endearments and noblest usages you have past upon me But so men in their Religion give a piece of Gum or the fat of a cheap Lamb in Sacrifice to him that gives them all that they have or need and unlesse He who was pleased to imploy your Lordship as a great Minister of his Providence in making a Promise of his good to me the meanest of his servants that he would never leave me nor forsake me shall enable me by greater services of Religion to pay my great Debt to your Honour I must still increase my score since I shall now spend as much in my needs of pardon for this boldnesse as in the reception of those favours by which I stand accountable to your Lordship in all the bands of service and gratitude though I am in the deepest sense of duty and affection My most Honoured Lord Your Honours most obliged and Most Humble Servant TAYLOR THE TABLE CHAP. I. Consideration of the general instruments and means serving to a holy life by way of introduction Page 1 Sect. 1. Care of our time and the manner of spending it Page 4 23 Rules for imploying our time Page 7 The 5 benefits of this exercise Page 16 Sect. 2. Purity of intention or purpose in all our actions c. Page 17 10. Rules for our intentions Page 19 8 Signes of purity of intention Page 22 3 Appendant Considerations Page 26 Sect. 3. The consideration and practise of the presence of God Page 27 6 Several manners of the divine presence Page 28 10 Rules of exercising this consideration Page 33 The 5 benefits of this exercise Page 36 Prayers and Devotions according to the Religion and purposes of the faregoing considerations Page 39 Devotions for ordinary dayes Page 40 CHAP. II. Of Christian sobriety Page 61 Sect. 1. Of sobriety in the general sence Page 61 5 Evil consequents of voluptuousnesse or sensuality Page 62 3 Degrees of sobriety Page 63 6 Rules for suppressing voluptuousnesse Page 64 Sect. 2. Of Temperance in eating and drinking Page 67 4 Measures of Temperance in eating Page 69 8 Signes and effects of Temperance Page 70 Of Drunkennesse Page 72 7 Evil consequents to drunkennesse Page 73 8 Signes of drunkennesse Page 75 11 Rules for the obtaining temperance Page 76 Sect. 3. Of Chastity Page 80 The 10 evil consequents of uncleannesse Page 83 7 Acts of Chastity in general Page 88 5 Acts of Virginal or Maiden Chastity Page 89 5 Rules for Widows or Vidual Chastity Page 91 6 Rules for married persons or maâ—rimonial chastity Page 92 10 Remedies against uncleannesse Page 95 Sect. 4. Of Humility Page 100 9 Arguments against pride by way of consideration Page 100 19 Acts or offices of humility Page 103 14 Means and exercises of obtaining and increasing the grace of humility Page 111 17 Signes of humility Page 117 Sect. 5. Of Modesty Page 119 4 Acts duties of Modesty as it is opposed to curiosity Page 119 6 Acts of Modesty as it is opposed to boldness Page 123 10 Acts of Modesty as it is opposed to undecency Page 124 Sect. 6. Of Contentednesse in all estates and accidents Page 128 2 General arguments for content Page 129 8 Instruments or exercises to procure contentednes Page 135 8 Means to obtain content by way of consideration Page 148 The Considerations applyed to particular cases Page 148 Of Poverty Page 156 The charge of many Children Page 163 Violent Necessities Page 164 Death of Children Friends c. Page 166 Vntimely Death Page 167 Death unseasonable Page 169 Sudden Deaths or violent Page 171 Being Childlesse Page 171 Evil or unfortunate Children Page 172 Our own Death Page 172 Prayers for the several graces and parts of Christian sobriety fitted to the necessity of several persons Page 173 CHAP. III. Of Christian Iustice. Page 180 Sect. 1. Of Obedience to our Superiours Page 182 15 Acts and duties of obedience to all our Superiours Page 183 12 Remedies against disobedience by way of consideration Page 187 3 Degrees of obedience Page 192 Sect. 2. Of Provision or that part of justice which is due from Superiours to inferiours Page 193 12 Duties of kings and all the supream power as Law-givers Page 194 2 Duties of Superiours as they are Iudges Page 197 5 Duties of parents to their children Page 199 Duty of Husbands and wives reciprocally Page 202 7 Duties of Masters of Families Page 203 Duty of Guardians or Tutors Page 204 Sect. 3. Of Negotiation or civil contracts Page 205 13 Rules and measures of Iustice in bargaining Page 205 Sect. 4. Of Restitution Page 211 7 Rules of making Restitution as it concerns the persons obliged Page 212 9 As it concerns other circumstances Page 216 Prayers to be said in relation to the several obligations and offices of Iustice. Page 220 CHAP. IIII. Of Christian religion Page 227 1. Of the internal actions of religion Page 228 Sect. 1. Of Faith Page 229 The 7 acts and offices of Faith Page 229 8 Signes of true Faith Page 231 8 Means and instruments to obtain Faith Page 234 Sect. 2. Of Christian Hope Page 236 The 5 acts of Hope Page 237 5 Rules to govern our Hope Page 238 12 Means of Hope and Remedies against despair Page 240 Sect. 3. Of Charity or the Love of God Page 246 The 8 acts of Love to God Page 248 The 3 measures and rules of Divine Love Page 251 6 Helps to encrease our Love to God by way of exercise Page 252 The 2 several states of Love to God Page 256 viz. The state of obedience Page 256 The state of zeal Page 256 8 Cautions and rules concerning zeal Page 257 2. Of the external actions of Religion Page 260 Sect. 4. Of Reading or Hearing the word of God Page 260 5 General considerations concerning it Page 263 5 Rules for hearing or reading the word of God Page 262 4 Rules for reading spiritual books or hearing sermons Page 264 Sect. 5. Of Fasting Page 266 15 Rules for Christian Fasting Page 266 Benefits of Fasting Page 272 Sect. 6. Of keeping Festivals and dayes holy to the Lord particularly the Lords day Page 273 10 Rules for keeping the Lords day other Christian Festivals Page 276 3. Of the mixt actions of Religion Page 281 Sect. 7. Of Prayer Page 281 8 Motives to Prayer Page 281 16 Rules for the practise of Prayer Page 283 6 Cautions for making vowes Page 291 7 Remedies against wandring thoughts in Prayer Page 293 10 Signes of tediousnesse of Spirit in our prayers and all actions of Religion Page 295 11 Remedies against tediousnesse of Spirit Page 296 Sect. 8. Of Almes Page 302 The 18 several kindes of corporal Almes Page 303 The 14 several kindes of spiritual Almes Page 304 The 5 several kindes of mixt Almes Page 305 16 Rules for giving Almes Page 305 13 Motives to Charity Page 313 Remedies against the parents of unmercifulness Page 316 1.9 Against Envy by way of consideration Page 316 2.12 Remedies against anger by
