Marriage be only by verbal conjunction Divines are disagreed what is to be done Some think that it is no perfect Marriage ante concubitum and also that their conjunction hath but the nature of a Promise to be faithful to each other as Husband and Wife And therefore the Matter promised is unlawful till parents consent and so not to be done But I rather think as most do that it hath all that is essential to Marriage ante concubitum and that this Marriage is more than a Promise of fidelity de futuro even an actual delivery of themselves to one another de praesenti also and that the thing promised in Marriage is lawful For though it be a sin to marry without Parents consent yet when that is past it is lawful for married persons to come together though Parents consent not And therefore that such Marriage is valid and to be continued though it was sinfully made § 17. 3. A third sort that are not called of God to marry are they that have Absolutely vowed not Of Vows of Chastity to marry Such may not marry unless Providence disoblige them by making it become an indispensible duty And I can remember but two waies by which this may be done 1. In case there be any of so strong Lust as no other lawful means but marriage can suffice to maintain their chastity To such marriage is as great a duty as to eat or drink or cover ones nakedness or to hinder another from uncleanness or lying or stealing or the like And if you should make a Vow that you will never eat or drink or that you will go naked or that you will never hinder any one from uncleanness lying or stealing it is unlawful to fullfil this Vow But all the doubt is whether there be any such persons that cannot overcome or restrain their lust by any other lawful means I suppose it is possible there may be such But I believe it is not one of an hundred If they will but practise the Directions before given Tom. 1. Chap. 8. Part 5. Tit. 1. 2. I suppose their lust may be restrained And if that prevail not the help of a Physicion may And if that prevail not some think the help of a Surgeon may be lawful to keep a Vow in case it be not an apparent hazard of life For Christ seemeth to allow of it in mentioning it without reproof Matth. 19. 12. if that text be to be understood of castration But most expositors think it is meant only of a confirmed resolution of chastity And ordinarily other means may make this needless And if it be either needless or perilous it is unlawful without doubt § 18. 2. The second way by which God may dispense with a Vow of chastity is by making the marriage of a person become of apparent necessity to the publick safety And I am able to discern but one instance that will reach the case And that is if a King have Vowed chastity and in case he marry not his next heir being a professed enemy of Christianity the Religion safety and happiness of the whole Nation is apparently in danger to be overthrown I think the case of such a King is like the case of a Father that had vowed never to provide food or rayment for his children Or as if Ahab had vowed that no well should be digged in the Land and when the drought cometh it is become necessary to the saving of the peoples lives Or as if the Ship-master should vow that the ship shall not be pumpt which when it leaketh doth become necessary to save their lives In these cases God disobligeth you from your Vow by a mutation of the matter And a Pastor may dispense with it Declaratively But For the Pope or any mortal man to pretend to more is impiety and deceit § 19. Quest. May the aged marry that are frigid impotent and uncapable of prâ—creation Answ. Yes Quest. God hath not forbidden them And there are are other lawful ends of marriage as mutual help and Wives are young mens mistresses companions for the middle age and old mens nurses So that a man may have a quarrel to marry when he will Lord Bacon Essay comfort c. which may make it lawful § 20. Direct 2. To restrain your inordinate forwardness to marriage keep the ordinary inconveniencies Direct 2. of it in memory Rush not into a state of life the inconveniencies of which you never thought on If you have a call to it the knowledge of the difficulties and duties will be necessary to your prepararation and faithful undergoing them If you have no call this knowledge is necessary to keep you off I shall first name the inconveniencies common to all and then some that are proper to the Ministers of the Gospel which have greater reason to avoid a married life than other men have § 21. 1. Marriage ordinarily plungeth men into excess of worldly cares It multiplieth their business and usually their wants There are many things to mind and do There are many to provide for And many persons you will have to do with who have all of them a selfish disposition and interest and will judge of you but according as you fit their ends And among many persons and businessâ—s some things will frequently fall cross you must look for many rubs and disappointments And your natures are not so strong content and patient as to bear all these without molestation § 22. 2. Your wants in a married state are hardlier supplied than in a single life You will want so many things which before you never wanted and have so many to provide for and content that all will seem little enough if you had never so much Then you will be often at your wits end taking thought for the future what you shall eat and what you shall drink and wherewith shall you and yours be cloathed § 23. 3. Your wants in a married state are far hardlier born than in a single state It is far easier to bear personal wants our selves than to seethe wants of Wife and Children Affection will make their sufferings pinch you And ingenuity will make it a trouble to your mind to need the help of servants and to want that which is fit for servants to expect But especially the discontent and impatience of your family will more discontent you than all their wants You cannot help your Wife and Children and Servants to contented minds O what a heart-cutting tryal is it to hear them repining murmuring and complaining To hear them call for that which you have not for them and grieve at their condition and exclaim of you or of the providence of God because they have it not And think not that Riches will free you from these discontents For as the Rich are but few so they that have much have much to do with it A great foot must have a great shoo When poor men want some small supplys
