of thy childe and the blood of thy servant at thy hands one day Dost thou love thy childe a Heathen will teach thee thy duty To love saith hee Arist Ethic. l. 2. c. 4. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire good things for such and according to the utmost ability to endeavour to accomplish them There i◠but one good thing that is absolutely necessary for thy childe and that is a happy union to God What hast thou yet done to the effecting of that Many are eagerly bent upon those designs how their children Sueton. in Calig c. 42. like Caligula in the Historian may tumble in a room full of gold but take little pains for the gold of Ophir Prov. 3.14 15. and that wisdome which is far above Rubies Know that all the sins of Relations under your charge that are not reproved and corrected for will become yours Every drunken fit of thy servant will be counted thine to answer for Every turn of pleasure that thy children and servants take in the fields upon Gods holy day with thy approving connivance Isa 58.13 2 Ep. Ioh. 11. will turn to thy account at the great Tribunal If thou wouldest finde favour with God labour to divert them from the waies that lead to the chambers of death He that neglects his duty herein does what in him lyes to damn his childe and himself too As if he were in league with death in covenant with Satan Isa 28.15 and with Hell were at an agreement as if it were a laughing matter for himself and all his Relations to fall into the bottomless pit of fire and brimstone Oh how many families are the filthy cages of unclean birds like so many hog-styes and sinks of all manner of abominations Wee can scarce walk the streets but we shall hear swearing and cursing and polluting Gods holy Name and many obscene and filthy speeches and see great wickedness committed even by young striplings and this is because they are not instructed and taught the fear of the Lord at home by their Parents and Rulers There be many ruffling Gallants in our times that look upon holiness as a crime and count it their bravery to go towards Hell with open mouth with a full swinge that swim down the Rivers of Riot and Luxury into the dead Sea 1 Pet. 2.13 That are so far from reproving others for sin that they commend and incourage them rather that have much ado to bear with servants that perform excellent service 1 Pet. 4.4 Sueton. in Nerone c. 5. if they will not drink healths and be debaucht as well as themselves more like Nero than Christians If their children serve Satan never so much they matter it not so they do not ruine their Patrimony No wonder that their children be profligate and vile that have such sad examples The Spirit of God takes notice that Ahaziah was a wicked man 2 Chron. 22.3 and gives this for the reason His Mother was his counsellour to do wickedly Such as will be angry rather if their Relations do not walk in the waies of sin Aelian de animal l. 5. c. 16. Rom. 3.13 like the Wasps in the Naturalist that dip their stings in the poison of Vipers Their angry tongues are tinctured in the venome of sin Oh how much good might a Theophilus do when greatness and holiness run in a blood how would the generations to come rise up and bless them how much honour might they bring to God how would Religion flourish how would our fields bring forth peace and our streets run down with rivers of Righteousness 3. Hence we learn the horrible sin of such that cause others to do wickedly that egge on others to the commission of sin that encourage children to prophane the Sabbath to lye and swear and seem to approve of delight and rejoyce in it Who knowing the judgement of God that they which commit such things are worthy of death not only do the same Rom. 1.32 but have pleasure in them that do them 4. Hence we may infer what great wisdome is requisite in managing those means that are proper and useful in order to the salvation of our Relations what integrity of heart what sincerity what holy contempt of the scorns of this wicked world Dost thou take upon thee the study of wisdome Epictet c. 29. saies the Stoick prepare thy self speedily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be laught to scorn and expect that many should mock at thee how much greater is the depravation of mens hearts since the fall in opposition to true holiness Many a bitter taunt and scoff must thou go under but in wisdome pass it by regard it not you work for souls One soul begotten to God is better than the gaining of whole Kingdomes and Empires 5. To such as live under holy Rulers and Governours of families that you would highly esteem them for their labour of love that you would count it a singular mercy that God hath given any of you a holy Father or a holy Mother such as have spent many an hour in secret for thy good that have sought it earnestly at the Throne of Grace that thy life might be hid with God in Christ Look upon their instructions as so many Pearls Prov. 1.9 their Reproofs as so many Rubies to wear about thy neck Not to be reproved in the way of sin is a great judgement Hos 2.6 To have these Thorns and Briars