the first they are to be in the order of obedience 6. Submit to the punishment and censure of the Laws and seek not to reverse their judgement by opposing but by submitting or flying or silence to passe thorow it or by it as we can and although from inferiour Jugdes we may appeal where the Law permits us yet we must sit down and rest in the judgement of the Supreme and if we be wronged let us complain to God of the injury not of the persons and he will deliver thy soul from unrighteous Judges 7. Do not believe thou hast kept the Law when thou hast suffered the punishment For although patiently to submit to the power of the sword be a part of obedience yet this is such a part as supposes another lest undone and the Law punishes not because she is as well pleased in taking vengeance as in being obeyed but because she is displeased she uses punishment as a means to secure obedience for the future or in others Therefore although in such cases the Law is satisfied and the injury and the injustice is paid for yet the sins of irreligion and scandal and disobedience to God must still be so accounted sor as to crave pardon and be washed off by repentance 8. Humane Laws are not to be broken with scandal nor at all without reason for he that does it causelesly is a despiser of the Law and undervalues the Authority For humane Laws differ from divine Laws principally in this 1. That the positive commands of a man may be broken upon smaller and more reasons then the pâ—sitive comâ—ands of God we may upon a smaller reason omit to keep any of the fasting dayes of the Church then omit to give alms to the poor onely this the reason must bear weight according to the gravity and concernment of the Law a Law in a small matter may be omitted for a small reason in a great matter not without a greater reason And 2. The negative precepts of men may cease by many instruments by contrary customs by publick disrelish by long omission but the negative precepts of God never can cease but when they are expressely abrogated by the same Authority But what those reasons are that can dispence with the command of a man a man may be his own Judge and sometimes take his proportions from his own reason and necessity sometimes from publick fame and the practise of pious and severe persons and from popular customs in which a man shall walk most safely when he does not walk alone but a spiritual man takes him by the hand 9. We must not be too forward in procuring dispensations nor use them any longer then the reason continues for which we first procured them for to be dispensed withall is an argument of natural infirmity if it be necessary but if be not it signifies an indisciplined and unmortified spirit 10. We must not be too busie in examining the prudence and unreasonablenesse of humane Laws for although we are not bound to believe them all to be the wisest yet if by enquiring into the lawfulneâ—se of them or by any other instrument we finde them to fail of that wisdom with which some others are ordained yet we must never make use of it to disparage the person of the Law-giver or to countenâ—nce any mans disobedience much lesse our own 11. Pay that reverence to the person of thy Prince of his Ministers of thy Parents and spiritual Guides which by the customs of the place thou livest in are usually paid to such persons in their several degrees that is that the highest reverence be paid to the highest person and so still in proportion and that this reverence be expressed in all the circumstances and manners of the city and nation 12. Lift not up thy hand against thy Prince or Parent upon what pretence soever but bear all personal affronts and inconveniences at their hands and seek no remedy but by patience and piety yielding and praying or absenting thy self 13 Speak not evil of the Ruler of thy people neither Curse thy Father or Mother nor revile thy spiritual Guides nor discover and lay naked their infirmities but treat them with reverence and religion and preserve their Authority sacred by esteeming their persons venerable 14. Pay tribute and customes to Princes according to the Laws and maintenance to thy Parents according to their necessity and honourable support to the Clergy according to the dignity of the work and the customs of the place 15. Remember alwayes that duty to our Superiors is not an act of commutative justice but of distributive That is although Kings and Parents and spiritual Guides are to pay a great duty to their Inferiours the duty of their several charges and government yet the good govovernment of a King and of Parents are actions of Religion as they relate to God of Piety as they relate to their people and families And although we usually call them just Princes who administer their Laws exactly to the people because the actions are in the matter of justice yet in propriety of speech they are rather to be called Pious and Religious For as he is not called a just Father that