sight the same industry that is necessary to a thorough acquaintance with other History is necessary to the same acquaintance with this 4. That the common beginning of receiving all such historical truths is first by Believing our Teachers so far as becometh Learners and in the mean time going on to Learn till we come to know as much as they and upon the same historical Evidence as they 5. That if any man be here necessitated to take more than others upon the trust or belief of their Teachers it is long of their Ignorance and therefore if such cry out against their taking things on trust it is like a mad mans raving against them that would order him or as if one should reproach a Nurse for feeding Infants and not letting them feed themselves Oportet discentem credere He that will not believe his Teacher will never learn If a Child will not believe his Master that tells him which are the Letters the Vowels and Consonants and what is their power and what they spell and what every word signifieth in the Language which he is teaching him will he be ever the better for his teaching 6. That he that knoweth these historical matters no otherwise than by the belief of his particular Teacher may nevertheless have a Divine and saving faith For though he believe by a humane faith that these things were done that this is the same Book c. yet he believeth the Gospel it self thus brought to his knowledge because God is true that hath attested it Even as it was a saving faith in Mary and Martha that knew by their eyes and ears and not only by Belief that Lazarus was raised and that Christ preached thus and thus to them but believed his Doctrine to be true because of Gods Veracity who attested it 7. That it is the great wisdom and mercy of God to his weak and ignorant people to provide them Teachers to acquaint them with these things and to â—ou chsafe them such a help to their salvation as to make it a standing Office in his Church to the end of the world that the Infants and ignorant might not be cast off but have Fathers and Nurses and Teachers to take care of them 8. But specially mark that yet these Infants have much disadvantage in comparison of others that know all these matters of fact by the same convincing evidence as their Teachers And that he that followeth on to learn it as he ought may come to prove these subservient matters of fact by such a concurrence of evidences as amounteth to an infalibility or moral certainty beyond meer humane faith as such As e. g. an illiterate person that hath it but from others may be certain that it is indeed a Bible which is ordinarily read and preached to him and that it is so truly translated as to be a sufficient Rule of faith and life having no mistake which must hazard a mans salvation Because the Bible in the Original tongues is so commonly to be had and so many among us understand it and there is among them so great a contrariety of judgements and interests that it is not possible but many would detect such a publick lye if any should deal falsly in so weighty and evident a case There is a Moral certainty equal to a Natural that some actions will not be done by whole Countreys which every individual person hath power and natural liberty to do As e. g. there is no man in the Kingdom but may possibly kill himself or may fast to morrow or may lye in bed many dayes together And yet it is certain that all the people in England will do none of these So it is possible that any single person may lye even in a palpable publick case as to pretend that this is a Bible when it is some other Book or that this is the same Book that was received from the Apostles by the Churches of that age when it is not it c. But for all the Countrey and all the world that are competent witnesses to agree to do this is a meer impossibility I mean such a thing as cannot be done without a Miracle yea an universal Miracle And more than so it is impossible that God should do a Miracle to accomplish such an universal wickedness and deceit whereas it is possible that natural causes by a Miracle may be turned out of course where there is nothing in the nature of God against it as that the Son should stand still c. We have a certainty that there was a Iulius Caesar a William the Conquerour an Aristotle a Cicero an Augustine a Chrysostome and that the Laws and Statures of the Land were really enacted by the Kings and Parliaments whose names they bear because the Natural and Civil interestâ— of so many thousands that are able to detect it could never be reconciled here to a deceit When Judges and Counsellors Kings and Nobles and Plaintiffs and Defendants utter enemies are all agreed in it it is more certain to a single person than if he had seen the passing of them with his eyes So in our case when an Office