ECCLESIA ANGLICANA Read Pray The WHOLE DUTY of MAN Plainly layd down for the use of the meanest Reader with PRAYERS 〈…〉 Take heed and beware of false Prophets Matt. 7. The Practice of Christian Graces OR The WHOLE Duty OF Man LAID DOWN In a Plaine and Familiar WAY for the Use of All but especially the MEANEST READER Divided into XVII CHAPTERS ONE whereof being read every LORDS DAY the Whole may be read over THRICE in the YEAR WITH PRIVATE DEVOTIONS For Several OCCASIONS Viz. For MORNING EVENING SACRAMENT The SICK c. Times of PUB CALAMITIES London Printed by â— Maxwell for T. Garthwait at the little North door of S. Pauls 1658. Mr. GARTHVVAIT YOu needed not any Intercession to recommend this task to me which brought its Invitations and Reward with it I very willingly Read over all the sheets both of the Discourse and the Devotions annext and find great cause to bless God for both not discerning what is wanting in any part of either to render it with Gods blessing most sufficient and proper to the great End designed the Spiritual supplies and advantages of all those that shall be exercised therein The subject matter of it is indeed what the Title undertakes The whole Duty of Man Set down in all the Branches with those advantages of brevity and Partitions to invite and support and engage the Reader That Condescension to the meanest capacities but with all That weight of Spiritual Arguments wherein the best proficients will be glad to be assisted that it seems to me equally fitted for both sorts of Readers which shall bring with them a sincere desire of their own either present or future advantages The Devotion part in the conclusion is no way inferior being a most seasonable aid to every mans infirmities and hath extended it self very particularly to all our principal concernments The Introduction hath supplyed the place of a Preface which you seem to desire from me and leaves me no more to add but my Prayers to God That the Author which hath taken care to conveigh so liberal an Alms to the Corban so secretly may not miss to be rewarded openly in the visible power and benefit of this work on the hearts of the whole Nation which was never in more need of such supplies as are here afforded That His Allsufficient Grace will bless the seed sown and give an abundant encrease is the humblest request of March 7. 1657. Your assured Friend H. HAMMOND A TABLE Of the CONTENTS of the several CHAPTERS or PARTITIOâ—S in this Book Which according to this Division by Reading one of these Chapters every Lords Day the whole may be Read over Thrice in the year PARTITION 1. OF the Duty of Man by the light of Nature by the light of Scripture Of Faith the Promises of Hope of Love c. page 1. PARTITION 2. Of Humility of Submission to Gods Will in respect of Obedience of Patience in all sorts of Sufferings and of Honour due to God in several wayes in his House Possessions His Day Word Sacraments c. page 34. PARTITION 3. Of the Lords Supper Of Preparation before Receiving of Duties to be done at the Receiving and afterwards c. page 67. PARTITION 4. Honour due to Gods Name Of Sinning against it Blasphemy Swearing Assertory Oaths Promissory Oaths Vnlawful Oaths Of Perjury Of Vain Oaths and the Sin of them c. page 98. PARTITION 5. Of Worship due to Gods Name Of Prayer and its several parts Of Publick Prayers iâ— the Church in the Family Of Private Prayâ—er Of Repentance c. Of Fâ—sting page 109 PARTITION 6. Of Duties to our Selves Of Sobriety Humility The great Sin of Pride the Danger the Folly of this Sin Of Vain-Glory the Danger Folly Means to prevent it Oâ— Meekness the Means to obtain it c. page 136 PARTITION 7. Of Contentedness and the Contraries tâ— it Murmuring Ambition Covetoâ—sness Envy Helps to Contentedness Of Dutie which concern our Bodies Of Chastity Helpâ— to it Temperance Rules of Temperance iâ— Eating c. page 158. PARTITION 8. Of Temperance in Drinking False Ends oâ— Drinking viz. Good fellowship Putting away Cares c. page 177. PARTITION 9. Temperance in Sleep The Rule of it c. Of Recreation of Apparel page 197 PARTITION 10. Of Duties to our Neighbours Of Justice Negative and Positive Of the Sin of Murâ—her Of the Hainousness of it The Punishments of it And the Strange Discoveries thereof Of Maiming Wounds and stripes page 206. PARTITION 11. Of Justice about the Possessions of our Neighbour Against Injuring him as Concerning his Wife His Goods Of Malice Covetousness Oppression Theft Of Paying Debts c. page 226. PARTITION 12. Of Theft Stealing the Goods of our Neighbour Of Deceit in Trust in Traffick Of Restitution c. page 238. PARTITION 13. Of False Reports False Witness Slanders Whisperings Of Despising and Scoffing for Infirmities Calamities Sins c. Of Positive Justice Speaking the Truth Of Lying Of Humility and Pride Of Envy Detraction Of Gratitude c. page 251. PARTITION 14. Of Duty to Parents Magistrates Pastors c. Of the Duty of Parents to Children c. page 278. PARTITION 15. Of Duty to our Brethren and Relations Husband Wife Friends Masters Servants page 305. PARTITION 16. Other Branches of our Duty to our Neighbour Of Charity to Mens Souls Bodiesâ— Goods c. page 329. PARTITION 17. Of Charity Alms-giving c. Of Charity in respect of our Neighbours Credit Of Peace-making Of going to Law Of Charity to our Enemies c. Christian Duties both Possible and pleasant page 358. A TABLE of the PRAYERS Prayers for Morning 562 Prayers for Night 570 Collects for several Graces 577 A Paraphrase on the Lords Prayer 591 Pious Ejaculations out of the Book of Psalms 594 Brief heads of Examination before the Sacrament 598 Prayers before the Sacrament 613 Ejaculations at the Lords Table c 619 Prayers after the Sacrament 621 Prayers for the Sick 631 Ejaculations for the Sick 63â— Prayers for Publick Calamities 644 A PREFACE To the ensuing TREATISE Shewing the Necessity of Caring for the Soul § 1. THE only intent of this ensuing Treatise is to be a short plain direction to the very meanest Readers to behave themselves so in this world that they may be happy for ever in the next But because 't is in vain to tell men their duties till they be perswaded of the necessity of performing it I shall before I proceed to the particulars required of every Christian endeavour to win them to the practice of one general duty preparatory to all the rest and that is the consideration and care of their own Souls without which they will never think themselves much concern'd in the other 2. Man We know is made up of two parts a body and a soul The body only the husk or shell of the soul a lump of flesh subject to many diseases and pains while it lives and at last to death it self and
