin or knit may have Flax and Yarn for fetching to set themselves on work an are well paid for the same immediately upon the return thereof This consideration as it hath very much affected mee so have I alwaies accounted my self your debtor upon this score And surely if our Lord and Master doth take what is done unto the poor for their relief as done unto himself then should wee also especially his Ministers in some sort be like-minded Your debtor therefore I have taken my self to bee nor could I bethink my self how to discharge this debt in a way more suitable to the nature of it and my relation to you than by indeavouring something extraordinary for your good hereafter as you have done extraordinarily for the present good of our poor and as you have put your selves to special pains and charge for the succour of their bodies so to put my self upon some special labour and willingly be at some cost for the advantage of your souls But the main Motive which hath put mee upon this undertaking is the single sense of my Relation to you that it hath pleased God of his infinite goodness and free grace to entrust mee a weak frail earthen vessel with that inestimable Treasure the Mysteries of the Gospel and appointed mee to preach unto you in particular the Unsearchable Riches of Christ. I account it the greatest honour a poor creature can be capable of to be made directly subservient to the glorious counsel and gracious purpose of his Creator for the recovery and restauration of the world by Jesus Christ and therefore that we Ministers of the Gospel whom God hath vouchsafed this honour have the strongest ingagement and obligation laid upon us to preach the Gospel both in season and out of season and to lay out our selves all manner of waies if by any means we may gain souls unto Christ and build them up in him Now this way I have here taken will have this advantage above others above my ordinary preaching and performance of other Ministerial duties among you that whereas by them I can minde you of the things which belong unto your everlasting peace only while I am in this Tabernacle By this as it is said of Abel I may still speak to you even when dead Accept therefore my dear Friends and Neighbours this little Treatise from the hands of your loving Pastor whose heart is exceedingly inlarged towards you greatly longing after you all in the bowels of Jesus Christ. For what is my hope or joy or crown of rejoycing Are not even yee in the
it out of conscience to the Word and command of God who requireth you to yeeld sincere service and obedience to your Masters for this will stirre you up to doe it after the best manner you can that so God may accept thereof and reward you for the same 3 Your obedience must be cheerful This the Apostle intimateth Collos. 3. 23. where he saith Whatsoever yee doe doe it heartily i. e. whatsoever yee doe in the service of your Masters doe it from the heart as it is in the Greek that is with good will as the Apostle in another place expounds himself saying With good will doing service or us the Greek word properly signifieth with a good and cheerful mind So that Servants ought not to doe their work grudgingly or discontentedly as it were with an ill will but cheerfully with a good will 4 Your obedience must be universal unto every thing which they require of you so much the Apostle expresseth Servants saith he obey your Masters in all things i. e. not only in such things as seem easie and most pleasing to your fancy but whatsoever they command you being not contrary to the Word of God but are in themselves honest and lawful for if they shall command you to lye swear or to use false weights and measures which are things forbidden by God you ought not therein to yeeld to their commands but to say unto them as Ioseph did to his Mistris How shall I doe this great wickedness and sin against God though hee was a Servant to his Master yet would hee not be a Servant to his Mistris lusts II. Another Duty incumbent upon Servants is Diligence in dispatching their Masters work and business without loitering or minding their own ease and pleasure but as their strength and time is their Masters so they ought to put forth their strength and imploy their whole time in their Masters service I say their whole time excepting some part thereof for their secret devotions especially their Morning and Evening Prayers unto God for Servants must have respect to their Master in Heaven as well as to their Master on earth and make as much conscience of performing their duty to him as to their Masters according to the flesh for indeed the Lord is the best Master who gives the best wages and largest rewards III. Another Duty is Faithfulness Servants must shew all faithfulness to their Masters as the Apostle expresseth Both that trust that is reposed in Servants and that account that is to bee taken of them require faithfulness Doe you not remember what the Lord said to his Steward Give an account of thy stewardship And were not all the servants to whom talents were committed called to an account How then doth it concern all Servants to be faithful to their Masters which they ought to express both in their words and deeds 1 In words not daring to excuse any unwarrantable act with the telling of a lye which is to adde sin unto sin let all lying Servants consider the fearful Judgement executed on Gehazâ— who when his Master asked him where he had been presently answered him with a lye saying Thy servant went no whither whereupon he went out of his presence a Leper as white as snow 2 In deeds and that several wayes 1 Not disposing their Masters goods at their own pleasures either to themselves by taking more than is allowed them or to others by giving any part thereof away Many Servants think they may lawfully give away Victuals and other things of their Masters to the Poor but though they may inform their Masters or Mistresses of such things in the house meet to be given away and likewise of persons fit to receive such almes yet have they no power of themselves to give away any thing of their Masters and pretence of Charity is no good excuse for Theft 2 Not pilfering and purloyning their Masters goods to their own private use which the Apostle expresly condemneth in Servants Tit. 2. 