was stablished in the Church to read and preach this Gospel in the Assemblies and when all the Congregations took it as the Charter of their salvation and the Rule of their faith and life and when these Pastors and Churches were dispersed over all the Christian world who thus worshipped God from day to day and all Sects and enemies were ready to have detected a falsification or deceit it is here as impossible for such a Kind of History or Tradition or testimony to be false in such material points of fact as for one mans senses to deceive him and much more § 29. Thus I have at once shewed you the true order of the Preaching and proofs and receiving of the several matters of Religion and how and into what our Faith must be resolved and how far your Teachers are to be Believed And here you must specially observe two things 1. That there can be no danger in this Resolution of faith of derogating either from the work of the Holy Ghost or the Scriptures self-evidence or any other cause what ever Because we ascribe nothing to History or Tradition which was ascribed to any of these causes by the first Christians but only put our Reception by Tradition instead of their Reception immediately by sense Our receiving by infallible history is but in the place of their receiving by sight and not in the place of the self-evidence of Scripture or any testimony or teaching of the Spirit The method is exactly laid down Heb. 2. 3 4. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed to us by them that heard him God also â—earing them witness both with signs and wonders and divers miracles and gifts of the Holy Ghost according to his own will
you have to do and to answer for and therefore most to mind and talk of § 11. Tempt 6. The Tempter also suiteth his Temptations to our advantages and hopes of rising Tempt 6. or thriving in the world He seeth which is our rising or thriving way and there he layeth his snares accommodate to our designs and ends making some sinful omission or commission seem necessary thereto Either Balaam must prophesie against the people of God or else God must keep him from honour by keeping him from sin Numb 24. 11. If once Judas be set on What will you give me The Devil will teach him the way to gain His way is necessary to such sinful ends § 12. Direct 6. Take heed therefore of overvaluing the world and being taken with its honour Direct 6. pleasure or prosperity Take heed lest the Love of earthly things engage you in eager desires and designs to grow great or rich For if once your heart have such a design you are gone from God The heart is gone and then all will follow as occasion calls for it Understand these Scriptures Prov. 23. 4. Labour not to be rich Prov. 28. 20 22. He that maketh haste to be rich shall not be innocent He that hasteth to be rich hath an evil eye 1 Tim. 6. 9. But they that will be rich fall into Temptations and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition For the love of money is the root of all evil But godliness with contentment is great gain Seek not great matters for your selves Jer. 45. 5. Be dead to the world Fear more the Rising than the falling way Love that condition best which fitteth thee for communion with God or maketh thee the most profitable servant to him and hate that most which is thy greatest hinderance from these and would most enslave thee to the world § 13. Tempt 7. The Tempter suiteth his Temptations to our company If they have any error or Tempt 7. sin â—r are engaged in any carnal enterprise he will make them snares to us and restless till they have ensnared us If they love us not he will make them continual provocations and set before us all their wrongs and provoke us to uncharitableness and revenge If they love us he will endeavour to make their Love to us to be the Shooing-horn or Harbinger of their errors and evil wayes to draw us to their imitation He findeth something in all our company to make the matter of some Temptation § 14. Direct 7. Converse most with God Let faith make Christ and Angels your most regarded Direct 7. and observed company that their mind and presence may more affect you than the mind and presence of mortal men Look not at any mans Mind or Will or Actions without respect to God who governeth and to the Rule by which they should all be suited and to the Iudgement which will open and reward them as they are Never see man without seeing God see man only as a creature dependant on his Makers will And then you will lament and not imitate him when he sinneth and you will oppose and Christ saith Hate Luke 14. 26. and not be seduced by him when he would draw you with him to sin and Hell Had Adam more observed God than Eve he had not been seduced by his helper Then you will look on the proud and worldly and sensual as Solomon on the slothful mans Vineyard Prov. 24. 