person to his benefactor that is one that hath done him good of what kind soever whether spiritual or corporal and the duty of that person is first thankfulness that is a ready and hearty acknowledgment of the courtesie received secondly prayer for Gods blessings and rewards upon him and thirdly an endeavour as opportunity and ability serves to make returns of kindness by doing good turnes back again This duty of gratitude to benefactors is so generally acknowledged by all even the most barbarous and savagest of men that he must have put off much of his humane nature that refuses to perform it The very Publicans and sinners as our Saviour sayes do good to those that do good to them 35. Yet how many of us fail even in this how frequent is it to see men not only neglect to repay courtesies but return injuries in stead of them It is too observable in many particulars but in none more then in the case of advice and admonition which is of all others the most precious part of kindness the reallest good turn that can be done from one man to another And therefore those that do this to us should be look't on as our prime and greatest benefactors But alas how few are there that can find gratitude shall I say nay patience for such a courtesie Go about to admonish a man of a fault or tell him of an error he presently looks on you as his enemy you are as St. Paul tells the Galatians Chap. 4. 16. become his enemy because you tell him the truth such a pride there is in mens hearts that they must not be told of any thing amiss though it be with no other intent but that they may amend it A strange madness this is the same that it would be in a sick man to flie in the face of him that comes to cure him on a fancy that he disparaged him in supposing him sick so that we may well say with the wise man Pro. 12. 1. He that hateth reproofe is brutish There cannot be in the world a more happy temper for it fortifies a man in his sins raises such mounts and bulwarks about them that no man can come to assault them and if we may believe Solomon destruction will not fail to attend it Pro. 29. 1. He that being of ten reproved hardneth his neck shall suddenly be destroyed and that without remedy But then again in respect of the admonisher 't is the greatest injustice I may say cruelty that can be he comes in tenderness and compassion to rescue thee from a danger and to that purpose puts himself upon a very uneasy task for such the general impatience men have to admonition hath now made it and what a defeat what a grief is it to him to find that in stead of reforming the first fault thou art run into a second to wit that of causeless displeasure against him This is one of the worst and yet I doubt the commonest sort of unthankfulness to benefactors and so a great failing in that duty we owe to that sort of relation But perhaps these will be look't on as remote relations yet 't is sure they are such as challenge all that duty I have assigned to them I shall in the next place proceed to those relations which are by all acknowledged to be of the greatest neerness PARTITION XIV Of DUTY to PARENTS Magistrates Pastors c. Of the DUTY of PARENTS to Children c. § 1. THE first of those neerer sorts of relations is that of a Parent And here it will be necessary to consider the several sorts of Parents according to which the duty to them is to be measured Those are these three the Civil the Spiritual the Natural 2. The Civil Parent is he whom God hath establisht the Supreme Magistrate who by a just right possesses the throne in a Nation This is the common Father of all those that are under his authority The duty we owe to this Parent is first Honour and Reverence looking on him as upon one on whom God hath stamped much of his own power and authority and therefore paying him all honour and esteem never daring upon any pretence whatsoever to speak evil of the ruler of our people Acts 23. 5. 3. Secondly Paying Tribute This is expresly commanded by the Apostle Rom. 13. 6. Pay ye tribute also for they are Gods Ministers attending continually upon this very thing God has set them apart as Ministers for the common good of the people and therefore 't is all justice they should be maintained and supported by them And indeed when it is considered what are the cares and troubles of that high calling how many thorns are plated in every Crown we have very little reason to envy them these dues and it may truly be said there is none of their poor labouring subjects that earns their living so hardly 4. Thirdly We are to pray for them this is also expresly commanded by the Apostle 1 Tim. 2. 2. to be done for Kings and for all that are in authority The businesses of that calling are so weighty the dangers and hazards of it so great that they of all others need prayers for Gods direction assistance and blessing and the prayers that are thus poured out for them will return into our own bosomes for the blessings they receive from God tend to the good of the people to their living a quiet and peaceable life as it is in the close of the verse forementioned 5. Fourthly We are to pay them Obedience This is likewise strictly charged by the Apostle 1 Pet. 2. 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as Supreme or unto Governours as those that are sent by him We owe such an obedience to the Supreme power that whoever is authorised by him we are to submit to and St. Paul likewise is most full to this purpose Rom. 13. 1. Let every Soul be subject to the higher powers and again ver 2. Whosoever resisteth the pouers resisteth the Ordinance of God And 't is observable that these precepts were given at a time when those powers were Heathens and cruel persecutors of Christianity to shew us that no pretence of the wickedness of our rulers can free us of this duty An obedience we must pay either active or passive the active in the case of all lawful commands That is whenever the Magistrate commands something which is not contrary to some Command of God we are then bound to act according to that command of the Magistrate to do the thing he requires But when he injoins any thing contrary to what God hath Commanded we are not then to pay him this active obedience we may nay we must refuse thus to act yet here we must be very well assured that the thing is so contrary and not pretend conscience for a cloak of stubborness we are in