educates his children well but pious so that Prince who defends and well rules his people is Religious and does that duty for which alone he is answerable to God The consequence of which is this so far as concerns our duty If the Prince or Parent fail of their duty we must not fail of ours for we are answerable to them and to God too as being accountable to all our Superiours and so are they to theirs they are above us and God is above them Remedies against disobedience and means to endear our obedience by way of consideration 1. Consider that all authority descends from God and our Superiours bear the image of the Divine Power which God imprints on them as on an image of clay or a coin upon a lesse perfect mettal which who so defaces shall not be answerable for the losse or spoil of the materials but the effacing the Kings Image and in the same measure will God require it at our hands if we despise his authority upon whomsoever he hath imprinted it He that despiseth you despiseth me And Dathan and Abiram were said to be gathered together against the Lord. And this was S. Pauls argument for our obedience The powers that be are ordained of God 2. There is very great peace and immunity from sin in resigning our wils up to the command of others for provided that our duty to God be secured their commands are warrants to us in all things else and the case of conscience is determined if the command be evident and pressing and it is certain the action that is but indifferent and without reward if done onely upon our own choice is an act of duty and of religion and rewardable by the grace and favour of God if done in obedience to the
right made a costly present to David when her husband Nabal had refused it The Husband must rule over his wife as the soul does over the body obnoxious to the same sufferings and bound by the same affections and doing or suffering by the permissions and interest of each other that as the old Philosopher said as the humours oâ— the body are mingled with each other in their whole substances so marriage may be a mixture of interests of bodies of mindes of friends a conjunction of the whole life and the noblest of friendships But if after all the â—air deportments and innocent chast complyances the Husband be morose and ungentle let the Wife discourse thus If while I do my duty my Husband neglects me what will he do if I neglect him And if she thinks to be separated by reason of her husbands unchast life let her consider that then the man will be uncurably ruined and her Rivals could wish nothing more then that they might possesse him alone The duty of Masters of Families 1. The same care is to extend to all of our family in their proportions as to our Childrenâ— for as by S. Pauls oeconomie the Heir difâ—ers nothing from a servant while he is in minority so a servant should differ nothing from a childe in the substantial part of the care and the difference is onely in degrees Servants and Masters are of the same kinred of the same nature and heirs of the same promises and therefore * 1. must be provided of necessaries for their support and maintenance 2. They must be used with mercy 3. Their work must be tolerable and merciful 4. Their restraints must be reasonable 5. Their recreations fitting and healthful 6. Their religion and the interest of souls taken care of 7. And Masters must correct their servants with gentlenesse prudence and mercy not for every slight fault not alwayes not with upbraiding and disgraceful language but with such onely as may expresse and reprove the fault and amend the person But in all these things measures are to be taken by the contract made by the Laws and Customs of the place by the sentence of prudent and merciful men and by the cautions and remembrances given us by God such as is that written by S. Paul as knowing that we also have a Master in Heaven The Master must not be a lyon in his house lest his power be obeyed and his person hated his eye be wayted on and his businesse be neglected in secret No servant will do his duty unlesse he make a conscience or love his Master if he does it not for Gods sake or his masters he will not need to do it alwayes for his own The Duty of Guardians or Tutors Tutors and Guardians are in the place of Parents and what they are in fiction of Law they must remember as an argument to engage them to do in reality of duty They must do all the duty of Parents excepting those obligations which are merely natural â—he duty of Ministers and Spiritual Guides to the people is of so great burden so various rules so intricate and busie caution that it requires a distinct tractate by it self SECT III. Of Negotiation or Civil Contracts THis part of Justice is such as depends upon the Laws of Man directly and upon the Laws of God onely by consequence and indirect reason and from civil Laws or private agreements it is to take its estimate and measures and although our duty is plain and easy requiring of us honesty in contracts sincerity in affirming simplicity in bargaining and faithfulnesse in performing yet it may be helped by the addition of these following rules and considerations Rules and measures of justice in bargaining 1. In making contracts use not many words for all the businesse of a bargain is summed up in few sentences and he that speaks least means fairest as having fewer opportunities to deceive 2. Lye not at all neither in a little thing nor in a great neither in the substance nor in the circumstance neither in word nor deed that is pretend not what is false cover not what is true and let the measure of your affirmation or denyal be the understanding of your contractor for he that deceives the buyer or the seller by speaking what is true in a sense not intended or understood by the other is a