30 31 32. I saw and considered it well I looked on it and received instruction You would not long for the Plague or Leprosie because it is your friends disease § 15. Tempt 8. The Tempter maketh advantage of other mens Opinions or Speeches of you or dealings Tempt 8. by you and by every one of them would ensnare you in some sin If they have mean thoughts of you or speak despising or dishonouring words of you he tempteth you by it to hate them or love them less or to speak contemptuously of them If they applaud you he tempteth you by it to be proud If they wrong you he tempteth you to revenge If they enrich you or are your benefactors he would make their benefits a price to hire you to some sin and make you pay as â—eâ—â—r for them as your salvation cometh to If they scorn you for Religion he would make you ashamed of Christ and his Cause If they admire you he would draw you by it to hypocrisie If they threaten you he would draw you to sin by fear as he did Peter If they deal rudely with you he tempteth you to passion and to requite them with the like And even to distaste Religion it self if men professing Religion be against you or seem to do you any wrong Thus is every man a danger to his brother § 16. Direct 8. Discern in all men what there is of God to be your help and that make use of Direct 8. and what there is of Satan sin and self and that take heed of Look upon every man as a Helper and a Tempter and be prepared still to draw forth his Help and resist his Temptation And remember that man is but the Instrument It is Satan that Tempteth you and God that tryeth you by that man Saith David of Shimei The Lord hath bidden him that is He is but Gods Rod to scourge me for my sin as my Son himself is As Satan was his instrument in trying Iob not by Gods effecting but permitting the sin Observe God and Satan in it more than men § 17. Tempt 9. His Temptations also are suited to our fore-received opinions and thoughts If you Tempt 9. have but let in one lustful thought or one malicious thought he can make great advantage of that Nest-Egg to gather in more as a little leaven to leaven the whole lump He can rowl it up and down and do much to hatch it into a multitude If you are but tainted with any false opinion or prejudice against your Teacher your Ruler or your Brother he can improve it to such increase and raise such conclusions from it and more from them and reduce them all to practice as shall make observers with astonishment say Behold how great a matter a little fire kindleth § 18. Direct 9. Take heed what Thoughts you first admit into your mind And especially cherish Direct 9. and approve none but upon very good tryal and examination And if they prove corrupt sweep clean your fantasie and memory of them that they prove not inhabitants and take not up their lodgings in you or have not time to spawn and breed And fill up the room with contrary thoughts and useful Truth and cherish them daily that they may encrease and multiply And then your Hearts will be like a well-peopled Kingdom able to keep their possession against all enemies § 19. Tempt 10. Also he fitteth his Temptations to your natural and acquired parts
have a higher birth than they and higher hopes and higher hearts by setting light by that which their hearts are set upon as their felicity When seeming Christians are as worldly and ambitious as others and make as great a matter of their gain and wealth and honour it sheweth that they do but cover the base and sordid Spirit of worldlings with the visor of the Christian name to deceive themselves and bring the faith of Christians into scorn and dishonour the holy name which they usâ—r◠§ 35. Dirâ—ct 4. It much hâ—noureth God when his servants can quietly and fearlesly trust in him Diâ—â—ct 4. iâ— the â—â—ce of all the dangers and threatnings which Devils or men can cast before them and can joyfully sufâ—er pain or dâ—ath in obedience to his commands and in confidence on his promise of everlasting happinesâ— This sheweth that we believe indeed that there is a God and that he is the rewarder of them that diligently seek him Heb. 11. 6. and that he is true and just and that his promises are to be trusted on and that he is able to make them good in despight of all the malice of his enemies and that the threats or frowns of sinful Worms are câ—ntemptible to him that feareth God Psal. 58. 11. Sâ— that men shall say Verily there is a reward for the righteous Verily there is a God that judâ—eth in the earth and that at last will judge the world in righteousness Paul glâ—ried in the Thâ—ssal â—iaâ—s for their faith and paâ—ience in all their persecutions and tâ—ibulations which they endured as a mâ—nifest tâ—ken â—f the righteous judgement of God that they might be accounted worthy of the Kingdâ—m 〈…〉 God fâ—r which they suffered Seeing it is a righteous thing with Gâ—d to recompence tribulation to them that trouble us and rest with his Saints to those that are troubled 2 Thess. 1. 4 5 6 7. If ye be rep 〈…〉 d for the name of Christ happy are ye for the Spirit of glory and of God resteth upon you â—â— their part he is evil spâ—ken of but on your part he is glorified 1 Pet. 4. 14. If any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf Vers. 16. When confidence in God and assurance of the great reward in Heaven Matth. 5. 11 12. doth cause a believer undâ—untedly to say as the three Witnesses Dan. 3. We are not careful O King to answer thee in this mâ—tter The God whâ—m we serve is able to deliver us when by faith we can go through the tryal of carnal mâ—ckings and scourgings of bonds and imprisonment to be destitute and afflicted yea and toâ—tured not accepting deliverance upon sinful terms thus God is glorified by believers List up your voices O ye afflicted Saints and sing fâ—r the Mâ—jesty of the Lord Glorifie ye the Lord in the fires even the name of the Lord God of Israel in the Islâ—s of the Sea Iâ—a 24. 14 15. Sing to his Praise with Paul and Silas though your feet be in the stocks Iâ— God call for your lives remember that you are nâ—t your own you are bought with a price therefâ—re glorifie God in your bodies and Spiâ—its which are his 1 Cor. 6. 20. Rejoyce in it if you bear in your bodies the marks of the Lord Iesus Gal 6. 17. And if you alwayes bear about in the body the dying of the Lord Iesus that the life also of Iesus may be manifested in your bodies 2 Cor. 4. 