seeing and therefore since he hath pronounced death to be the reward of that sin 't is not unreasonable to expect he may himself inflict it that they who watch for the death of their Parents may untimely meet with their own The fifth Commandment promiseth long life as the reward of honouring the Parent to which 't is very agreeable that untimely death be the punishment of the contrary and sure there is nothing more highly contrary to that duty then this we are now speaking of the cursing our Parents 14. The third duty we owe to them is obedience This is not onely contained in the fifth Commandment but expresly injoined in other places of Scripture Eph. 6. 1. Children obey your Parents in the Lord for this is right and again Col. 3. 20. Children obey your Parents in all things for this is well pleasing to the Lord. We owe them an obedience in all things unless where their commands are contrary to the commands of God for in that case our duty to God must be preferred and therefore if any Parent shall be so wicked as to require his child to steal to lye or to do any unlawful thing the child then offends not against his duty though he disobey that command nay he must disobey or else he offend against a higher duty even that he owes to God his Heavenly Father Yet when 't is thus necessary to refuse obedience he should take care to do it in such a modest and respectful manner that it may appear 't is conscience onely and not stubborness moves him to it But in case of all lawful commands that is when the thing commanded is either good or not evil when it hath nothing in it contrary to our duty to God there the child is bound to obey be the command in a weightier or lighter matter How little this duty is regarded is too manifest every where in the world where Parents generally have their children no longer under command then they are under the rod when they are once grown up they think themselves free from all obedience to them or if some do continue to pay it yet let the motive of it be examined and 't will in too many be found onely worldly prudence They fear to displease their Parents lest they should shorten their hand toward them and so they shall loose somewhat by it but how few are there that obey purely upon conscience of duty This sin of disobedience to Parents was by the Law of Moses punishable with death as you may read Deut 21. 18. but if Parents now a dayes should proceed so with their children many might soon make themselves chidless 15. But of all acts of disobedience that of marrying against the consent of the Parent is one of the highest Children are so much the goods the possessions of the Parent that they cannot without a kind of theft give away themselves without the allowance of those that have the right in them and therefore we see under the Law the Maid that had made any vow was not suffered to perform it without the consent of the Parent Num. 30. 5. the right of the Parent was thought of force enough to cancel and make void the Obligation even of a vow and therefore surely it ought to be so much considered by us as to keep us from making any such whereby that right is infringed 16. A fourth duty to the Parent is to assist and minister to them in all their wants of what kind soever whether weakness and sickness of body decayedness of understanding or poverty and lowness of estate in all these the child is bound according to his ability to relieve and assist them for the two former weakness of body and infirmity of mind none can doubt of the duty when they remember how every child did in his infancy receive the very same benefit from the Parent the child had then no strength to support no understanding to guide it self the care of the Parents was fain to supply both these to it and therefore in common gratitude whenever either of these becomes the Parents case as sometimes by great age or some accident both do the child is to perform the same offices back again to them As for that of relieving their poverty there is the very same Obligation to that with the former it being but just to sustain thy Parent who has formerly sustained thee but besides this Christ himself teaches us that thâ—s is contained within their precept of honouring the Parents for when Mar. 7. 13. he accuses the Pharisees of rejecting the Commandment of God to cleave to their own traditions he instances in this particular concerning the relieving of Parents whereby 't is manifest that this is a part of that duty which is injoined in the fifth Commandment as you may see at large in the Text and such a duty it is that no pretence can absolve or acquit us of it How then shall those answer it that deny relief to their poor Parents that cannot part with their own excesses and superfluities which are indeed their sins to satisfie the necessities of those to whom they owe their being Nay some there are yet worse who out of pride scorn to own their Parents in ther poverty Thus it often happens when the child is advanced to dignity or wealth they think it a disparagement to them to look on their Parents that remain in a low condition it being the betraying as they think to the world the meanness of their birth and so the poor Parent fares the worse for the prosperity of his child This is such a pride and unnaturalness together as will surely find a sharp vengeance from God for if Solomon observe of pride alone that it is the fore-runner of destruction Prov. 16. 18. we may much rather conclude so of it when it is thus accompanied 17. To this that hath been said of the duty of children to theâ—r Parents I shall add onely this That no unkindness no fault of the Parent can acquit the child of this duty but as St. Peter tels servants 1 Pet. 2. 18. that they must be subject not onely to the good and gentle masters but also to the froward so certainly it belongs to children to perform duty not onely to the kind and vertuous but even to the harshest and wicked'st Parent For though the gratitude due to a kind Parent be a very forcible motive to make the child pay his duty yet that is not the onely nor chiefest ground of it That is laid in the Command of God who requires us thus to honour our Parents and therefore though we should suppose a Parent so unnatural as never to have done any thing to oblige the child which can hardly be imagined yet still the Command of God continues in force and we are in conscience of that to perform that duty to our Parents though none of the other tye of gratitude should lye on