cast in the way to our sinful lovers is a great mercy Oh how many blessings do children injoy by means of praying-parents count it a great and an admirable favour from God 6. To such as are employed and exercised in this excellent duty and study to perform it conscientiously Who seriously endeavour that their yoak-fellows may be the Spouses of Christ their posterity the children of our heavenly Father their servants the freemen of Christ their kindred of the Blood-Royal of Heaven Let mee say as our blessed Lord to Zacheus This day is Salvation come to this house This day hast thou fellowship with the Father and with the Son The God of Heaven goes along with thee Though thou dost not see the desired fruit of thy labour at present do not despond the work is Gods It is like to some of those seeds which sown in the earth will not come up till the second Spring Iames 5.7 The husband-man waiteth for the precious fruit of the earth and hath long patience for it until hee receive the early and latter rain It is often seen that there is a mighty Power of God going along with such constant endeavours at length the diligent hand may make thee rich The Grace that dwelt in the Grandmother Lois in the Mother Eunice dwelt afterward in their little Son Timothy Though God is not tied by any bond of nature 2 Tim. 1.5 yet fervent prayer is of a high esteem in the sight of God The use
twelve heads Some whereof though usual and obvious in such as treâ—t upon Oeconomical duties yet being further improved may by no means be here past by in silence since they are exceeding useful and no less practical than others Most men under the Gospel perish for want of practising known duties Wherefore let mee beg of thee O Christian that every prescription may bee duly weighed and conscientiously improved so shalt thou not doubt of admirable success through Divine Assistance 1. In the first place Preserve and uphold the honour and preheminence of that station wherein God hath set you by all prudent means The Prophet bewails those times wherein the Childe shall behave himself proudly against the antient and the base against the honourable Isa 3.5 Distance of years calls for distance of deportment A Father may challenge honour and reverence a Master his due fear and subjection from his servant What is duty in the Inferiour to yeeld is prudence in the Superior to maintain It is therefore wisely advis'd by the Philosopher that no persons should marry over-early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if Parents and Children prove too neer in age Aâ—ist Pol. l. 7. c. 16. there may follow great inconveniences In that too much propinquity of years diminiâ—heth reverence in children and oftentimes produces contentioâ—s in the management of family-affairs Hieronym ad Gaudent Tom. 1. p. 101. Let such a distance he preserved as may obtain the effectual issue of that counsel which Jerom gives to Gaudentium about the education of Pacatula Matris no 〈◊〉 pro verbis ac monitis pro imperio habeat Amet us Parentem subjiciatur ut Dominae timeat ut Magistram Let the Childe esteem the nod of her Mother in lieu of words admonitions and commands let the Mother bee loved as a Parent subjected to as a Lady feared as a Mistress condescension to mean sordid and contemptible actions draws scorn and disdain upon Superiours As reverence and obedience is injoyned to Inferiours so Rulers should manage and order their actions with such gravity and sobriety before them as may gain some awe and respect from their hearts No wonder if that Ruler bee contemned and sleighted who disgraceth himself Some are apt to count it a peece of gracious humility and lowliness of spirit but they are greatly mistaken It argues rather a base low degenerate temper Bee as humble before God as reverential to Rulers as affable to Equals as thou canst but ever remember to maintain the eminency of thy place above Inferiors It is not heavenly no nor moral wisdome to entertain discourse of trivial and frivolous matters with those that are under your inspection and government Let converse with Inferiors be spent Epictet c. 54. not upon superflucus but necessary subjects It is a good precept of the Stoick to abstain from moving of laughter by Jests among familiars Maxima debetur pueris reverentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pytyhag aur caâ—m for it will have that influence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lessen their reverence towards thee There is a great deal of reverence to be manifested by Superiors towards Youth if they would cherish and preserve that due reverence which ought to be in the hearts of young ones toward themselves And yet notwithstanding you must not carry your selves with any proud supercilious or fastuous deportment your countenance though grave yet must not bee stern As you need not indent your cheeks with continual smiles so neither to plow your foreheads with rough and sowre wrinkles A sober affability an unaffected and amiable gravity will suffiently chastize contempt and nourish a reverent love Rigid austerity in words and