10. And with all boldness see that Christ be magnified in your bodies whether it be by life or death Phil. 1. 20. Hâ— dishonoureth and reproacheth Christ and faith that thinks he is not to be trusted even unto the death § 36. Direct 5. It much honoureth God when the hopes of everlasting joyes do cause believers to Direct 5. liâ—e much more jâ—yfully than the most prosperous worldlings not with their kind of doting mirth in vain sports and pleasures and foolish talking and uncomely jests But in that constant cheerâ—ulness and gladness which beseemeth the heirs of glory Let it appear to the world that indeed you hope to live with Christ and to be equal with the Angels Doth a dejected countenance and a mournâ—ul troubled and complaining life express such hopes or rather tell men that your hopes are small and that God is a hard Master and his service grievous Do not thus dishonour him by your inordinate dejectedness Do not affright and discourage sinners from the pleasant service of the Lord. § 37. Direct 6. When Christians live in a readiness to dye and can rejoyce in the approach of death Direct 6. and lâ—ve and long for the ay of Iudgement when Christ shall justifie them from the slanders of the woâ—ld and shall judge them to eternaâ— joyes this is to the glory of God and our profession When death which is the King of fears to others appeareth as disarmed and conquered to believers when Iudgement which is the terror of others is their desire this sheweth a triumphant faith and that godliness is not in vain It must be something above nature that can make a man desire to depart and be with Christ as best of all and to be absent from the body and present with the Lord and to comfort one another with the mention of the glorious coming of their Lord and the day when he shall judge the world in righteousness Phil 1. 21. 2 Cor. 5. 8. 1 Thess. 4 18. 2. 1 10. § 38 Direct 7. The Humility and Meekness and Patience of Christians much honour God and their Direct 7. holy faith as Pride and Passion and Impatience dishonour him Let men see that the Spirit of God doth cast down the devillish sin of Pride and maketh you like your Master that humbled himself to assume our flesh and to the death of the Cross and to the contradiction and reproach of foolish sinners and made himself of no reputation but endured the shame of being derided spit upon and crucified Phil. 2. 7 8 9. Heb. 12. 2. and stooped to wash the feet of his Disciples It is not stoutness and lifting up the head and standing upon your terms and upon your honour in the world that is the honouring of God When you are as little children and as nothing in your own eyes and seek not the honour that is of men but say Not to us O Lord not to us but to thy Name be the glory Psal. 115. 1. and are content that your honour decrease and be trodden into the dirt that his may increase and his name be magnified this is the glorifying of God So when you shew the world that you are above the impotent passions of men not to be insensible but to be angry and sin not and to give place to wrath and not to resist and avenge your selves Rom. 12. 19. and to be meâ—k and lowly in heart Matth. 11. 29. It will appear that
a costly sin and consumeth more than would serve to many better purposes How great a part of the riches of most Kingdoms are spent in Luxury and Excess § 28. 13. It is a sin that is a great enemy to the common good Princes and Common-wealths have reason to hate it and restrain it as the enemy of their safety Men have not money to defray the publick charges necessary to the safety of the Land because they consume it on their Guts Armies and Navies must be unpaid and Fortifications neglected and all that tendeth to the glory of a people must be opposed as against their personal interest because all is too little for the throat No great works can be done to the honour of the Nation or the publick good no Schools or Almshouses built and endowed no Colledges erected no Hospitals nor any excellent work because the Guts devour it all If it were known how much of the Treasure of the Land is thrown down the Sink by Epicures of all degrees this sin would be frowned into more disgrace § 29. 14. Gluttony and Excess is a sin greatly aggravated by the Necessities of the poor Whâ—â— an incongruity is it that one member of Christ as he would be thought should be feeding himself deliciously every day and abounding with abused superfluities whilst another is starving and pining in a Cottage or begging at the door and that some families should do worse than cast their delicates and abundance to the Dogs whilst thousands at that time are ready to famish and are fain to feed on such unwholsome food as killeth them as soon as Luxury kills the Epicure Do these men believe that they shall be judged according to their feeding of the poor Or do they take themselves Matth â—5 â— to be members of the same body with those whose sufferings they so little feel 1 Cor. 12 26. It may be you 'll say I do relieve many of the poor But are there not more yet to be relieved As long as there are any in distress it is the greater sin for you to be luxurious Deut. 15. 7. If there be among you a poor man of one of thy brethren in thy land thou shalt not harden thy heart nor shut thy hand against thy poor brother but thou shalt open thy hand wide unto him c. Nay how often are the poor oppressed to satisfie luxuâ—iâ—us appetites Abundance must have hard bargains and hard usage and toil like Horses and scarce be able to get bread for their families that they may bring in all to belly-god Landlords who consume the fruit of other mens labours upon their devouring flesh § 30. 