us But as this is due from the child to the Parents so on the other side there are other things also due from the Parents to the child and that throughout the several states and ages of it 18. First There is the care of nourishing and sustaining it which begins from the very birth and continues a duty from the Parent till the child be able to perform it to himself This is a duty which nature teaches even the savages beasts have a great care and tenderness in nourishing their young and therefore may serve to reproach and condemn all Parents who shall be so unnatural as to neglect this I shall not here enter into the question whether the mother be obliged to give the child its first nourishment by giving it suck her self because 't will not be possible to affirm universally in the case there being many circumstances which may alter it and make it not onely lawful but best not to do it all I shall say is that where no impediment of sickness weakness or the like does happen 't is surely best for the mother her self to perform this office there being many advantages to the child by it which a good Mother ought so far to consider as not to sell them to her own sloth or niceness or any such unworthy motive for where such onely are the grounds of forbearing it they will never be able to justifie the omission they being themselves unjustifiable But besides this first care which belongs to the body of the child there is another which should begin neer as early which belongs to their Souls and that is the bringing them to the Sacrament of Baptism thereby to procure them an early right to all those precious advantages which that Sacrament conveyes to them This is a duty the Parents ought not to delay it being most reasonable that they who have been instruments to convey the stain and pollution of sin to the poor Infant should be very earnest and industrious to have it washt off as soon as may be Besides the life of so tender a creature is but a blast and many times gone in a moment and though we are not to despair of Gods mercy to those poor children who dye without Baptism yet surely those Parents commit a great fault by whose neglect it is that they want it 19. Secondly The Parents must provide for the education of the child they must as Solomon speaks Prov. 22. 6. Train up the child in the way he should go As soon therefore as children come to the use of reason they are to be instructed and that first in those things which concern their eternal well-being they are by little and little to be taught all those things which God hath Commanded them as their duty to perform as also what glorious rewards he hath provided for them if they do it and what grievous and eternal punishments if they do it not These things ought as early as is possible to be instilled into the minds of children which like new vessels do usually keep the savour of that which is first put into them and therefore it neerly concerns all parents to look they be at first thus seasoned with Vertue and Religion 'T is sure if this be neglected there is one ready at hand to fill them with the contrary the devil wil be diligent enough to instil into them all wickedness and vice even from their cradles and there being also in all our natures so much the greater aptness to evil then to good there is need of great care and watchfulness to prevent those endeavours of that enemy of Souls which can no way be but by possessing them at first with good things breeding in them a love to vertue a hatred of vice that so when the temptations come they may be armed against them This surely is above all things the duty of Parents to look after and the neglect of it is a horrible cruelty We justly look upon those Parents as most unnatural wretches that take away the life of their child but alas that his mercy and tenderness compared to this of neglecting his education for by that he ruines his Soul makes him miserable eternally and God knowes multitudes of such cruel Parents there are in the world that thus give up their children to be possest by the Devil for want of an early acquainting them with the wayes of God nay indeed how few there are that do conscionable perform this duty is too apparent by the strange rudeness and ignorance that is generally among youth the children of those who call themselves Christians being frequently as ignorant of God and Christ as the meerest Heathens But whoever they are that thus neglect this great duty let them know that it is not onely a fearful misery they bring upon their poor children but also a horrible guilt upon themselves For as God sayes to the careless watchmen Ezeck 3. 18. That if any soul perish by his negligence that soul shall be required at his hands so surely will it fare with all parents who have this office of watch-men intrusted to them by God over their own children A second part of education is the bringing them up to some imployment busying them in some honest exercise whereby they may avoid that great snare of the Divel Idleness and also be taught some useful art or trade whereby when they come to age they may become profitable to the Commonwealth and able to get an honest living to themselves 20. To this great duty of educating of children there is required as means first encouragement secondly correction incouragement is first to be tryed we should endeavour to make children in love with duty by offering them rewards and invitations and whenever they do well take notice of it and encourage them to go on It is an ill course some parents hold who think they must never appear to their children but with a face of sowreness and austerity this seems to be that which St. Paul forwarnes parents of when he bids fathers not to provoke their children to wrath Col. 3. 21. To be as harsh and unkind to them when they do well as if they do ill is the way to provoke them and then the Apostle tels us in the same verse what will be the issue of it they will be discouraged they will have no heart to go on in any good course when the parent affords them no countenance The second means is correction and this becomes seasonable when the former will do no good when all faire means perswasions and encouragements prevail not then there is a necessity of using sharper and let that be first tryed in words I mean not by railing and foul language but in sober yet sharp reproof but if that fail too then proceed to blowes and in this case as Solomon sayes he that spareth his rod hateth his son Prov. 13. 24. 'T is a cruel fondness that to spare
