measure suitably thereunto To that end observe these Directions 1 So soon as you get home withdraw your self into some secret place and there upon your knees from your heart bless God as for hâ—s manifold favours mercies and blessings so especially and above all for the fountain of all blessings the Lord Jesus Christ for his Covenant of Grace made unto you in him for adding the Sacraments as Seals to the Covenant of Grace for the strengthening of your Faith and for making you that day partakers of his blessed Sacrament and for that comfort and refreshment which you finde therein I hope you are not such beasts as to forget to return thanks to God for the food wherewith your bodies are refreshed And will you bless God for your corporal food and not for your spiritual food whereby your souls are nourished unto everlasting life Will you bless God for a crumb and not for a Christ in whom are all good things contained in a most eminent manner 2 Did you finde your hearts cheared and warmed at the Lords Supper beware of quenching that spiritual heat which was there kindled in you by a sudden falling into worldly conferences and fruitless discourses But labour to keep alive that sacred fire which you found then kindled in your hearts by prayer meditation and holy conferences for know that a sudden quenching of the Spirit will exceedingly tend to the hardening of your hearts 3 Maintain a stricter watchfulness over your selves against sin for the time to come Were your souls washed at the Sacrament with the blood of Christ from the filthy spots and stains of sin and will you sâ—on after with the Sow wallow again in the filth of sin and miâ—e of sinful filthiness Did you upon your approaching to that Ordinance cast up your sins by confession and will you now with the Dogge return to your vomit again Did you there by the eye of faith see Christ crucified for your Sins under the rites of breaking the Bread and pouring out the Wine and wil you now by a fresh committing of sin crucifie him again rather resolve and strive hence forward to crucifie your sins for which Christ was crucified to hate abhor and abandon every Sin as much as in you lieth 4 Labour to live more soberly righteously and godly in this present world More soberly towards your selves more righteously towards your Neighbours and more godly towards God As you have been made partakers of an Ordinance not common to all but peculiar to Saints so your lives should have somewhat peculiar in them which is not common to wicked men You should live convincing lives by exceeding others in holiness and in righteousness You must be more frequent and fervent in Family-duties more careful in sanctifying the Lords Day more just and honest in your dealings with men living so as you may credit your Profession and adorn the Gospel of Jesus Christ. And when you are tempted to any sin thus reason the case with your selves Was I not lately at the Lords Table and did I not there vow and promise to be more watchful against Sin and more careful to walk in the waies of godliness and shall I now step out of the way of godliness into the way of sin Thus lay your temptation to the touch-stone of your vow and try whether it bee not against it which through the blessing of God may prevent many a Sin CHAP. XXIII Of the Common mutual Duties betwixt Husband and Wife HAving shewed the general Directions which appertain to Christians as Christians I come now to the particular Duties which appertain to thee in thy several and distinct relations For it is not sufficient that thou make conscience of the general Duties of Christianity but thou must also be conscionable in the performance of the particular duties of thy several relations whereby much good is both mutually communicated one to another and received one from another Whereas the Apostle Paul in setting down the severul Duties of relations doth still bring them under three Heads viz. Husbands and Wives Parents and Children Masters and Servants I shall follow his Method shewing thee the duties of each of these For the Duties of Husband and Wife they may be drawn to two Heads 1 To such as are common to both 2 Such as are proper and peculiar to each severally The common and mutual Duties are these I. A loving affection of one to another I call this a mutual Duty because as the Husband is to love his Wife so the Wife is to love her Husband Love is a duty which every Christian oweth to another Love thy neighbour as thy self saith our Saviour Where by Neighbour is meant every man every woman so that we are bound to love every one even our enemies for Christs sake But the nearer any are knit together the more they are bound to this duty of love and to abound therein Now who are so nearly knit together as Husband and Wife and therefore there ought to be a mutual loving affection between them and that love which one sheweth to the other will stirre up the other to requite that love again so as there is nothing lost by love II. Outward concord and agreement This should be as farre as is possible with all men i. e. so farre as may stand with faith and a good conscience but more especially between Husband and Wife who are so nearly knit together For without concord and agreement between Husband and Wife what comfort can either