10. Let all pilfering Servants know that there is a Book full of Curses and Plagues against every one that stealeth or sweareth which Book is large twenty cubits long and ten cub its broad and yet is filled with Curses that shall come swiftly upon them as the Prophet Zechary speaketh 3 But rather labouring to preserve and increase their Masters estate by all good and lawful means Thus the Apostle Paul expresseth the duties of Servants Not purloining but shewing all good fidelity viz. to their Masters in increasing their estate which is highly commended in that faithful servant in the Parable for which hee received from his Lord and Master both a gracious approbation in these words Well done good and faithful servant thou hast been faithful in a few things and also a plentiful remuneration in the next words I will make thee Ruler over many things enter thou into the joy of thy Lord. So that hee that is faithful in a little taketh the best course to become Ruler of much if the Lord see it good for him CHAP. XXX Of resting upon Christ alone for Life and for Salvation HAving in the foregoing Chapters given you several practical Directions for your Christian Conversation in the world shewing you how to walk with God all the day long in your several Callings Conditions and Relations I shall close this Treatise with one general Caution namely That when you have in some measure put in practice the foremetioned Rules and Directions you would beware of resting therein and of looking for life and for salvation in and thorow them And truly there is good reason for this Caution because it is natural for men out of Christ to seek for salvation by their own works and to rest on them which is one of the most dangerous things in the world For so long as a man doth so hee is uncapable of Christ as seeing no need hee hath of a Saviour It is said of the Iews that they lost salvation because they sought it not by Faith i. e. by Faith in Christs Righteousness in what he had done and suffered but sought it by the own Righteousness i. e. by resting in their own works which indeed is the high-way to hell and destruction as well as the way of sin though it be somewhat a cleaner way For there is a double way to hell The way of Sin and the way of Duty The way of Sin is a filthy dirty way whereas the way of Duty is a fairer cleaner way I mean Duties rested in are the ready way to hell and destruction Whereupon it was the counsel of Luther To take heed not onely of our sins but also of our duties i. e. of resting in them and building our hope of salvation upon them Therefore to take you off from that I shall commend to your serious consideration two fundamental Principles necessary to be known of all that will be saved 1 That Iesus Christ
world out of thine head and thine heart close unto the duty But if some extraordinary business have occasioned thee to delay it doe not thereupon wholly omit it but be careful to take the first opportunity of retiring into thy Closet there to offer up thy morning sacrifice unto God Thus duty of secret Prayer is expresly commanded and the practice of it especially in the morning wee find also very much commended to us in the World of God First The duty it self is expresly commanded by our Lord and Saviour When thou prayest enter into thy Closet and when thou hast shut thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly Here you see is a positive command for the practice of secret Prayer Enter into thy Closet or into some private place and having shut the door pray Secondly The morning is commended to us for the choysest time of practising this duty 1 By the example of Christ 2 By the practice of the faithful 1 By the example of Christ himself of whom it is recorded by Saint Mark that he rose early in the morning a great while before day and went out into a solitary place and there prayed His rising betimes shewed his earnest desire and diligent care in the performance of this duty for when wee have a good mind to do a thing wee use to rise betimes and go about it 2 For the practice of the Saints of God herein the Scripture is very plentiful It is recorded of Iob That hee rose early in the morning and offered burnt offerings before the Lord. Hee did not onely rise in the morning but early in the morning giving unto God the first fruits of the day And Davids morning devotions are often expressed in the book of Psalms As My voice shalt thou hear in the morning O Lord in the morning will I direct my prayer unto thee and will look up And again O God thou art my God early will I seek thee And it is recorded of Daniel That three times a day hee kneeled upon his knees and prayed and gave thanks viz. in the morning before hee entred upon any business at noon before hee went to his dinner and in the evening before hee went to bed And that this was his usual practice appears from the following expression viz. As hee did aforetime i. e. hee prayed three times a day as hee was formerly accustomed to do For the more profitable pressing of this duty of secret prayer 1 I shall give you some motives to quicken you up to a conscionable performance thereof 2 Answer some Objections 3 Give you some Directions for the right manner of performing it The Motives may bee drawn to Three Heads 1 The Excellency 2 The Necessity 3 The Utility thereof I. The Excellency of secret prayer appears in two particulars 1 In that it increaseth our Communion and Fellowship with God bringing us into a familiar acquaintance with him As the converses of a Christian soul with God in secret prayer are sweet so oh how sweet are the discoveries that the Lord often makes of himself to the soul of a Christian in his secret prayers When Daniel was praying alone in secret it was said unto him Thou art greatly beloved 2 The Excellency of secret prayer appears in