actions will produce a slavish dis-spirited temper in children and servants that when they come to years they prove either more difficult to please than their Fathers before them or else so pusill animous that they are rendred unfit to manage the work of their Generation among whom they converse Plato de lag l. 7 Tom. 2. p. 791. Ed. H. Steph. It is a maxim of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that over-much rustick slavery renders them dejected illiberal and haters of mankinde Carry your selves therefore in that manner that they may neither fear or hate your morosity nor grow wanton opon the commonness and supinity of your carriage If Inferiors repute their Rulers not wise enough to govern them all their instructions will fall to the ground Regimen esse non potest nisi fuerit jugiter in rectore judicium Judgement and Prudence in a Ruler Salvian de Gu. Dei l. 1. p. 20. Ed. Oxon. is the foundation of the consistency of Government 2. Bee frequent pithy and clear in Family-instruction Nature without moral Discipline is blinde could a Heathen say Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ed. H. Steph. p. 2. Without heavenly instruction it 's sealed up to eternal darkness Wee are all like barren heaths and stony-deserts by nature Instruction is the culture and improvement of the soul 'T is observed by Naturalists that Bees do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carry small gravel in their feet to poize their little bodies through the stormy winds Aâ—ian de animal l. 1. c. 11. Such are instructions to the floating and wavering minds of youth The keel of their weak judgements would soon over-set without the ballast of Discipline their conversations would soon prove unfruitful or over-spread with the rampant briars of vice and sin unless well manured and laboured upon Deut. 32.2 and moistened with the sweet showers of parental teachings Wherefore all Inferiours are by God referred to their Rulers that they may drink in the soul-refreshing dews of prudent Precepts Even women are commanded to learn in silence 1 Tim. 2.11 Arist Pol. l. 1. c. 8. p. 86. 1 Cor. 14.35 1 Pet. 3.7 Isa 38.19 with all subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence is a womans ornament as a great Master of wisdome hath observed Their ears should be more exercised than their tongues If they wil learn any thing let them ask their Husbands at home who are commanded to dwell with them according to knowledge As for servants and children the case is more evident and clear But in all your instructions have a care of tedious prolixity make up the shortness of your discourse by frequency Thou art injoyned to talk of Gods precepts when thou sittest in thine house Deut. 6.7 11.18 when thou walkest by the way and when thou lyest down and when thou risest up A little now and a little then When thou wouldest accustome a childe to any useful quality begin betimes 'T is the counsel even of a Heathen but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Pol. 7. c 17. Aâ—tonâ—n de scipso l. 4. p. 69. Ed. Lon. 1643. inure him by degrees As the Precepts and Axiomes by which a wise man should guide his life according to the royal Moralist should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉
catechize sometimes exhort Orationi lectio lectioni succedat oratio breve videbitur tempus Hieron Tom. 1. p. 57. quod tantis operum varietatibus occupatur It was the direction of that holy Hermite of Bethlehem Let reading succeed prayer and prayer reading that time will seem short which is exercised with such variety of works Arist Ethic. l. 7. c. 14. Aristotle observes out of a Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Change is a most sweet thing by reason of our pravity Indeed saies the Philosopher unto simple natures the same action is most pleasant and therefore God delights in one and the same simple pleasure However let us use the best art wee can to draw on our own hearts as well as of Inferiors to delight more constantly in holy duties But in two things be principally frequent the offering up the sacrifice of prayers and the keeping of children to read daily some portion of holy Scriptures Hieron p. 57. as Jerom counselled Laeta Reddat tibi pensum quotidie de Scripturarum floribus carptum Let thy childe give thee a daily account of some choice flowers cropt out of the Bible 8. Endeavour by all good means to draw them to publick Ordinances For there God is in a more especial manner present Psa 133.3 Rev. 2.1 Cant. 1.12 There hee hath commanded a blessing and life for evermore There hee walketh among his Golden Candlesticks when the King sitteth at his Table the Spikenard sendeth forth the smell thereof Hee makes the place of his feet to be glorious Though it were Gods appointment that the males onely should at the solemn feasts repair to Shiloh yet Elkanah carries up all his house to the yearly sacrifice Hee would have his wife 1 Sam. 1.21 and children and servants to behold the beauty of the Lord and to inquire in his Temple and you know what a great blessing succeeded upon Hannah Act. 