lyar and a thief For in bargains you are to avoid not onely what is false but that also which deceives 3. In prices of bargaining concerning uncertain Merchandizes you may buy as cheap ordinarily as you can and sell as dear as you can so it be 1. without violence and 2. when you contract on equal terms with persons in all senses as to the matter and skill of bargaining equal to your self that is Merchants with Merchants wise men with wise men rich with rich and 3. when there is no deceit and no necessity and no Monopoly For in these cases viz. when the Contractors are equal and no advantage on either side both parties are voluntary and therefore there can be no injustice or wrong to either But then adde also this consideration that the publick bee not oppressed by unreasonable and unjust rates for which the following rules are the best measure 4. Let your prices be according to that measure of good and evil which is established in the fame and common accounts of the wisest and most merciful Men skill'd in that manufacture or commodity and the gain such which without scandal is allowed to persons in all the same circumstances 5. Let no prices be heightned by the necessity or unskilfulnesse of the contractor for the first is direct uncharitablenesse to the person and injustice in the thing because the Mans necessity could noâ— naturally enter into the consideration of the value of the commodity and the other is deceit and oppression much lesse must any Man make necessities as by ingrossing a commodity by monopoly by detaining corn or the like indirect arts for such persons are unjust to all single persons with whom in such cases they contract and oppressors of the publick 6. In entercourse with others do not do all which you may lawfully do but keep something within thy power and because there is a latitude of gain in buying and selling take not thou the utmost peny that is lawfull or which thou thinkest so for although it be lawful yet it is not safe and he that gains all that he can gain lawfully this year possibly next year will be tempted to gain something unlawfully 7. He that sels dearer by reason he sâ—ls not for ready money must increase his price no higher then to make himself recompence for the losse which according to the Rules of trade he sustained by his forbearance according to common computation reckoning in also the hazard which he is prudently warily and charitably to estimate But although this be the measure of his justice yet because it happens either
I most humbly bâ—seech thee to give me wisdom from above that I may adore thee and admire thy wayes and footsteps which are in the great Deep and not to be searched out teach me to submit to thy providence in all things to be content in all changes of person and condition to be temperate in prosperity and to reade my duty in the lines of thy mercy and in adversity to be meek patient and resign'd and to look through the cloud that I may wait for the consolation of the Lord and the day of redemption in the mean time doing my duty with an unwearied diligence and an undisturbed resolution having no fondnesse for the vanities or possessions of this World but laying up my hopes in Heaven and the rewards of holy living and being strengthned with the Spirit in the inner man through Jesus Christ our Lord. Amen CHAP. III. Of Christian Iustice. IUstice is by the Christian Religion enjoyn'd in all its parts by these two propositions in Scripture Whatsoever yee would that men should do to you even so do to them This is the measure of communicative justice or of that justice which supposes exchange of things profitable for things profitable that as I supply your need you may supply mine as I do a benefit to you I may receive one by you and because every man may be injur'd by another therefore his security shall depend upon mine if he will not let me be safe he shall not be safe himself onely the manner of his being punish'd is upon great reason both by God and all the World taken from particulars and committed to a publick dis-interested person who will do justice without passion both to him and to me If he refuses to do me advantage he shall receive none when his needs require it And thus God gave necessities to men that all men might need and several abilities to severall persons that each Man might help to supply the publick needs and by joyning to fill up all wants they may be knit together by justice as the parts of the world are by nature and he hath made us all obnoxicus to injuries and made every little thing sâ—râ—ng enough to do us hurt by some instrument or other and hath given us all a sufficient stock of self love and desire of self preservation to be as the chain to tye together all the pars of society and to restrain us from doing violence lest we be violently dealt withall our selves The other part of justice is commonly called distributive and is commanded in this rule Render to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Owe no man any thing but to love one another This justice is distinguished froÌ„ the first because the obligation depends not upon contract or express bargain but passes upon us by vertue of some command of God or of our Superiour by nature or by grace by piety or religion by trust or by office according to that Commandment As every man hath received the gift so let him minister the same one to another as good stewards of the manifold grace of God And as the first considers an equality of persons in respect of the contract or particular necessity this supposes a difference of persons and no particular bargains but such necessary entercourses as by the Laws of God or man are introduced But I shall reduce all the particulars of both kindes to these four heads 1. Obedience 2. Provision 3. Negotiation 