that it procures a comfort and sweetness upon those mercies which it obtaineth For this is an experimental Truth That those mercies which are given in as answers and returns to our prayers are the sweetest and most comfortable And certainly this is one reason why many finde so little comfort in their yoak-fellows in their children in their estate and the like they did not seek them of God by secret prayer and so did not receive them as answers to their prayers but only from an hand of common providence without any seeking of theirs II. The Necessity of secret prayer especially in the morning appeareth 1 In that without it wee cannot with any confidence expect Gods blessing upon our pains and indeavours For as the Psalmist speaketh Except the Lord build the house they labour in vain that build it So except the Lord bless our pains and indeavours it is in vain to rise◠up early to sit up late and to eat the bread of sorrow and prayer is the means God hath sanctified for the obtaining his blessing 2 In regard of manifold casualties whereunto we are subject for death lieth every where in wait for us so that wee go every moment in danger of our lives If wee walk in the streets so many tiles on the house top so many deaths hang over our heads if wee walk in the fields so many beasts as wee meet withall so many enemies to indanger our lives Yea how many have risen well in the morning who have been found dead before the evening And what hath befallen one may befall another And how sad a thing will it be to be Arrested by Death and called to the Bar of Gods Judgement to plead Guilty or not Guilty before we have 〈◊〉 our selves at the Throne of Grace to Sue forth our pardon III. A third Motive may bee taken from the utility of this duty and indeed manifold are the benefits which usually follow and accompany the same As 1 It is the proper means appointed by God himself for the obtaining of all sorts of good things at his hands and therefore where this duty is enjoyned we very often finde it attended with very excellent Promises annexed to encourage us with faith and confidence to call upon him as Ask and it shall be given you seek and yee shall finde knock and it shall be opened unto you c. 2 By accustoming our selves to pray in our Closets or private Chambers we shall be the better fitted to pray in the presence of others And such as are Parents and Masters of Families will bee thereby enabled to pray with their Families for certainly one special reason why many Parents and Masters of Families doe neglect that necessary duty of praying with their Families is their not accustoming themselves to pray in secret morning and evening What David said of Saul's armour I cannot goe therein for I never proved it The like may some say of Prayer I cannot goe thereto for I never used it The accustoming ourselves to pray alone in secret will fit us to pray in the presence of others Having given you some Motives to quicken you up to a conscionable performance of Secret Prayer and that especially in the morning I shall answer an objection or two Obj. 1. Some are apt to object their little leasure and great imployment to excuse themselves from offering up their morning Sacrifice unto God Answ. 1. The greater your imployments are the more need you have to offer up your morning Sacrifice unto God thereby to seek his assistance and blessing upon your pains and endeavours
prayer say with thy self Lord what need have I of a Saviour I see thou mayest condemn mee for my most holy services and therefore I go wholly out of my self unto Iesus Christ resting upon his perfect Righteousness and all-sufficient Merits for life and for salvation CHAP. III. Of Ejaculatory Prayers BEsides thy solemn Morning Prayer it will bee good to send up Ejaculatory Prayers and Praises unto God and that frequently upon all occasions By Ejaculatory Prayers and Praises I mean The sudden lifting up of the heart unto God upon some present occasion either in way of Petition or Thanksgiving Which kinde of Prayers wee finde commanded under those general Precepts of praying alwaies and praying without ceasing The meaning whereof is not that thou shouldest wholly and only attend on prayer so as to neglect the word and other duties of piety or the ordinary works of thy calling But that besides thine ordinary and set times of prayer thou shouldest alwaies have a praying frame of spirit bee ready upon all occasions to lift up thine heart unto God in some short Ejaculations For the more profitable pressing of this kinde of prayer I shall 1 Give thee some Motives to quicken thee up to a frequent performance thereof 2 Add some Cautioâ—â— The Motives may bee drawn to three heads 1 The Excellency 2 The Necessity 3 The Utility of this kinde of Prayer I. The Excellency of Ejaculatory Prayer appeareth In that at all times and in all places even in our converses with men wee may thereby converse with God and injoy an holy familiarity with him and yet others in our company take no notice thereof And when we are about the works of our Calling we may without any hinderance thereof lift up our hearts to God in some short Ejaculatory Prayer for his assistance and blessing which though they are but as Parentheses in our worldly imployments yet will prove very advantagious to us therein II. Another Motive may bee taken from the Necessity of these Ejaculatory Prayers and that 1 In regard of the sudden dangers and plunges whereunto the people of God are many times brought which will not afford time for continued prayer 2 In regard of the manifold slips and infirmities of the people of God which put them upon praying for the pardon and forgiveness of them 3 In regard of the manifold mercies blessings and deliverances which unexpectedly thou receivest from God there is frequent occasion of Ejaculatory Prayers and thanksgivings unto him III. A third Motive may bee taken from the Utility of those Ejaculatory Prayers which appeareth 1 From Gods gracious acceptation and remuneration of the same whereof the Scripture giveth abundant instances