15. And it is the heinouser sin because of the common calamities of the Church and Servants of Christ throughout the world One part of the Church is oppressed by the Turk and another by the Pope and many Countreys wasted by the cruelties of Armies and persecuted by proud impious enemies and is it fit then for others to be wallowing in sensuality and gluttony Amos 6. 1 3 4 5 6. Wo to them that are at ease in Zion Ye that put far away the evil day and cause the seat of violence to come near That lye upon beds of Ivory and stretch themselves upon their couches and eat the Lambs out of the flock and the Calves out of the midst of the stall that châ—unt to the sound of the Viol That drink Wine in bowls and anoint themselves with the chief oyntments but they are not grieved for the affliction of Joseph It is a time of great humiliation and are you now given up to fleshly luxury Read Isa. 22. 12 13 14. And in that day did the Lord God of Hosts call to weeping and to mourning and to baldness and to girding with sackcloth and behold joy and gladness slaying Oxen and killing Sheep eating Flesh and drinking Wine let us eat and drink for to morrow we shall dye Surely this iniquity shall not be purged from you till ye dye saith the Lord of Hosts § 31. 16. Luxury is a sin most unseemly for men in so great misery and incongruous to the state of the Gluttonous themselves O man if thou hadst but a true sight of thy sin and misery of death and judgement and of the dreadful God whom thou dost offend thou wouldst percieve that fasting and prayer and tears become one in thy condition much better than glutting thy devouring flesh What a man unpardoned unsanctified in the power of Satan ready to be damned if thus thou dye for so I must suppose of a Glutton for such a man to be taking his fleshly pleasure For a Dives to be faring sumptuously every day that must shortly want a drop of water to cool his tongue is as foolish as for a Thief to feast before he goeth to hanging yea and much more For you might yet prevent your misery and another posture doth better beseem you to that end Fasting and crying mightily to God is fitter to your state See Ionah 3. 8. Ioel 1. 14. Ioel 2. 15. § 32. 17. Gluttony is a sin so much the greater by how much the more Will and Delight you have in the committing of it The sweetest most voluntary and beloved sin is caeteris paribus the greatest And few are more pleasant and beloved than this § 33. 18. Those are the worst sins that have least Repentance But Gluttony is so far from being truly Repented of by the luxurious Epicure that he loveth it and careth and contriveth how to commit it and buyeth it with the price of much of his estate § 34. 19. It is the greater sin because it is so frequently committed Men live in it as their daily practice and delight They live for it and make it the end of other sins It is not a sin that they seldom fall inâ—â— â—ut it is almost as familiar with them as to eat and drink Being turned into Beasts they live like Beasts continually § 35. 20. Lastly It is a spreading sin and therefore is become common even the sin of Countreys of rich and poor For both sorts love their bâ—llies though both have not the like provision for them And they are so far from taking warning one of another that they are encouraged one by another and the sin is scarce noted in one of a hundred that daily liveth in it Nor is there almost any that reprove it or help one another against it unless by impoveâ—â—shing each other but most by perswasions and examples do encourage it though some much more than others So that by this time you may see that it is no rare noâ— venial little sin § 36. And now you may see also that it is no wonder if no one of the Commandments expresly forbid this sin not only because it is a sin against our selves directly but also because it is against every one almost of the Commandments And think not that either Riches or Poverty will excuse it when even
help to overcome their sensual inclinations and give reason the mastery of their lives and you will under God do as much as any one thing can do to help them to a healthful temper of body which will be a very great mercy to them and fit them for their duty all their lives § 11. Direct 11. For sports and recreations let them be such and so much as may be needful to Direct 10. their health and cheerfulness but not so much as may carry away their minds from better things and draw them from their Books or other duties nor such as may tempt them to gaming or covetousness Children must have convenient spâ—rt for the health of the body and alacrity of the mind such as well exerciseth their bodies is best and not such as little stirreth them Cards and Dice and such idle sporâ—s are every way most unfit as tending to hurt both body and mind Their time also must be limited them that their play may not be their work As soon as ever they have the use of any reason and speech they should be taught some better things and not left till they are five or six years of age to do nothing but get a custome of wasting all their time in play Children are very early capable of learning something which may prepare them for more § 12. Direct 12. Use all your wisdom and diligence to root out the sin of Pride And to that end Direct 12. dâ— not as is usual with foolish Parents that please them with making them fine and then by telling them how fine they are But use to commend humility and plainness to them and speak disgracefully of Pride and fineness to breed an aversness to it in their minds Cause them to learn such Texts of Scripture as