find in their house The truth is every one lives more or less comfortable in his house as there is concord and agreement there And therefore saith the Wise man Better is a dinner of herbs or roots where love is than a stalled Oxe and hatred therewith And again Better is a dry morsel and quietness therewith than an house full of sacrifice with strife i. e. slender fare yea a dry crust with peace and concord is more comfortable than good chear with strife and contention for that will so imbitter the sweetest Meats that a man can find little relish in them For the better preserving of concord and agreement betwixt Husband and Wife take these few Directions 1 Labour to suppress and keep down all furious Passions which doe usually occasion discord and dissention especially when one is passionate it will be the wisdom of the other to act patience and to express a spirit of meekness for when both are hot and angry together then the fire of contention is like to increase to such a flame as will not suddenly bee quenched And therefore I would commend this rule to Married persons To beware of beâ—ing both angry together but rather let one be to the other like Davids Harp to apt ease Sauls fury 2 Though the fire of contention be kindled at home yet let it not break forth into thy neighbours house but bee sure thou keep it within
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-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
was seen to carry him away But herein two extreams are carefully to be avoided viz. Lenity and Severity As Parents ought not to bee too indulgent towards their children which was Elies fault for which sore judgements befell both him and his children So neither should they be too severe in correcting their children as some are having no respect either to the fault age or disposition of their children Therefore the Apostle giveth this dehortation unto Parents Not to provoke their children unto wrath VI. Another duty is To bring up their children in some honest Calling it being the ordinary means as to prevent idleness which is the bane of youth so to inable them to live in the world and to be serviceable to the Kingdome wherein they live In the choice of a Calling respect should be had as to the childrens ability and fitness so to their disposition and inclination carefully observing to what Callings they are most disposed VII To provide fit Matches and Marriages for their children It being the means the Lord hath sanctified for the keeping their bodies chast and undefiled This the Lord gave in commandement to his people of old by his Prophet Ieremy saying Take Wives to your Sons and give your Daughters to Husbands In the choice of an Husband or Wife the Parents ought to have greater respect to piety and prudence thâ—n to wealth and riches for thereby shall they procure much happiness to their children in their Marriages CHAP. XXVII Of Childrens Duties HAving shewed the Duties of Parents towards their Children I come now to shew the Duties of Children in reference to their Parents which may bee brought to three heads viz. 1 Obedience 2 Honour 3 Gratitude I. Obedience This is often pressed in Scripture as the main and principal duty of Children in reference towards their Parents Their Obedience ought to bee expressed 1 By a cheerful yeelding to their Precepts and Commands readily doing what they require of them and that for conscience sake even to the command of God who requireth this duty at their hands for saith the Apostle Children obey your Parents in all things for this is well-pleasing to the Lord. And again Children obey your Parents in the Lord for this is right In the former place it is in all things In the latter it is in the Lord whereby is implied that Childrens Obedience must be in all things honest and lawful agreeable to the Word of God so that if their Parents should command them to do any thing contrary to the Word of God they must therein obey God and not their Parents For children are no further bound to obey their earthly Parents than may stand with obedience to God their heavenly Father 2 Children ought to express their obedience to their Parents in hearkning to their good instructions It being the duty of Parents to instruct their children it must needs be the duty of children to hearken unto and to obey their good instructions which Solomon much presseth upon children My Son saith hee hear the instruction of thy Father and forsake not the Law of thy Mother Where hee doth not only command children to obey the wholesome instructions of their Fathers but doth likewise infinuate that they should not sleight and reject the advice of a Mother because of the weakness of her sex As children ought to hearken to the good instruction of their Parents in all things so more especially in two things 1 In the choice of their Callings 2 In the choice of their Matches 1 The former is commended in the Scripture by the approved practice of godly children as of Iacob Samuel David and others And truly in regard that Parents are the means of bringing up their children in the world till they are fit for Callings and that not without much care and cost is it not most meet and just that their counsel and advice should be taken in the choice of their Calling and course of