and examples As of Davids Ejaculatory Prayer against Achitophel that God would turn his counsel into foolishness was graciously accepâ—ed and granted in defeating the same The like wee read of Nehemiah's Ejaculatory Prayer unto God to incline the heart of the King to grant his request which was graciously heard and answered So also the poor penitent Theef's Ejaculatory Prayer unto Christ Lord remember mee when thou comest into thy Kingdome Holy Ejaculations are the Spiritual breathings of a gracious heart which as they are very pleasing unto God so exceedingly advantagious unto Christians for though they are very short and sudden yet seldome do they return empty 2 These Ejaculatory Prayers are a special means for the improving of every opportunity and occurrence of Providence to thy spiritual advantage Herein bee careful to observe these two Cautions 1 Content not thy self with these Ejaculatory Prayers and Praises as if they were sufficient at thy lying down and rising up and that thou needest not to trouble thy self with any longer prayers Oh let not thy Ejaculatory Prayers justle out either thy closet or family prayers but as God in his Word requireth the one as well as the other do thou make conscience of every one of them in their time and place 2 Beware of formal and prophane Ejaculations which come from the lip but not from the heart as Good Lord and Good God or The Lord bless mee and Lord have mercy upon mee with such like which can bee no better than a taking of the name of God in vain in that they are uttered customarily in a way of form meerly from the teeth outward for which without true and unfeigned repentance God will not hold thee guiltless CHAP. IV. Of Reading the Scriptures in private ANother duty to be performed alone is Reading of the Scriptures And indeed the Word and Prayer should go hand in hand together as the Christians daily exercise For every thing is sanctifâ—ed by the Word of God and Prayer Appoint therefore some set time in every day for the reading of the Word The morning is the freest when our spirits and wits are freshest By reading three chapters a day the whole Bible may bee read over in a year But I would not so strictly tye any to this as still to go on in reading some part of the Scriptures every day And if extraordinary occasion hinder thine ordinary task double it another time For by the holy Scriptures onely wee may attain to the knowledge of the whole will of God For the more profitable pressing this duty I shall 1 Give you some Rules and Directions to bee observed 1 Before the reading of the Scriptures 2 In reading of the Scriptures 3 After the reading of them 2 Give you some Motives to quicken you to a frequent reading of them I. The Rules and Directions to be observed before reading are these 1 Go about it with all holy reverence as in the sight and presence of God beleeving it to bee the Word of God written by holy men as they were moved and inspired by the Holy Ghost as the Apostle Peter expresseth it when therefore thou settest thy self to read the Word say to thy self I will hearken what the Lord will speak unto mee therein 2 Lift up thine heart in prayer unto God as for the Spirit of Illumination to open the eyes of thine understanding that thou mayest rightly conceive his Word so for wisdome to apply memory to retain faith to beleeve and grace to practise what thou shalt read II. The Rules and Directions to bee observed in reading of the Word are these 1 Read the holy lives and actions of Gods Children not onely as matters of history but as patterns of imitation for for this end are they recorded unto us as St. Paul testifieth Whatsoever things were written aforetime were written for our learning 2 In reading the Promises and Threatnings the Exhortations and Admonitions and other parts of the Scripture so apply them to thy self as if God by name had delivered the same unto thee whereby the Word will become very profitable unto thee For thus will promises to others incourage thee threatnings against others restrain thee from sin exhortations to others stir thee up to thy duty and admonitions
Word To this end keep your eyes steddy on the Preacher And as hee passeth from point to point think briefly on the point which is past which will exceedingly help your memory 4 Faith is another virtue requisite to the profitable hearing of the Word I say Faith whereby we do not only beleeve that which is taught us out of the Word to be true but also apply it unto our selves as if it were in special directed unto us The Gospel is the power of God unto salvation saith the Apostle but to whom even to every one that beleeveth And saith the Author to the Hebrews The Word preached did not profit them not being mixed with Faith in them that heard it In whose heart there is true Faith that man will apply the whole Word of-God unto himself whether it be the threatnings of the Law to terrifie him from sin or the sweet promises of the Gospel to allure him to holiness and so maketh much profit of every Sermon hee heareth Thus much for your hehaviour in the publick Congregation But you must not rest here thinking you have thereby sanctified the Sabbath day For there are likewise both Private and Secret duties of Piety required to a true sanctification of the Lords Day of which you ought to be as careful and conscionable as of the publick duties in the publick Congregation For God requires the whole day and not a part onely As therefore you would not be contented your servants should work for you only an hour or two on each of the six daies So neither should you yeeld less unto God than you require for your selves By Private duties of Piety I mean such as are perfoâ—med in a private Family And by Secret such as are done in some secret and retired place between God and ones self alone Now the Private duties of Piety which are especially required of such who are Parents and Masters of Families and wherein every member thereof are to joyn are these I. Repeating the Sermons they have heard with their family and examining