a few stripes at present will adventure him to those sad mischiefs which commonly befall the child that is left to himself But then this correction must be given in such a manner as may be likely to do good to which purpose it must first be given timely the child must not be suffered to run on in any ill till it have got a habit and a stubborness too This is a great error in many parents they will let their children alone for divers years to do what they list permit them to lye to steal without ever so much as rebuking them nay perhaps please themselves to see the witty shifts of the child and think it matters not what they do while they are little But alas all that while the vice gets root and that many times so deep a one that all they can do afterwards whether by words or blowes can never pluck it up Secondly correction must be moderate not exceeding the quality of the fault nor the tenderness of the child Thirdly it must not be given in rage if it be it wâ—ll not only be in danger of being immoderate but it will lose its effect upon the child who will think he is corrected not because he has done a fault but because his parent is angry and so will rather blame the parent then himself whereas on the contrary care should be taken to make the child as sensible of the fault as of the smart without which he will never be throughly amended 21. Thirdly after children are grown up are past the age of education there are yet other offices for the parent to perform to them the parent is still to watch over them in respect of their souls to observe how they practice those precepts which were given them in their education and accordingly to exhort incourage or reprove as they find occasion 22. So also for their outward estate they are to put them into some course of living in the world if God have blest the parents with wealth according to what he hath he must distribute to his children remembring that since he was the instrument of bringing them into the world he is according to his ability to provide for their comfortably living in it they are therefore to be look't on very unnatural parents who so they may have enough to spend in their own riots and excess care not what becomes of their children never think of providing for them Another fault is usual among parents in this business they defer all the provisions for them till themselves be dead heap up perhaps great matters for them against that time but in the mean time afford them not such a competency as may enable them to live in the world There are several mischiefs come from this first it lessens the childs action to his parent nay sometimes it proceeds so far as to make him wish his death which though it be such a fault as no temptâ—tion can excuse in a child yet ' tâ—s also a great fault in a parent to gâ—ve that temptation Sâ—condly it puts the child upon shifts and tricks many times dishonest ones to supply his necessities this is I doubt not a common effect of it the hardness of parents has often put men upon very unlawful courses which when they are once acquainted with perhaps they never leave though the fiâ—st occasion cease and therefore parents ought to beware how they run them upon those hazards Besides the parent loses that contentment which he might have in seeing his children live prosperously and comfortably which none but an arrant earth-worm would exchange for the vain imaginary pleasure of having money in his chest But in this business of providing for children there is yet another thing to be heeded and that is that the parent get that wealth honestly which he makes their portion else 't is very far from being a provision there is such a curse goes along with an ill-gotten estate that he that leaves such a one to his child do but cheat and deceive him makes him believe he has left him wealth but has withall put such a canker in the bowels of it that is sure to eat it out This is so common an observation that I need say nothing to confirm the truthâ— of it would God it were as generally laid to heart as it seems to be generally taken notice of Then surely parents would not account it a reasonable motive to unjust dealing that they may thereby provide for their children for this is not a way of providing for them nâ—y 't is the way to spoil them of whatever they have lawfully gathered for them the least mite of unlawful gain being of the nature of leaven which sowres the whole lump bringing down curses upon all a man possesseth Let all parents therefore satisfie themselves with such provisions for their children as God shall enable them honestly to make assuring themselves how little soever it be 't is a better portion then the greatest wealth unjustly gotten according to that of Solomom Pro. 16. 8. Better is a little with righteousness then great revenues without right 23. A fourth thing the parent owes to the child is good example he is not only to set him rules of vertue and godliness but he must himself give him a pattern in his own practice we see the force of example is infinitely beyond that of precept especiaâ—ly where the person is one to whom we bear a reverence or with whom we have a continual conversation both which usually meet in a Parent It is therefore a most necessary care in all Parents to behave themselves so before their children that their example may be a means of winning them to vertue But alas this age affords little of this care nay so far 't is from it that there are none more frequently the instruments of corrupting children then their own Parents And indeed how can it be otherwise while men give themselves liberty to all wickedness 't is not to be hoped but that the children which observe it will imitate it the child that sees his father drunk will sure think he may be so too as well as his father So he that bears him swear will do the like and so for all other vices and if any Parent that is thus wicked himself should happen to have so much more care of his childs Soul then his own as to forbid him the things which himself practices or correct him for the doing them 't is certain the child will account this a great injustice in his father to punish him for that which himself freely does and so he is never likely to be wrought upon by it This consideration layes a most strict tye upon all Parents to live Christianly for otherwise they do not onely hazard their own Souls but those of their children also and as it were purchase an estate of inheritance in Hell 24. A fifth duty of Parents is blessing their children