4. Restitution Sect. I. Of Obedience to our Superiours OUr Superiours are set over us in affairs of the World or the affairs of the Soul and things pertaining to Religion and are called accordingly Ecclesiastical or Civil Towards whom our duty is thus generally described in the new Testament For Temporall or Civill Governours the Commands are these Render to Caesar the things that are Caesars and Let every soul be subject to the higher powers For there is no power but of God The powers that be are ordained of God whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation and Put them in minde to be subject to principâ—lities and powers and to obey Magistrates and Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme or unto Governours as unto them that are sent by him for the punishment of evil doers and the praise of them that do well For Spiritual or Ecclesiastical governours thus we are commanded Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account and Hold such in reputation and to this end did I write that I might know the proof of you whether ye be obedient in all things said S. Paul to the Church of Corinth Our duty is reducible to practise by the following rules Acts and duties of Obedience to all our Superiours 1. We must obey all humane laws appointed and constituted by lawful Authority that iâ— of the supreme power according to the constitution of the place in which we live all laws I mean which are not against the law of God 2. In obedience to humane laws we must observe the letter of the Law where we can without doing violence to the reason of the Law and the intention of the Law-giver but where they crosse each other the charity of the Law is to be preferred before its discipline and the reason of it before the letter 3. If the general reason of the Law ceases in our particular and a contrary reason rises upon us we are to procure dispensation or leave to omit the observation of it in such circumstances if there be any persons or office appointed for granting it but if there be none or if it is not easily to be had or not without an inconvenience greater then the good of the observation of the Law in our particular we are dispensed withall in the nature of the thing without further processe or trouble 4. As long as the Law is obligatory so long our obedience is due and he that begins a contrary câ—stom without reason sins but he that breaks the law when the custom is entred and fixed is excused because it is supposed the legislative power consents when by not punishing it suffers disobedience to grow up to a custome 5. Obedience to humane laws must be for conscience sake that is because in such obedience publick order and charity and benefit is concerned and because the Law of God commands us therefore we must make a conscience in keeping the just Laws of Superiors and although the matter before the making of the Law was indifferent yet now the obedience is not indifferent but next to the Laws of God we are to obey the Laws of all our Superiours who the more publick they are
for these are the proper parts of willingnesse and choice 3. The understanding must yeeld obedience in general though not in the particular instance that is we must be firmly perswaded of the excellency of the obedience though we be not bound in all cases to think the particular Law to be most prudent But in this our rule is plain enough Our understanding ought to be inquisitive whether the civil constitution agree with our duty to God but we are bound to inquire no further And therefore beyond this although he who having no obligation to it as Counsellours have inquires not at all into the wisdome or reasonablenesse of the Law be not alwayes the wisest Man yet he is ever the best Subject For when he hath given up his understanding to his Prince and Prelate provided that his duty to God be secured by a precedent search hath also with the best and with all the instruments in the World secured his obedience to Man Sect. 2. Of Provision or that part of Iustice which is due from Superiours to Inferiours AS God hath imprinted his authority in several parts upon several estates of Men as Princes Parents Spiritual Guides so he hath also delegated and committed parts of his care and providence unto them that they may be instrumental in the conveying such blessings which God knowes we need and which hee intends should be the effects of Government For since GOD governes all the World as a King provides for us as a Father and is the great Guide and Conductor of our spirits as the Head of the Church and the great Shepherd and Bishop of our souls they who have portions of these dignities have also their share of the administration the sum of all which is usually signified in these two words Governing and Feeding and is particularly recited in the following rules Duties of Kings and all the Supreme power as Lawgivers 1. Princes of the people and all that have Legislative power must provide useful and good Lawes for the defence of propriety for the encouragement of labour for the safeguard of their persons for determining controversies for reward of noble actions and excellent arts and rare inventions for promoting trade and enriching their people 2. In the making Lawes Princes must have regard to the publick dispositions to the affections and disaffections of the people and must not introduce a Law with publick scandal and displeasure but consider the publick benefit and the present capacity of affairs and general inclinations of mens mindes For he that enforces a Law upon a people against their first and publick apprehensions tempts them to disobedience and makes Lawes to become snares and hooks to catch the people and to enrich the treasury with the spoil and tears and curses of the Communalty