them one after another what they remember explaining the same unto them which is commended to us by the practice and example of our Lord and Saviour Jesus Christ who when he was come home said unto his Disciples Have yee understood all these things viz. that he had preached to the multitude And St. Mark saith When they were alone hee expounded all things to his Disciples Wherupon one observeth That Christ by his example doth instruct every Master of a family how to carry himself in reference to those under his charge on the Lords Daies after their departure from the publick Congregation And truly a treble benefit will follow hereupon 1 In respect of your selves for the more you build up others the more your selves are built up in Knowledge Faith and every grace of God 2 In respect of your children and servants for it will make them to hearken more attentively to that which is delivered in the publick Congregation if they know they shall be called to an account for the same when they come home 3 It would much help both your selves and servants in the understaâ—ding and beleeving of that which you have heard in the publick if at home you would repeat it and confer of it and examine the proofs that have been delivered for the confirmation of it II. Another private duty is singing of Psalms for this may and ought to be performed in your families as well as in the Congregation This David commends for one duty of the Sabbath as Psal. 92. 1. The title of the Psalm is A Psalm or Song for the Sabbath day And thus it begins It is a good thing to give thanks unto the Lord to sing praises unto thy Name O most High This Ordinance being questioned by some and denied by others I shall 1 Prove the lawfulness thereof 2 Give you some directions for the right manner of performing the same First the lawfulness of singing Psalms doth appear both from Scripture Example and Reasons 1 For Scripture-proofs there are many both in the Old and New Testament but not to mention those in the Old Testament which may not prove so convincing In the New wee finde it commanded by the Apostle to the Ephesians Speak to your selves in Psalms and Hymns and spiritual songs singing and making melody in your heart to the Lord. And saith the Apostle Iames Is any among you afflicted let him pray Is any merry let him sing Psalms Where you see it is in express terms commanded and that as a Gospel duty 2 We finde it commended both by the example of our Saviour and the practice of the Apostles and other Saints of God in the Primitive times 1 By the example of our Saviour of whom it is recorded that as at other times so the night in which he was betrayed hee sung a Psalm together with his Disciples And when they had sung an Hymn or Psalm they went out into the Mount of Olives 2 By the practice of the Apostles and other Saints in the Primitive times For wee read That at midnight Paul and Silas prayed and sang praises unto God and the prisoners heard them Plinius Secundus though an Heathen who lived about two hundred years after Christ testified of Christians that they had their morning songs using to rise before day to sing Psalms 2 Reasons commending this duty may be taken from the benefits accompanying the same For 1 By this duty joyntly performed our own spirits will bee much quickened and enlivened 2 Wee shall thereby quicken and enliven the spirits of others 3 We shall all thereby be made the more chearful in serving God which may be one reason why Paul and Silas joyned singing of Psalms with their prayers 4 It manifesteth an holy zeal that wee bear unto our God and witnesseth that we are not ashamed to profess and praise his holy Name and therefore our tongue doth with chearfulness sound out aloud the praises of God This holy zeal did David express saying I will give thanks unto thee O Lord. among the Heathen and sing praises unto thy name Having thus proved the lawfulness of this duty by Scripture Example and Reason II. Come we now to the Directions for the right manner of performing the same which are set down by the Apostle in these words Singing with grace in your hearts to the Lord. 1 First therefore it must be in the heart or with the heart i. e. our hearts must go with our voices the one must be lift up as well as the other For God is a Spirit and therefore will be worshipped with our hearts and spirits as well as with our bodies And truly singing with the voice without the concurrence of the heart and spirit is no more pleasing to God than a sounding brass or tinkling Cymbal 2 As we must sing with the heart so with grace in the
bountifully and more willingly because the stock out of which they give is prepared before-hand and it being a sacred Stock by their voluntary setting it apart to such an use their conscience will account it sacriledge to lay it out any other way If poor men that live by their daies labour and servants that live on their wages would every Lords Day lay up some half-pennies or pence for this end and purpose they might have without any sensible dammage to themselves a stock for the poor How much greater store would be for the poor if rich men according to Gods blessing on them would so do 2 Visiting the sick and such as are otherwise restrained of liberty This we finde practised by our Saviour and that upon the Sabbath day after the publick ordinances were ended as Mark. 1 29 30. where we read that our Saviour with some of his Apostles After they were come out of the Synagogue went to visit Peters wives Mother who lay sick of a Feaver which sheweth That Christ accounted it a work of mercy suitable to the Sabbath to visit the sick From whence we may learn as just occasion is offered to spend some time of the Sabbath in visiting the sick it being an especial work of mercy proper to the Sabbath yea and an especial means to fill our minds with spiritual Meditations and our mouths with holy conferences which are parts of private sanctification of the Sabbath What time therefore others spend in idleness or vain company or sitting at street-doors or walking abroad in