the way of doing that is double first by their prayer they are by daily and earnest prayers to commend them to Gods protection and blessing both for their spiritual and temporal estate and secondly by their piety they are to be such persons themselves as that a blessing may descend from them upon their posterity This is often promised in Scipture to godly men that their seed shall be blessed Thus in the second commandment God promises to shew mercy to the thousand generation of them that love him and keep his commandments And it is very observable in the Jews that though they were a stiffe necked generation and had very grievously provoked God yet the godliness of their forefathers Abraham Isaac and Jacob did many times move God to save them from destruction on the other side we see that even good men have fared the worse for the iniquities of their fathers Thus when Josiah had destroyed idolatry restored Gods service and done good beyond all the Kings that were before him yet there was an old arreare of Manasseh his grandfather which all this piety of his would not blot out but he resolves to cast Judah also out of his sight as you may read at large 2 Kings 23. If therefore parents have any bowels any kindness towards their children any real desire of their prosperity let them take care by their own godly life to entaile a blessing upon them 25 Sixthly parents must take heed that they use their power over their children with equity and moderation not to oppress them with unreasonable commands only to exercise their own authorâ—ty but in all things of weight to consider the real good of their children and to presse them to nothing which may not consist with that This is a rule whereof parents may often have use but in none greater then in the business of marrying their children wherein many that otherwise are good parents have been to blame when out of an eagerness of bestowing them wealthily they force them to marry utterly against their own inclinations which is a great tyranny and that which frequently betrayes them to a multitude of mischiefs such as all the wealth in the world cannot repaire There are two things which parents ought especially to consider in the matching of their children the first how they may live Christianly and to that purpose to chuse a vertuous and pious person to link them with the second is how they may live cheerfully and comfortably in this world and to that end though a competency of estate may be necessary to be regarded yet surely abundance is no way requisite and therefore that should not be too vehemently sought after that which much more tends to the happiness of that state is the mutual kindness and liking of the parties without which marriage is of all other the most uncomfortable condition and therefore no parent ought to thrust a child into it I have now done with the first sort of relation that of a parent PARTITION XV. Of DUTY to our BRETHREN and Relations Husband Wife Friends Masters Servants § 1 THE second sort of relation is that of a brother now brotherhood may be two fold either natural or spiritual the natural may in the largest extent contain under it all mankind all that partake of the same nature but I shall not consider it so in this place having already mentioned those gegeneral duties which belong to all as such I now speak of that natural brother-hood that is between those that are the children of the same immediate parent and the duty of these is to have united hearts and affections This nature points out to them they partaking in a more especial manner of each others substance and therefore ought to have the greatest tenderness and kindness each to other thus we see Abraham make it an argument why there should be no contention between him and Let because they were brethren Gen. 13. 8. And though by brethren there is meant only cousins yet that helps the more strongly to conclude that this neerer relation is in reason to be a greater barr to strife as also that this kindness is in some degree to be extended to all that have any neerness of blood to us 2. This kindness and love between brethren and sisters ought to be very firmly grounded in their hearts if it be not they will be of all others in most danger of disagreeing for the continual conversation that is among them whilst they are at home in the fathers house will be apt to minister some occasion of jar Besides the equality that is among them in respect of birth often makes them inclinable to envy each other when one is in any respect advanced above the other Thus we see Josephs brethren envyed him because he had most of his fathers love and Rachel envyed her sister Leah because she was fruitful therefore for the preventing of such temptations let all who have brethren and sisters possesse their mind with a great and real kindness to them look on them as parts of themselves and then they wil never think fit either to quarrel with them or to envy them any advantage any more then one part of the body does another of the same body but will strive to advance and help forward the good of each other 3. The second kind of brotherhood is spiritual that contains all those who profess the same faith with us the Church in our baptism becomes a mother to each baptized person and then surely they that have the relation of children to her must have also the relation of brethren to each other and to this sort of brethren also we owe a great deal of tenderness and affection the spiritual bond of Religion should of all others the most closely unite our hearts This is the brotherhood which St. Peter exhorts us to love 1 Pet. 2. 17. And to it we are in an especial manner bound to do all good offices Do good saith the Apostle to all but especially to them that are of the houshold of faith Gal. 6. 10. Our compassions are to be most melting towards them of all others in all their needs Christ tels us that whosoever gives but a cup of cold water to any in the name of a disciple shall not lose his reward Mat. 10. 42. From whence we may assure our selves that this peculiar love to Christians as Christians is very acceptable in his sight 4. Several duties there are required of us to these brethren one principal is the holding communion with them and that first in doctrine we are constantly to continue in the belief and profession of all those necessary truths by which we may be markt out as followers and disciples of Christ this is that faith which St. Jude speaks of which was once delivered to the Saints Iude 3. by keeping whereof we continue still united to this spiritual brotherhood in respect of profession
among us there being nothing more common then to see men make large professions to those who as soon as their back are turned they either deride or mischief Fifthly it casts out all mercenariness and self-seeking 't is of so noble and generous a temper that it dispises all projectings for gain or advantage love seeketh not her own 1 Cor. 13. 5. And therefore that huckstering kind of love so much used in the world which places it self only there where it may fetch in benefit is very far from this charity Lastly It turns out of the heart all malice and desire of revenge which is so utterly contrary to it that it is impossible they should both dwell in the same brest 't is the property of love to bear all things 1 Cor. 13. 