life And as in their Callings so likewise in their Marriages and not to marry without their consent which the very light of nature teacheth and God himself commandeth when hee layeth a charge upon Parents to give their Daughters to Husbands and to take Wives for their Sons which doth necessarily imply that children ought not to take unto themselves Wives or Husbands without especially against their Parents consent Such Marriages have by the Fathers of the Church been declared unlawful yea and to be of no force till the Parents do ratifie them And therefore such children as shall adventure to joyn themselves in Marriage without their Parents consent how can they expect a blessing from God upon them yea they have rather cause to fear the curse of God upon them and their posterity How did the curse of God fall upon Esau and his posterity because he married against the consent of his Parents taking unto himself Wives which were a grief of mind unto Isaac and Rebeckah II. Another duty which children owe unto their Parents is Honour and Reverence This the Lord in express terms requireth of all children in the fifth Commandement Honour thy Father and thy Mother This honour and reverence children must manifest 1 By their modest silence before their Parents not forward to speak in their presence without leave from them 2 By their humble speeches speaking unto them submissively and reverently giving them fitting titles as Father Sir and the like 3 By their respective carriage which they should shew by uncovering their heads bowing their body standing up before them with the like Ioseph though highly advanced yet when hee appeared before his Father with his two Sons the text saith Hee bowed himself with his face to the earth Yea though his Father was blind through age and therefore could not see what respect his Son shewed to him yet notwithstanding he bowed to the very ground And when Solomon heard of the approach of his Mother the Text saith Hee rose from the Throne to meet her and bowed himself unto her and set her at his right hand and all this in token of his reverence and to give good example unto others III. Another duty which children owe to their Parents is Gratitude a thankful requital of their love and care which the Apostle in express terms requireth of all children namely to requite their Parents for that saith hee is good and acceptable before God This requital may and ought to bee manifested seveâ—ral waies As 1 By releeving them according to their need if God give ability Iosephs practise herein is set before us as a Pattern who being in prosperity and his Father in want first sent him corn freely out of Aegypt and afterwards sent for him into Aegypt and there furnished him plentifully with corn and all other needful things insomuch that the text saith Ioseph nourished his father and brethren and all his fathers houshold with
their Wives as their own bodies Though the former comparison taken from Christs Example be the more excellent laying fortâ— a more pâ—rfect paâ—tern yet this other taken from a mans body is more sensible and better discerned of man For every man knoweth how hee loveth his own body viz. with all tenderness and compassion fitâ—y therefore is it added by the Apostle And it is to be taken both as a Motive to stir up the Husband to love his Wife because shee is as nearly joyned to him as his body and also as a Pattern to shew him how hee should love his Wife even as hee doth his body truly and tenderly as the Apostle in the following verses more fully expresseth it For no man ever yet hated his own flesh but nourisheth and cherisheth it II. The particulars in which an Husband ought to express his love to his Wife are these and such like 1 By honouring her as his companion and yoâ—k-fellow which the Apostle Peter expresseth for speaking of the Husbands duties he reckoneth this of giving honour to the Wife The title given to the Wife by God himself An help meet for her Husband implieth a kinde of fellowship with him And also the place whence the woman was taken viz. his side where his heart lay implieth as much for shee is as the heart in the body far more excellent than any other member under the head and almost equal to the head It is observable that when the woman was made shee was not taken out of the mans head because shee was not to rule over him nor out of his feet because shee was not to be subject to him as a slave or servant but out of his side that hee might take her as his yoak-fellow and companion which hee ought to do considering they are joynt-partakers of many special prerogatives which are common to both being Ioynt-Parents of the same children Ioynt-Governours of the same houshold Ioynt-Partakers of the same goods in regard of the use of them and Ioynt-Heirs of the grace of life as the Apostle Peter speaketh 2 By delighting in her This the Wise-man commendeth in Prov. 5. 