the streets and fields let us spend in this and such like works of mercy Directions for the right manner of visiting the Sick see in Chap. XIX Besides these duties of Piety and works of Mercy which are commanded to be done on the Lords Day There are some things which the Lord permits unto us in regard of the weakness and infirmities of our bodies viz. Sleep Food and Apparel Because we cannot with strength and delight spend the whole day in Sabbath duties without competent rest food and apparel therefore it is lawful for us to spend some time as in sleep so in apparelling our selves and in refreshing our bodies with food which otherwise would be ready to faint But by a moderate use of these we are inabled to do the things we take in hand the more chearfully But herein two Cautions ought carefully to be observed 1 You must spend no more time about them than needs must Wherefore your bodies being refreshed with moderate sleep you ought to get up early on the Lords Day as about six or seven of the clock and to use all possible speed in dressing your selves and not to sit longer than needs must at your meals that so you may have the more time for the duties of Gods worship and service on his day And truly since the Lord is so good and gracious unto you as to afford you some part of his own day for the refreshment of your bodies Far be it from you to abuse his goodness by lavishing away more time therein than needs must Second Caution Do them as Sabbath-dayes-works which is done two waies 1 By doing them for this end that thereby you may bee the better inabled to serve God Thus when at your lying down the evening before the Sabbath you desire God to give you quiet comfortable sleep that thereby your weak bodies may be refreshed and you the better inabled to serve him the next day in the duties of his worship and service this is a Sabbath-sleep In like manner when you eat and drink for this very end that your bodies may be refreshed and your spirits revived and you thereby the better inabled with chearfulness to serve God the remaining part of the day this is a Sabbaths-eating and drinking 2 By raising spiritual and heavenly Meditations from the same At your first awaking you should call to minde what day it is and having blessed God for your comfortable rest and sleep that night you should beg of him the special assistance of his grace to carry you thorow all the duties of the day When you are rising out of your beds you should think as of the Resurrection of Christs body out of his grave early on that day so likewise of the Resurrection of your Souls here out of the death of sin to the life of holiness and of your bodies at the last day out of the grave of the earth to the life of glory in Heaven In your apparessing your selves you should then think of the long white Robe of Christs Righteousness and of the happiness of those who have an interest therein When you are washing your hands and your faces from the cleansing virtue of the water you should take occasion to meditate of the cleansing virtue of Christs blood which alone washeth your souls from the filthy spots and stains of sin When you go to your Tables to partake of Gods good creatures your corporal food for the nourishment of your bodies should minister occasion of meditating on the spiritual food of your souls whereby they are nourished unto everlasting life The bread on your Tables should minde you of Jesus Christ who is the bread of life that came down from Heaven to quicken your dead souls Thus from every thing should you indeavour to draw matter of spiritual and heavenly meditation labouring to keep your hearâ—s in an holy frame all the day long For what our Saviour said to his Disciples concerning the loaves and the fishes Gather up the fragments let nothing bee lost The like he seemeth to speak unto you concerning the Lords Day gather up the parcels thereof let no part of the day be lost no not the least minutes which are precious as the least filings of Gold As the Lord doth permit unto you some things which your weak bodies stand in need of that thereby you may be the better inabled to serve him on his day So he is pleased to allow some things to be done by you even on his day though they hinder the performance of the proper works thereof and they are such things as are of absolute necessity Quest. If you ask what I mean by works of absolute necessity Answ. Such as must needs be done and yet could not be done the day before the Sabbath nor put off to the day after without great prejudâ—ce But on the other side such things as do no way further the sanctification of the day but rather hinder the same and may as well be done the day before or the day after or some other time ought not to be done on the Lords Day Having thus done with the Directions for the right sanctification of the Lords Day IV. Come we now to the Motives to quicken you up to a conscionable observation of the Directions 1 A right sanctification of the Lords Day maketh much to the honour of God Mark what the Lord himself saith to his Church in this case by his
thine own walls For it is found by too frequent experience that differences between Man and Wife being once divulged are more hardly made up 3 When any difference is risen let each strive who should first seek after peace and reconciliation for theirs is the glory who first begin I have read that there was sometimes a variance between two famous Philosophers Aristippus and Aeschines Aristippus at length cometh to Aeschines and seeks for peace and reconciliation and withall said Remember though I am the elder and the Party wronged yet I fought the peace True said Aeschines and for this I will ever acknowledge thee the worthier man for I began the strife but thou the peace But how many of us come short of Aristippus though an Heathen Philosopher in this particular thinking it a disgrace first to seek after peace and reconciliation III. Another mutual Duty which Husband and Wife owe one to another is Prayer They ought to pray one for another In a conscionable