7. To endure the greatest injuries without thought of making any other return to them then prayers and blessings and therefore the malicious revengeful person is of all others the greatest stranger to this charity 'T is true if this vertue were to be exercised but towards some sort of persons it might consist with malice to others it being possible for a man that bitterly hates one to love another but we are to take notice that this charity must not be so confined but must extend and stretch it self to all men in the world particularly to enemies or else it is not that divine charity commended to us by Christ. The loving of friends and benefactors is so low a pitch that the very Publicans and sinners the worst of men were able to attain to it Mat. 5. 46 And therefore 't is not counted rewardable in a Disciple of Christ No he expects we should soar higher and therefore hath set us this more spiritual and excellent precept of loving of enemies Mat. 5. 44. I say unto you love your enemies bless them that curse you and pray for them which despitefully use you and persecute you and whoever does not thus will never be owned by him for a disciple We are therefore to conclude that all which hath been said concerning this Charity of the affections must be understood to belong as well to our spitefullest enemy as our most obliging friend But because this is a duty to which the froward nature of man is apt to object much 't will not be amiss to insist a little on some considerations which may inforce it on us And first consider what hath been already toucht on that it is the Command of Christ both in the Text above mentioned and multitudes of others there being scarce any precept so often repeated in the New Testament as this of loving and forgiving of enemies Thus Eph. 4. 32. Be ye kind one to another tender hearted forgiving one another and again Col. 3. 13. Forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also do ye So also 1 Pet. 3. 9. Not rendring evil for evil nor railing for railing but contrariwise Blessing A whole volume of Texts might be brought to this purpose but these are certainly enough to convince any man that this is strictly required of us by Christ and indeed I think there are few that ever heard of the Gospel but know it is so The more prodigiously strange is it that men that call themselves Christians should give no degree of obedience to it nay not onely so but even publickly avow and profess the contrary as we daily see they do it being ordinary to have men resolve and declare that they will not forgive such or such a man and no consideration of Christs Command can at all move them from their purpose Certainly these men understand not what is meant by the very word Christian which signifies a Servant and Disciple of Christ and this Charity is the very badg of the one the lesson of the other and therefore 't is the greatest absurdity and contradiction to profess themselves Christians and yet at the same time to resist this so express Command of that Christ whom they own as their Master If I be a Master saith God where is my fear Mal. 1. 6. Obedience and reverence are so much the duties of Servants that no man is thought to look on him as a Master to whom he payes them not Why call ye me Lord Lord and do not the things that I say saith Christ Luk. 6. 46. The whole world is divided into two great Families Christs and Satans aâ—d the obedience each man payes signifies to which of these Masters he belongs if he obey Christ to Christ if Satan to Satan Now this sin of malice and revenge is so much the dictate of that wicked spirit that there is nothing can be a more direct obeying of him 't is the taking his livery on our backs the proclaiming whose servants we are What ridiculous impudence is it then for men that have thus entred themselves of Satans Family to pretend to be the Servants of Christ Let such know assuredly they shall not be owned by him but at the great day of accompt be turned over to their proper Master to receive their wages in fire and brimstone A second consideration is the example of God this is an argument Christ himself thought fit to use to impress this duty on us as you may see Luk 6. 35 36. where after having given the Command of Loving enemies he incourages to the practice of it by telling that it is that which will make us the Children of the Highest that is 't will give us a likeness and resemblance to him as children have to their Parents for he is kind to the unthankful and the evil And to the same purpose you may read Mat. 5. 45. He maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust And sure this is a most forcible consideration to excite us to this duty God we know is the fountain of perfection and the being like to him is the summe of all we can wish for and though it was Lucifers fall his ambition to be like the most high yet had the likeness he affected been onely that of Holyness and Goodness he might still have been an Angel of light This desire of imitating our Heavenly Father is the especial mark of a child of his Now this kindness and goodness to enemies is most eminently remarkable in God and that not onely in respect of the temporal mercies which he indifferently bestowes on all his sun and rain on the unjust as in the Text forementioned but chiefly in his spiritual mercies We are all by our wicked works Col. 1. 21. Enemies to him and the mischief of that enmity would have fallen wholly upon our selves God had no motive besides that of his pity to us to wish a reconciliation yet so farr was he from returning our enmity when he might have revenged himself to our eternal ruine
its parts Confession Petitions For our Souls Bodiâ—â— Deprâ—cation Of sin Of punishmâ—â—t Intercession Thankâ—â—â—ving Spiritual Mercies Temporal Publick Prayer in the Church In the family Private Prayer Frequency in Prayer The advantages of Prayer Honour Benefit Pleasantness Carnallity one reason of its seeming otherwise Want of one another To ask nothing unlawful To ask in Faith In humility With attention Helps against wandring 〈…〉 〈◊〉 Prayer for Gods aid Watchfulnesse With Zeal With purity To right ends Bodily worship Repentance A turning from sin to God Times for this Duty Daily At set times In the time of affliction At Death The danger of deferring it till then The disadvantages of a death-bed repentance The custom of sin Bodily pains Danger of unsincerity Fasting Fasting a a revenge upon our selves Such revenges acceptable with God Yet no satisfaction for sins Times of fasting Second branâ—h of our dâ—ty to God Inward Idolatry Duty to our selves Humility The great sin of pride The danger Drawing into other sins Frustrating of remedies Betraying to punishment The folly In respect of the goods of Nature The goods of fortune The goods of grace Means of Humility Vain glory The sin The danger The folly â—elps aâ—â—inst vain â—â—â—ry Meekness Advantages of it Means of obtaining it Consideration Of our state The rule by which to trie our state The danger of inconsideration Our actions Before we