19. Let her be as the loving Hind and pleasant Roe let her breasts satisfie thee at all times and bee thou ravisht alwaies with her love that is be thou enamoured with her even to delight Mark how the Lord termeth the Wife of Ezekiel The desire or delight of his eyes because hee delighted in her and shee was exceeding dear unto him And truly if a man exceed not the bounds of civility and sobriety his affection towards his Wife cannot be too great Hiply thy Wife is not so beautiful nor so delightful in her self as some other women are Yet as Parents love and delight in their children not so much because they are comely witty or the like but because they are their children So thou oughtest to delight in thy Wife not so much because she is beautiful wise or the like but because shee is thy Wife even the Wife which the Lord hath allotted unto thee beleeving her to be the fittest Wife for thee with whom thou oughtest to rest satisfied 3 By treating her mildly The Husband must shew himself milde and gentle in all things towards his Wife This mildness is urged by the Apostle under the contrary Vice Bitterness for saith hee Husbands love your Wives and bee not bitter against them Where bitterness is opposed to mildness gentleness familiarity and the like So that both the speech and carriage of the Husband towards his Wife must bee with much mildness and gentleness If hee instruct her it must be with all meekness and mildness If hee command any thing to be done it should be by way of entreating hee should not bee too peremptory in commanding If hee reprove her it must be with all mildness and meekness that may be If a Brother is to bee restored with a spirit of meekness as the Apostle speaketh how much more a Wife For this end a Husband must observe both his own present temper and his Wives and forbear to reprove when himself or his Wife is in passion for while himself is in passion hee is unfit to reprove because passion is apt to blind reason so as it knoweth not how to keep any mean or measure And if shee be in passion she is unfit to be reproved because passion so fills the heart that it 's not capable of any good advice And as an Husband in reproving his Wife should observe a fit time so likewise a fit place forbearing to doe it openly before Children or Servants but privately between her and himself for her honour and credit is to be maintained before Children and Servants as much as may be because she is a Joynt-governour with him over them now for her to be checked and controlled before them will make them despise her Herein therefore great wisdome is to bee observed Qu. Whether an Husband may lawfully strike or beat his Wife Ans. Though the Husband hath some authority over his Wife yet it doth not appear that he hath any power or liberty thereupon to beat her 1 For first we find it neither commanded nor commended to us in the Scriptures there being neither precept nor president for the same 2 What fruit can be expected from an Husbands beating of his Wife but a return of blowes and scratches to the utmost of her strength For this is most certain that if a man who hath no authority over another strike him hee will turn against him and doe him all the mischief that he can Now therefore there being no ground to perswade Wives that their Husbands have such authority over them as to strike them for their faults what hope is there that they will patiently bear it and be bettered by it or rather is it not more likely that they will not only rise against them but if they can over-master their Husbands and ever after cast off all subjection to them 3 The near conjunction and communion that is between man and wife will not stand with such base and servile dealing that the Husband should beat and strike his Wife This is the next way to have her despised of Children and Servants and so deprive her of all government 4 Another particular wherein an Husband ought to express his love to his VVife is By a diligent endeavouring of her spiritual good Hence the Husband is commanded to dwell with his Wife as a man of knowledge i. e. able and willing to instruct her in the knowledge of the truth wherefore else is shee to ask him at-home And how otherwise shall he be the guide of her youth if he be not able and willing to guide her feet in the way of peace But of this I spake in the Common mutual Duties of Husband and Wife set down in the fore-going Chapter CHAP. XXV Of the Duties of Wives HAving shewed the Duties
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
presence of our Lord Iesus Christ at his coming Accept it therefore and testifie your acceptance by reading of it and much more by a conscionable performance of the Directions contained in it I think they will carry their own evidence with them that they are all agreeable to the Word of God For I have not made it my business to mint new Notions but to press upon you old Truths and known duties I have drawm them up in a plain and familiar stile and Method studying rather to be profitable than accurate They are of daily use to an holy life therefore I hope you will daily peruse them They are of general use to all sorts of Christians at all times in their several places Callings conditions and relations and therefore I hope you will give the more diligent heed to them Such whose Callings and Businesses will scarce afford them leisure on the week-daies to look into such Treatises as this I do earnestly intreat them that at least on the Lord-daies after the performance of the publick duties of Piety in the Congregation and of private in their Families they would spend some time in reading a part of this book with their Family And the Lord make it abundantly useful and profitable unto you Yea the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen Sepulchres London Decemb. 