and to multiply their mutiny and their sin 3. Princes must provide that the Lawes be duely executed for a good Law without execution is like an unperformed promise and therefore they must be severe exactors of accounts from their Delegates and Ministers of Justice 4. The severity of Lawes must be temper'd with dispensations pardons and remissions according as the case shall alter and new necessities be introduced or some singular accident shall happen in which the Law would be unreasonable or intolerable as to that particular And thus the people with their importunity prevailed against Saul in the case of Ionathan and obtained his pardon for breaking the Law which his Father made because his necessity forced him to taste honey and his breaking the Law in that case did promote that service whose promotion was intended by the Law 5. Princes must be Fathers of the people and provide such instances of gentlenesse ease wealth and advantages as may make mutuall confidence betweene them and must fix their security under GOD in the love of the people which therefore they must with all arts of sweetnesse remission popularity noblenesse and sincerity endeavour to secure to themselves 6. Princes must not multiply publick Oathes without great eminent and violent necessity lest the security of the King become a snare to the people and they become false when they see themselves suspected or impatient when they are violently held fast but the greater and more useful caution is upon things then upon persons and if security of Kings can be obtain'd otherwise it is better that Oathes should be the last refuge and when nothing else can be sufficient 7. Let not the people be tempted with arguments to disobey by the imposition of great and unnecessary taxes for that lost to the son of Solomon the dominion of the ten Tribes of Israel 8. Princes must in a special manner bee Guardians of Pupils and Widows not suffering their persons to be oppressed or their states imbecill'd or in any sense be exposed to the rapine of covetous persons but be provided for by just lawes and provident Judges and good Guardians ever having an ear ready open to their just complaints and a heart full of pity and one hand to support them and the other to avenge them 9. Princes must provide that the Laws may be so administred that they be truly and really an ease to the people not an instrument of vexation and therefore must be careful that the shortest and most equal wayes of trials be appointed fees moderated and intricacies and windings as much cut off as may bee lest injured persons be forced to perish under the oppression or under the Law in the injury or in the suit Laws are like Princes the best and most beloved who are most easie of accesse 10. Places of judicature ought at no hand to be sold by pious Princes who remember themselves to be Fathers of the people For they that buy the Office will sell the act and they that at any rate will be judges will not at an easie rate do justice and their bribery is lesse punishable when bribery opened the door by which they entred 11. Ancient priviledges favours customes and Acts of grace indulged by former Kings to their people must not without high reason and great necessities be revoked by their successours nor forseitures be exacted violently nor penal Laws urged rigorously nor in light cases nor Lawes be multiplied without great need nor vitious persons which are publickly and deservedly hated be kept in defiance of popular desires nor any thing that may unnecessarily make the yoke heavie and the affection light that may increase murmures and lessen charity alwayes remembring that the interest of the Prince and the People is so infolded in a mutual imbrace that they cannot be untwisted without pulling a limb off or dissolving the bands and conjunction of the whole body 12. All Princes must esteem themselves as much bound by their word by their grants by their promises as the meanest of their Subjects are by the restraint and penalty of Laws and although they are superiour to the people yet they are not superiour
to their own voluntary concessions and ingagements their promises and Oathes when once they are passed from them The Duty of Superiours as they are Iudges 1. Princes in judgement and their Delegate Judges must judge the causes of all persons uprightly and impartially without any personal consideration of the power of the mighty or the bribe of the rich or the needs of the poor For although the poor must fare no worse for his poverty yet in justice he must fare no better for it And although the rich must be no more regarded yet he must not be lesse And to this purpose the Tutor of Cyrus instructed him when in a controversie where a great Boy would have taken a large coat from a little Boy because his own was too little for him and the others was too big hee adjudged the great coat to the great Boy his Tutor answered Sir If you were made a Judge of decency or fitnesse you had judged well in giving the biggest to the biggest but when you were appointed Judge not whom the coat did fit but whose it was you should have considered the title and the possession who did the violence and who made it or who bought it And so it must be in judgements between the rich and the poor it is not to be considered what the poor Man needs but what is his own 2. A Prince may not much lesse may inferiour Judges deny justice when it is legally and competently demanded and if the Prince will use his Prerogative in pardoning an offender against whom justice is required he must be carefull to give satisfaction to the injured person or his Relatives by some other instrument and be watchful to take away the scandal that is lest such indulgence might make persons more bold to do injury and if hee spares