performance whereof may Husband and Wife bee helpful each to other in all things needful to either of them it â—eing the means which the Lord hath sanctified for obtaining of every good thing both for our selves and others It is recorded of Isaac That he intreated the Lord for his Wife because she was â—arren and the Lord was intreated of him i. e. the Lord heard his Prayer and granted his request IV. Another mutual duty is A provident care of one for anoâ—ther seeking the good of one another even as of themselves This thâ—ir care of one for another respecteth especially both the Soul and the good name of each other 1 There ought to be a provident care for one anothers Souls as 1 If a beleeving Husband or Wife be married to an unbeleever they ought to use all the means they can to win the other This the Apostle Peter presseth upon Wives for he commands them so to carry themselves towards their Husbands That they may without the Word be won by the conversation of their Wives And the Apostle Paul intimateth this to be the duty of Husbands towards their Wives For saith he How knowest thou O man whether thou shalt save thy wife viz. by thy godly conversation And if either of you shall be a means of the conversion of the other how intirely will it knit your affections one to another 2 If both Husband and Wife bee in the state of Grace they should be watchful one over the other as to prevent sin in one another so to redress it the best way they can when either of them are fallen thereinto by seasonable admonition yea and reproof also if admonition will not serve Herein Husband and Wife should more respect the mutual good of one another than fear the giving of offence And it is likewise a special duty incumbent upon Husband and Wife to help forward the growth of grace in each other as by a frequent conferring together of good things especially of what they hear in the publick Ministery of the Word so likewise by a constant performing family-duties especially Prayer Though this duty appertain chiefly to the Husband yet the Wife ought to put her Husband in mind thereof if hee forget it and to stir him up if hee be backward 2 There ought to bee a provident care in Husband and Wife as for one anothers souls so for one anothers good name The Husbands good name ought to bee as dear to the Wife as her own And the Wives good name ought to be as dear to the Husband as his own And truly great reason there is that parties so nearly knit together should be careful of one anothers good name because a name is more precious than all the goods they enjoy V. Another mutual duty is To conceal and cover the infirmities of one another There is no man or woman without their infirmities it will be therefore your wisdome to conceal the same so far as you can with a good conscience And truly this is one special act and exercise of love to seek to cover and conceal the infirmities of those whom they love How blame-worthy then are they who take all occasions to spread abroad one anothers infirmities and many times belye one another This fault is so much the greater in two especial respects 1 Because the Husband and Wife know more of one anothers infirmities and therefore if they be so ill minded can more discredit and defame one another than any other 2 Because of all other parties they are most bound to conceal one anothers infirmities by reason of their near union CHAP. XXIV Of Husbands Duties to their Wives HAving shewed the Common-mutual duties appertaining both to the Husband and the Wife I come now to the special and particular duties belonging to each of them severally And first of the duties of the Husband all which may bee comprized under this one word LOVE for wee finde that often expresly set down and mentioned as the chief duty of the Husband For the more profitable pressing whereof I shall shew 1 The manner how it ought to be performed 2 The particulars in which it ought to expressed I. For the manner the Apostle St. Paul setteth it down in two phrases 1 As Christ loved his Church Husbands love your Wives even as Christ loved his Church and gave himself for it The note of comparison EVEN AS requireth not an equality as if it were possible for an Husband to love his Wife as much as Christ loved his Church but it notes a similitude and likeness and implieth two things 1 That you must indeavour to come as near Christ herein as you can never thinking you have loved enough because you can never love so much as Christ did 2 That though your love in quantity cannot be equal to Christs yet in quality and condition it ought to be like his viz. True Free and Constant. 1 As Christs love to his Church was a true real love which hee expressed by giving himself for her So should the Husbands love to his Wife be a true and real love not loving her in word onely but in deed also manifesting his love by some real expressions thereof 2 As Christs love to his Church was a free love for his love arose wholly and only from himself there being nothing in the Church to move him to love her So should the Husbands love to his Wife be a free love loving her though there were nothing in her to draw his love but onely that shee is his wife 3 As Christs love to his Church is a constant and continued love for whom hee once loveth hee loveâ—h to the end So should the Husbands love to his Wife be a constant and continued love noâ— onely by fits for a while but constantly till death 2 The Husband ought to lâ—ve his wife as his own body as the Apostle St. Paul speaketh So ought men to love