speak of Gods abhorring and resisting the proud and of his loving and honouring the humble When they see other Children that are finely cloathed speak of it to them as their shame that they may not desire to be like them Speak against boasting and every other way of Pride which they are lyable to And yet give them the Praise of all that 's well for that is but their due encouragement § 13. Direct 13. Speak to them disgracefully of the Gallantry and pomp and Riches of the world Direct 13. and of the sin of selfishness and covâ—tousness and diligently watch against it and all that may tempt them tâ— it When they see great houses and attendance and gallantry tell them that these are the Devils baits to â—ice poor sinners to love this world that they may lose their souls and the world to come Tell them how much Heaven excelleth all this and that the lovers of the world must never come thither but the humble and meek and poor in spirit Tell them of the Rich Glutton in Luk. 16. that was thus cloathed in purple and silk and fared deliciously every day but when he came to Hâ—ll could not get a drop of Water to cool his tongue when Lazarus was in the joyes of Paradice Do not as the wicked that entice their Children to worldliness and covetousness by giving them money and letting them game and play for money and promising them to make them fine or rich and speaking highly of all that are rich and great in the world But tell them how much happier a poor believer is and withdraw all that may tempt their minds to Covetousness Teach them how good it is to love their brethren as themselves and to give them part of what they have and praise them for it and dispraise them when they are greedy to keep or heap up all to themselves And all will be little enough to cure this pernicious sin Teach them such Texts as Psal. 10. 3. They bless the covetous whom the Lord abhorreth § 14. Direct 14. Narrowly watch their tongues especially against Lying railing ribbald talk Direct 14. and taking the name of God in vain And pardon them many lighter faults about common matters sooner than one such sin against God Tell them of the odiousness of all these sins and teach them such Texts as most expresly condemn them and never pass it by or make light of it when you find them guilty § 15. Direct 15. Keep them as much as may be from ill company especially of ungodly play-fellows Direct 14. It is one of the greatest dangers for the undoing of Children in the world especially when they are sent to common Schools For there is scarce any of those schools so good but hath many rude and ungodly ill-taught Children in it that will speak prophanely and filthily and make their ribbald and railing speeches a matter of boasting besides fighting and gaming and scorning and neglecting their lessons and they will make a scorn of him that will not do as they if not beat and abuse him And there is such tinder in nature for these sparks to catch upon that there are very few Children but when they hear others take Gods name in vain or sing wanton songs or talk filthy words or call one another by reproachful names do quickly imitate them And when you have watched over them at home as narrowly as you can they are infected abroad with such beastly vices as they are hardly ever after cured of Therefore let those that are able either educate their Children most at home or in private and well ordered Schools and those that cannot do so must be the more exceeding watchful over them and charge them to associate with the best and speak to them of the odiousness of these practises and the wickedness of those that use them and speak very disgracefully of such ungodly Children and when all 's done it 's a great mercy of God if they be not undone by the force of the contagion notwithstanding all your antidotes Those therefore that venture their Children into the rudest Schools and company and after that to Rome and other prophane or Popish Countries to learn the fashions and customes of the world upon pretence that else they will be ignorant of the course of the world and ill bred and not like others of their rank may think of themselves and their own reasonings as well as they please for my part I had rather make a Chimney Sweeper of my Son if I had any than be guilty of doing so much to sell or betray him to the Devil Quest. But is it not lawful for a man to send his son to travel Answ. Yes in these cases 1. In case he be a ripe confirmed Christian that is not in danger of being perverted but able to resist the enemies of the truth and to Preach the Gospel or do good to others and withall have sufficient business to invite him 2. Or if he go in the company of wise and godly persons and such be his companions and the probability of his gain be greater than of his loss and danger 3. Or if he go only into