the life let him change the punishment into that which may make the offender if not suffer justice yet doe justice and more real advantage to the injured person These rules concern Princes and their Delegates in the making or administring Laws in the appointing rules of justice and doing acts of judgement The duty of Parents to their Children and Nephews is briefly described by S. Paul The Duty of Parents to their Children 1. Fathers provoke not your Children to wrath that is be tender boweld pitiful and gentle complying with all the infirmities of the Children and in their several ages proportioning to them several usages according to their needs and their capacities 2. Bring them up in the nurture and admonition of the Lord that is secure their religion season their younger years with prudent and pious principles make them in love with vertue and make them habitually so before they come to choose or to discern good from evil that their choice may be with lesse difficulty and danger For while they are under discipline they suck in all that they are first taught and believe it infinitely provide for them wise learned and vertuous Tutors good company and discipline seasonable baptism catechism and confirmation For it is a great folly to heap up much wealth for our Children and not to take care concerning the Children for whom we get it It is as if a man should take more care about his shooe then about his foot 3. Parents must shew piety at home that is they must give good example and reverent deportment in the face of their children and all those instances of charity which usualy endear each other sweetnesse of conversation afâ—ability frequent admonition all significations of love and tendernesse care and watchfulnesse must be expressed towards Children that they may look upon their Parents as their friends and patrons their defence and sanctuary their treasure and their Guide Hither is to be reduced the nursing of Children which is the first and most natural and necessary instance of piety which Mothers can shew to their Babes a dutie from which nothing will excuse but a disability sicknesse danger or publick necessitie 4. Parents must provide for their own according to their condition education and imployment called by S. Paul a laying up for the Children that is an enabling them by competent portions or good trades arts or learning to defend themselves against the chances of the world that they may not be exposed to temptation to beggery or unworthy arts and although this must be done without covetousnesse without impatient and greedy desires of making them rich yet it must be done with much care and great affection with all reasonable provision and according to our power and if we can without sin improve our estates for them that also is part of the duty we owe to God for them and this rule is to extend to all that descend from us although we have been overtaken in a fault and have unlawfull issue they also become part of our care yet so as not to injure the production of the lawful bed 5. This duty is to extend to a provision of conditions and an estate of life Parents must according to their power and reason provide Husbands or Wives for their children In which they must secure piety and Religion and the affection and love of the interested persons and after these let them make what provisions they can for other conveniences or advantages Ever remembring that they can do no injury more afflictive to the children then to joyn them with cords of a disagreeing affection It is like tying a Wolf and a Lamb or planting the Vine in a Garden of Coleworts Let them be perswaded with reasonable inducements to make them willing and to choose according to the parents wish but at no hand let them be forced Better to sit up all night then to go to bed with a Dragon The duty of Husbands c. See Chapt. 2. Sect. 3. Rules for married persons 1 Husbands must give to their wives love maintenance duty and the sweetnesses of conversation and wives must pay to them all they have or can with the interest of obedience and reverence and they must be complicated in affections and interest that there be no distinction between them of Mine and Thine And if the title be the mans or the womans yet the use must be common onely the wisdom of the man is to regulate all extravagancies and indiscretions in other things no question is to be made and their goods should be as their children not to be divided but of one possession and provision whatsoever is otherwise is not marriage but merchandise And upon this ground I suppose it was that S. Basil commended that woman who took part of her Husbands goods to do good works withall for supposing him to be unwilling and that the work was his duty or hers alone or both theirs in conjunction or of great advantage to either of their souls and no violence to the support of their families she hath right to all that And Abigail of her own