of Husbands in reference to their Wives I come now to shew the Duties of Wives towards their Husbands As the main duty on the Husbands part was love so the main duty on the Wives part is subjection under which many particulars are comprised The subjection of the Wife to the Husband implieth two things 1 That she acknowledge a superiority in her Husband 2 That she put in practise such duties as doe issue and flow from the acknowledgement of that superiority I. The former is not only a duty but the ground of all other duties whatsoever for till the Wife be fully satisfied about the superiority of her Husband no duty will be performed by her as it ought Therefore Wives ought to learn this point in the first place viz. That their Husbands are their superiours which clearly appeareth 1 By the order of Creation The Man was first created and thereupon had the Birth-right 2 By the institution of God who said to the woman Thy desire shall be subject to his and he shall rule â—ver thee 3 By the names and titles given in Scripture to the Husband which doe imply a superiority in him as Lord Guide Head c. I grant indeed there is but a very little disparity and small inequality between Husband and Wife being both governours of the same Family Parents of the same Children and heirs together of the grace of life yet God having so expresly appointed subjection on the Wives part it ought to bee acknowledged II. As the Wife ought to acknowledge and yeeld a superiority in her Husband so she ought to put in practice such duties as doe issue and flow from the acknowledgement thereof which may be branched into three particulars 1 Honour This God requires of all inferiours towards their Superiours in the fifth Commandement and therefore is a duty incubent upon all Wives in reference to their Husbands who are their superiours as being their Lords Guides and Heads This honour VVives ought to express 1 By their inward esteem of their Husbands accounting them worthy of honour for their place sake because they are their Husbands whether they be richer or poorer elder or younger than selves 2 By their outward respect which they should manifest both by their reverend carriage and speech giving them such title as signifie superiority and savour of respect 2 Another Branch of the VVives subjection is Meekness which she ought to shew 1 In a quiet taking of reproof from her Husband As it is the Husbands duty to reprove his Wife upon just occasion so it is her duty to take it with all meekness and mildness and to endeavour to amend and reform what is justly reproved Yea though the Husband should chance to reprove his VVife wrongfully as even the best and wisest sometimes may doe it will bee a part of wisedome in the wife rather to take it meekly and patiently than to break forth into passionate expressions yet in such a case she may clear her own innocency and shew her Husbands mistake but if he will not beleeve her or turn away from her she ought to bear it with meekness and mildness 2 In being willing to be advised by her Husband and ready to follow his good advice yet 〈◊〉 the VVife hath a clearer sight and seeth better than her Husband what God hath commanded though she may not usurp authority over her Husband yet shee may and must in all humility perswade and advise him to that which is good And happy is that Husband if hee can see his own happiness in whose bosome the Lord hath laid so good a counsellor 3 Another Branch of the VVives subjection is Obedience and indeed this is the principal part of that subjection which the Apostle requireth of VVives to their Husbands Wives submit your selves unto your own husbands And the Apostle Peter commands this duty unto VVives by the example of Sarah who obeyed Abraham Now Sarahs obedience to Abraham was eminent in two things especially 1 In doing what he required of her for when on a sudden there came three men to Abraham and he was desirous to entertain them he bid his VVife make such and such provision with all possible speed and accordingly she did 2 In forbearing to doe any thing without his consent Though Sarah was highly provoked by Hagar who despised her Mistris yet would she not deal roughly with her much less turn her out of doors till she had her Husbands consent who said unto his wife Doe to thy Maid as it pleaseth thee In like manner should VVives manifest their obedience to their Husbands 1 In a ready and willing doing of what their Husbands require of them 2 In a forbearing to doe things which appertain to their Husbands authority without their particular or at least general consent VVhen an Husband from the experience hee hath of his VVives wisdome and faithfulness giveth liberty unto her to doe what she pleaseth in the Houshold affairs then the VVife may doe much without a particular consent from her Husband but otherwise she shall doe well to forbear unless upon good ground she is confident her Husband will not dislike the doing of such a thing For the kind of obedience which the VVife is to yeeld to the Husband the Apostle sets it down in two expressions As unto the Lord and in the Lord. The former hints unto us that the VVives obedience must be a consciencious obedience that is in obedience to God to his Ordinance and Commandement who requireth it of them so that it must be in conscience of the Ordinance of God and in obedience to his command and thus will their obedience to their Husbands be an acceptable service unto God For as they releeve Christ in the Poor who releeve them for Christs sake so those VVives obey God in their Husbands who obey them for Gods sake I mean out of conscience to the ordinance and command of God The latter expression in the Lord hints unto us that the Wives obedience must bee in all lawful commands not extending to any thing against the VVill of God so that if Husbands command any thing against the revealed VVill of God their VVives are not bound to obey them for their Husbands power is subordinate to the Power of God and the subordinate power must ever yeeld to the supream power And therefore if Wives shall out of respect to or fear of their Husbands yeeld obedience to any unlawful command doing that which is evil their Husbands command will be no good plea much less sufficient excuse for them CHAP. XXVI Of the Duties of Parents HAving shewed the Duties of Husbands and Wives I come now to shew the Duties of Parents and Children The Duties of Parents in reference to their Children are these I. To see that they bee admitted into the Church by Baptism in conven◠〈…〉 i. e. within some few daies after