20. 1660. Your Affectionate though most unworthy Minister THO. GOUGE A TABLE of the particular Points contained in this TREATISE CHap. 1. Sheweth how to begin the day with God Chap. 2. Of Secret Prayer in the morning Chap. 3 Of Ejaculatory Prayers 4 Of reading the Scriptures in private 5 Of Christian watchfulnesse over our Thoughts 6 Of watchfulnesse over our Words 7 Of watchfulnesse over our Actions 8 Of watchfulnesse against Sin 9 Of our behaviour at Meals 10 Of Sports and Recreations directions concerning the same 11 Of the duties of our Callings 12 Of our behaviour in secret and directions concerning Divine Meditation 13 Of our behaviour both in good and bad company 14 Directions to the rich how to Improve their wealth to the glory of God and the good of their own souls 15 Directions to the poor shewing how to carry themselves Christian like in their low and mean estate 16 Of Christian-like carriage under reproaches 17 Of our carriage under crosses and afflictions 18 Of Dying well 19 Directions to such as visit the sick 20 Directions how to cloze the day with God 21 Of the Morality of the Sabbath with directions how to sanctify the same 23 Of the Sacrament of the Lords Supper with directions for the worthy receiving thereof 23 Of the Common mutual Duties betwixt Husband and Wife 24 Of Husbands Duties to their Wives 25 Of the Duties of Wives to their Husbands 26 Of the Duties of Parents to their children 27 Of the Duties of Children to their Parents 28 Of the Duties of Masters to their servants 29 Of the Duties of Servants to their Masters 30 Of resting upon Iesus Christ alone for life and salvation Christian Directions shewing how to walk with God all the day long CHAP. I. How to begin the day with God I. AT thy first awaking in the morning consecrate unto God the freshest of thy thoughts by lifting up thine heart to him in praises and thanksgivings for that comfortable rest and refreshment hee hath vouchsafed unto thee the night past For had not the Lord been the more gracious unto thee thou mightest have slept the sleep of death yea thou mightest have awaked with hell flames about thine eaâ—s what cause therefore hast thou to blesse God as for the mercies of the night so for the renewing of his mercies with the day And then heartily beg of God his direction assistance and blessing upon thy lawfull pains and endeavours that day II. Having thus consecrated thy first awaking unto God by blessing him for the mercies of the night and for adding another day to thy life then steep thy thoughts in a serious meditation of God and of some or other of his glorious Attributes as 1 Of the infinite Purity of God who is of purer eyes than to behold iniquity i. e. with the least approbation but hates all sin with a perfect hatred as being contrary to his nature A serious consideration whereof would through Gods blessing prove very effectual for the suppressing of those impure thoughts which are apt to arise from thy corrupt heart 2 Of the almighty Power of God whereby he is able to strengthen thee in all thy weaknesses to support thee under all thy trials and temptations to supply all thy wants to deliver thee out of all thy dangers to carry thee through all thy undertakings In which respect the Apostle calleth Gods Power a mighty Power and an exceeding-greatnesse of Power Ephes. 1. 19. A serious consideration whereof cannot but stir thee up as to flie unto God by Prayer in all thy wants straights and dangers so to cast thy self upon him and his mighty Power to rest and rely upon him for seasonable help succour and deliverance who never faileth those who put their trust in him 3 Of the Omnipresence of God of his continual presence about thee and with thee wheresoever thou art and whatsoever thou doest For hee is about thy bed and thy path and taketh notice of all thy actions and when no man seeth thee yet hee seeth thee before whose Tribunal thou must one day stand to give an account of all thy actions Surely it would be a special preservative against sin and a singular means to make thee watchful over all thy waies and actions if thou didst seriously consider Gods All-seeing presence about thee 4 Of the Omnisciency of God his knowing of all things even the secret thoughts of thine heart and the inward intenâ—ions of thy mind before whom all things are naked and unbowelled as the Apostle speaketh Not an ambitions worldly lustful thought in thine heart but God is privy to it And as the wise man speaketh Hee will bring every secret thing into judgement This if it were seriously considered how would it make thee watchful over thy very heart and careful to suppress all wicked lustful thoughts at their first rising and to keep thee upright and sincere in what thou doest especially in the duties of Gods worship and service as knowing there is no dissembling before God III. Call to minde what sin it is whereunto thou findest thy self most propense and with which thou art oftenest and easiliest overcome as having least power to resist it And every morning furnish thy self with the strongest Arguments thou canst against it and then bring up thine heart to a firm