command of our Superiours For since naturally we desire what is forbidden us and sometimes there is no other evil in the thing but that it is forbidden us God hath in grace enjoyned and proportionably accepts obedience as being directly opposed to the former irregularity and it is acceptable although there be no other good in the thing that is commanded us but that it is commanded 3. By obedience we are made a society and a republick and distinguished from herds of Beasts and heaps of Flyes who do what they list and are incapable of Laws and obey none and therefore are killed and destroyed though never punished and they never can have a reward 4. By obedience we are rendred capable of all the blessings of government signified by Saint Paul in these words He is the Minister of God to thee for good and by Saint Peter in these Governours are sent by him for the punishment of evill doers and for the praise of them that do well And he that ever felt or saw or can understand the miseries of confusion in publick affaires or amazement in a heap of sad tumultuous and indefinite thoughts may from thence judge of the admirable effects of order and the beauty of Government What health is to the body and peace is to the Spirit that is Government to the societies of Men the greatest blessing which they can receive in that temporal capacity 5. No Man shall ever be fit to govern others that knows not first how to obey For if the spirit of a Subject be rebellious in a Prince it will be tyrannical and intolerable and of so ill example that as it will encourage the disobedience of others so it will render it unreasonable for him to exact of others what in the like case he refused to pay 6. There is no sin in the World which God hath punisht with so great severity and high detestation as this of disobedience For the crime of Idolatry God sent the Sword amongst his people but it was never heard that the Earth opened and swallowed up any but Rebels against their Prince 7. Obedience is beter then the particular actions of Religion and he serves GOD better that followes his Prince in lawful services then he that refuses his command upon pretence hee must goe say his prayers But Rebellion is compar'd to that sin which of all sins seems the most unnatural and damned impiety Rebellion is as the sin of Witchcraft 8. Obedience is a complicated act of vertue and many graces are exercised in one act of obedience It is an act of Humility of mortification and self-denial of charity to God of care of the publick of order and charity to our selves and all our society and a great instance of a victory over the most refractory and unruly passions 9. To be a Subject is a greater temporal felicity then to be a King for all eminent Governments according to their height have a great burden huge care infinite businesse little rest innumerable â—ears and all that he enjoyes above another is that hee does enjoy the things of the World with other circumstances and a bigger noise and if others go at his single command it is also certain he must suffer inconvenience at the needs and disturbances of all his people and the evils of one man and of one family are not enough for him to bear unlesse also he be almost crush'd with the evils of mankinde He therefore is an ingrateful person that will presse the scales down with a voluntary load and by disobedience put more thorns into the Crown or Mitre of his Superiour Much better is the advice of S. Paul Obey them that have the rule over you as they that must give an account for your souls that they may do it with joy and not with grief for besides that it is unpleasant to them it is unprofitable for you 10. The Angels are ministring spirits and perpetually execute the will and commandment of God and all the wise men and all the good men of the world are obedient to their Governours and the eternal Son of God esteemed it his Meat and drink to do the will of his Father and for his obedience alone obtain'd the greatest glory and no man ever came to perfection but by obedience and thousands of Saints have chosen such institutions and maners of living in which they might not choose their own work nor follow their own will nor please themselves but be accountable to others and subject to discipline and obedient to command as knowing this to bee the highway of the Crosse the way that the King of sufferings and humility did choose and so became the King of Glory 11. No man ever perished who followed first the will of God and then the will of his Superiours but thousands have been damned meerly for following their own will and relying upon their own judgements and choosing their own work and doing their own fancies For if we begin with our selves whatsoever seems good in our eyes is most commonly displeasing in the eyes of God 12. The sin of Rebellion though it be a spiritual sin and imitable by Devils yet it is of that disorder unreasonablenesse and impossibility amongst intelligent spirits that they never murmured or mutined in thâ—ir lower stations against their Superiours Nay the good Angels of an inferiour Order durst not revile a Devil of a higher Order This consideration which I reckon to be most pressing in the discourses of reason and obliging next to the necessity of a Divine precept we learn from S. Iude Likewise also these filthy drâ—amers despise dominion and speak evil of dignities And yet Michael the Archangel when contending with the Devil he disputed about the body of Moses durst not bring against him a railing accusation But because our Superiours rule by their example by their word or law and by the rod therefore in proportion there are several degrees and parts of obedience of several excellencies and degrees towards perfection Degrees of Obedience 1. The first is the obedience of the outward work and this is all that Humane Lawes of themselves regard for because Man cannot judge the heart therefore it prescribes nothing to it the publick end is served not by good wishes but by real and actual performances and if a Man obeyes against his will he is not punishable by the Laws 2 The obedience of the will and this is also necessary in our obedience to Humane Lawes not because man requires it for himself but because God commands it towards Man and of it although Man cannot yet God will demand account For we are to do it as to the Lord and not to men and therefore we must do it willingly But by this means our obedience in private is secur'd against secret arts and subterfuges and when we can avoid the punishment yet we shall not decline our duty but serve Man for Gods sake that is cheerfully promptly vigorously