do them After they are done Frequency of consideration Danger of omitting it Contentedness Contrary to murmuring To ambition To covetâ—usness Covetousness contrary to our duty to God To our selves To our neighbourâ— Contentedness contrary to envy Helps to contentedness Diligence Watchfulness against sin Industry in improving gifts Of Nature Of Grace To improve good motions The dangâ—â— of the contrary Chastity Uncleanness forbidden in the very lowest degrees The mischiefs of it To the Soul To the Body The Iudgments of God against it It shuts out from Heaven Helps to chastity Temperance In Eating Ends of eating Preserving of life Of Health Ru'es of Temperance in eating Means of it Temperancâ— in Drinkâ—ing False ends of drinking Good fellowship Preserving of kindness Cheering the spirits Putting away cares Passing away time Preventing reproach Pleasure of the drink Bargaining Degrees of this sin The great guilt of the strong drinkers The great mischiefs of this sin Exhortation to forsake it The difficulties of doing so considered Seeming nâ—â—â—ssity of drink Want of imployment Perswasions and reproaches of men The means of resisting them Which the advantages 〈◊〉 the hurt Reject the temptationâ— at the veâ—â— beginning The seâ—urity of doing so The efficaâ—y of these means if not hindred by love of the sin That lovâ— makes mâ—â— loth to beâ—lieve it dangerouâ— Sleep The rule of temperance therein The many sins that fâ—â—lâ—w tâ—e transgressing of it Other mischiefs of sloth Temperance in Recreation Cautions tâ—he observeâ— in them Undue end of sports Temperance in Apparel Apparel designed foâ— covering of shame Fencing from cold Distinction of persons Too much sparing a fault as well as excess Duty to our Neighbour Iustice. Negative To the Soul In the natural sence In the spiritual Drawing to sin the greatest injury Direct means of Indirect Men sadly to consider whom they have thus injured Heartily to bewail it Endeavour to repair it Negative justice to the body In respect of the life Several ways of being guilty of murder The Hainousness of the sin The great punishments attending it The strange discoveries of it We must waâ—ch diligently aâ—gainst all approaches of this sin Maiming â— great injury That which every man dreads for himself Yet worse if the man be poor Necessity of making what satisfaction we can Wounds and stripes injuries also This cruelty to others the effect of pride His possession Hâ—s wife The enticing a mans wife the greatest injustice To the woman To the man The most irrepairable His goods Malicious injustice Covetous injustice Oppression Gods vengeance against it Theft Not paying what we borrow What we are bâ—und for What we have promised Stealing the goods of our neighbour Deceit In Trust. In Traffick The sellers concealing the faults of his ware His over-rating it Fraud in the Buyer Many Temptations to deceit in Traffick The commonness of injustiee a reproach to Christianity It is not the way to enrich a man It ruines the Soul Eternally The necessity of Restitution His credit False witness Publick slanders Whispering Several steps towards this sin Despising and scoffing For infirmities For calamities Forsi â— Destroying the credit a great injury And irrepairable Yet every guilty person must do all he can to repaire the injury Iustice in the thoughts Positive Iustice. Speaking Truth a due to all men Lying expresly forbiden in Scripture The great commonness and folly of this sin Courteous behaviour a due to all men Not payed by the proud man Meekness a due to all men Brauling very inâ—ufferable It leads to that great sin of cursing Particular dues A respect due to men of extraordinary gifts We are not to envy them Nor detract from them The folly of both those sins A respect due to men in regard of their râ—nks and qualities Dues to those that are in any sort â—f want To the poor God withdraws those abilities which are not thus imployed Dues in respect of relations Gratitude to Benefactors The contrary too common Duty to Parents Dues to the Supreme Magistrate Honour Tribute Prayers for them Obedience Duties to our Pastors Love Esteem Maintenance Obedience Prayer for them Duties to our natural Parents Reverence Love Obedience Especially in their Marriage Ministring to their wants Duty to be paid even to the worst Parents Duty of Parents to children To Nourish them Bring them to Baptism Educate them Meane towards the educating of children The parent to watch over their souls even when they are grown up To provide for their subsistence To give them good example To bless them To give no unreasonable commands Dues to brethren Natural The necessity of love among brethren Spiritual brotherhood Our duty to hold communion with these brethren To bear with their infirmities To restore them after falls To sympathy with them The wife owes to the husband obedience Fidelity Love The faults of the Husband acquits not from these duties 〈…〉 Faithfulness Maintenance Instruction Husbands and Wâ—ves mutuâ—lly to pray for and assist each other in all good The vertue of the person the chief consideration in Marriage Unlawful Marriages Friendship It s dutiâ—â— Faithfulness Assistance Admonition Prayer Constancy Servantâ— owe to the Masters â—â—bedience Fidelity Submission to rebuke Diligence Masters owe to their Servants Iustice. Admonition Good example Means of Instruction Moderation in commandâ— Encouragement in well-doing Charity In the Affections To mens Souls To their Bodies Goods and Credit Effects of this Charity It casts out Envy Pride Censoriousness Dissembling Self-seeking Revenge Tâ—is charity to be extended even to enemies Motives thereunto Command of Christ. Example of God The disproportion between our offences against God and mens against us Pleasantness of this Duty Compared with the painfulness of the contrary If we forgive not God will not forgive us Gratitude to God The first riâ—ing of rancour to be supprest Charity in the Actions Towards the mind of our Neighbour His Soul Charity in respect of the Body Charity in respect of the Goods Towards the rich Towards the poor Motives of Alms-giving Manner of Alms giving Cheerfully The fear of impoverishing our selves by it vain and impious Give seasonably Of cruâ—lâ—y Prudâ—ntly Liberally Charity in respect of the Credit The acts of Charity in some respects acts of Iustice also The great rulâ— of Charity Peace Making He that undertakes it must be Peaceable himself Of going to Law This Chariâ—y of the Actions must reach to Enemies Self love 〈◊〉 hinderance to this Charity Prayer a means to procure is Christian duties both possible and pleasant Even when they expose us to outward sufferings The danger of delâ—ying our turning to God