away meerly to make this one man the Ruler of the rest and subdue the persons of others to his will Who perhaps when he hath done will say that he is no Tyrant but maketh the Bonum publicum his end and is kind to men against their wills and killeth and burneth and depopulateth Countreys for mens corporal well-fare as the Papists poison and burn and butcher men for the saving of souls Cuncta ferit dum cuncta timet desaevit in omnes They are the turbines the Herricanes or Whirlwinds of the World whose work is to overturn and ruine Tantum ut noceat cupit esse potens Whether they burn and kill by right or wrong is little of their enquiry but How many are killed and how many have submitted to their pride and wills As when Q. Flavius complained that he suffered innocently Valerius answered him Non sua re interesse dummodo periret That was nothing to his business or concernment so he did but perish Which was plainer dealing than these glorious Conquerours used but no whit worse He that cannot command the putrid humours out of his Veins nor the Worms out of his bowels nor will be able shortly to forbid them to crawle or feed upon his face will now damn his soul and shed mens blood to obtain the predomination of his will And when he hath conquered many he hath but made him many enemies and may find that in tot populis vix una fides A quiet man can scarce with all his wit tell how to find a place where he may live in peace where pride and cruelty will not pursue him or the flames of War will not follow him and find him out And perhaps he may be put to say as Cicero of Pompey and Caesar Quem sugiam sâ—io quem sequar nescio And if they succeed by Conquest they become to their Subjects almost as terrible as to their Enemies So that he that would approach them with a petition for justice must do it as Augustus spake to a fearful petitioner as if he did assem dare Elephanto Or as if they dwelt in the inaccessible light and must be served as God with tear and trembling And those that flatter them as glorious Conquerours do but stir up the fire of their pride to make more ruines and calamities in the Earth and do the work of a rageing Pestilence As an Athenian Orator said to the men of Athens when they would have numbered Alexander with the Gods Cavete ne dum Coelum liberaliter donetis terram domicilia propria amittatis Take heed while you so liberally give him Heaven lest he take away your part of Earth And when their Pride hath consumed and banished Peace What have they got by it That which a Themistâ—cles after tryal would prefer a grave to Si una via ad solium duceret altera ad sepulchrum That which Demosthenes preferred banishment before That which the wisest Philosophers refused at Athens The great trouble of Government Inexpertus ambit expertus odit Cyneas asked Pyrrhus when he was preparing to invade the Romans What shall we do when we have Conquered the Romans He answered We will go next to Sicily And what shall when we do when Sicily is Conquered said he Pyrrhus said We will go next to Africk And what shall we do next said the other Why then said he We will be quiet and merry and take our ease And said Cyneas If that be last and best Why may we not do so now It is for quietness and peace that such pretend to fight and break peace But they usually die before they obtain it as Pyrrhus did And might better have permitted Peace to stand than pull it down to build it better As one askt an old man at Athens Why they called themselves Philosophers who answered Because we seek after Wisdom Saith he If you are but seeking it at this age when do you think to find it So I may say to the proud Warriers of the World If so many men must be kill'd and so many Conquered in seeking peace when will it that way be found But perhaps they think that their wisdom and goodness is so great that the World cannot be happy unless they govern it But what could have perswaded them to think so but their pride Nihil magis aegris prodest quam ab eo curari à quo voluerint saith Seneca Patients must choose their own Physicions Men use to give them but little thanks who drench them with such benefits and bring them the potion of peace so hot as that the touch of the Cup must burn their lips and who in their goodness cut the throats of one part that their Government may be a blessing to the survivers In a word it is Pride that is the great incendiary of the World whether it be found in high or low It will permit no Kingdom family or Church to enjoy the pleasant fruits of peace § 3. Direct 2. If you would be Peaceable be not covetous lovers of the World but be contented with Direct 2. your daily bread Hungry Dogs have seldome so great plenty of meat as to content them all and keep them from falling out about it If you overlove the World you will never want occasions of discord Either your neighbour sâ—llâ—th too dear or buyeth too cheap of you or over-reacheth you or gets before you or some way or other doth you wrong as long as he hath any thing which you desire or doth not satisfie all your expectations Ambitious and Covetous men must have so much room that the World is not wide enough for many of them And yet alas too many of them there are And therefore they are still together by the ears like Boyes in the Winter nights when the Bâ—d cloaths are too narrow to cover them One pulleth and another pulleth and all complain You must be sure that you trespass not in the smallest measure not incroach on the least of his commodity that you demand not your own nor deny him any thing which he desireth nor get any thing which he would have himself no nor ever give over feeding his greedy expectations and enduring his injustice and abuse if you will live peaceably with a worldly-minded man § 4. Direct 3. If you will be Peaceable Love your neighbours as your selves Love neither imagineth Direct 3. nor speaketh nor worketh any hurt to others It covereth infirmities It hopeth all things It endureth all things 1 Cor. 13. Selfishness and want of Love to others causeth all the contentions in the World You can bear with great faults in your selves and never fall out with your selves for them But with your Neighbours you are quarrelling for those that are less Do you fall out with another because he hath spoken dishonourably or slightly of you or slandered you or some way done you wrong You have done a thousand times worse than all that against your selves and yet can