10.24 Cornelius also when Peter came to preach at Caesarea upon Gods immediate command hee calls together all his kindred and acquaintance to hear the Sermon 1 Sam. 16.5 Jesse and his Sons came together to the Sacrifice which Samuel offered to the Lord at Bethlehem It is an ungodly wicked custome to leave many children and servants at home needlesly upon the Lords Day Indeed in great and numerous families where there are many small children that might disturb the Congregation and where much provision is necessary for such as attend upon God in the duties of Worship there the case is somewhat altered For such works of mercy are dispenst with by God himself But labour to contract the number of absents to the smallest quantity possible and let servants take their turns that none may be alway at home leave none behinde thee without necessary and urgent cause As for such as can be present at Ordinances remember to examine them of what they heard as our blessed Lord the grand pattern of our Imitation dealt by his beloved Disciples when hee had preached that famous Sermon by the Sea side Mat. 13.51 Jesus asks them Have yee understood all these things and when they were alone and apart from the multitude Mar. 4.34.9 then hee expounded and explained all things that hee taught more fully to them 9. In the next place if all these things fore-mentioned will not prevail but inferiors will still run on in a course of sin then oughtest thou to repair to paternal correction Now chastisements must bee suited to their age the temperament of their natures and several dispositions the various qualities and kinds of their offences Indulge a pardon sooner to lesser faults upon repentance and sorrow You must consider whether their faults proceed from imprudence and weakness upon what ground and occasion upon what provocation or seduction Call to minde their former lives whether they have fallen seldome and rarely or often and frequently into the same sin Observe whether they appear to be deeply sorrowful and truly humbled and readily beg forgiveness of God and you cum animo non revertendi with a promise of a new life In these and the like cases you must adhibit great diligence and prudence Due punishment is a part of oeconomical justice and there must be care had lest by frequent impunity they and their fellows bee hardened in the waies of sin and grow contumacious against the Commandements of God Prov. 13.24 and 23.14 Hee that spareth his Rod hateth his Son but hee that loveth him chasteneth him betimes Thou shalt beat him with the Rod and deliver his soul from Hell This is an Ordinance and Appointment of God Heb. 12.9 Our Fathers corrected us and wee gave them reverence But let Superiors remember that they must not do this without good and without great cause and when all other means will not prevail If it be possible to rule without the Rod 't is best Happy are those Parents to whom God hath given such towardly children that a nod that a frown that a wink will reform them Certainly the wisdome of Parents might do much this way at first If their children be of any tollerable frames that the holding up of a finger may excuse the holding up the Rod. It preserves and indears the affections of children exceedingly That of the Tragaedian is a good Maxime in oeconomicks Qui vult regnare diu languida regnet manu Durable power is fixed upon gentle management Take heed of exasperating Ephes 6.4 and provoking your children to wrath by rigid and severe courses where less may effect your purpose and that more kindly There be some cruel Parents and Masters that carry themselves more like raging brutes than men that take pleasure in tyrannical corrections They can let their children swear and lye and filch and commit any other sin and yet correct them not but if they do not what they would have them then they fall upon them and tear them like wilde Beasts Know that God will require such vile acts at your hands in the great day O rather let them see that thou art angry for Gods sake and not for thine own There must be a great deal of gracious pitty to their souls and holy love mixt with thine anger against sin O how few be there that beg in secret that God would soften the hearts of their relations by their due and moderate castigations Oh pray that God would lay his holy hand upon their hearts when thou layest thy Rod upon their backs After they have paid their debt to justice look more serenely upon them and thereby incourage them to amendment Arist Ethic. l. 8. c. 6. Morosity and acerbity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if continuing still will check their hopes of ever returning to thy grace and favour Let antient rulers have a care of too much sowreness of carriage for many times through the common incidencies of age the Philosopher hath observed that they are too proclive to jealousies suspicious 〈◊〉
that it may be a sin to go against it but it can never so bind as it may be a virtue to follow it To follow an erring d Robins Obs c. 47. p. 246. Conscience is for the blind sinner to follow his blind Conscience till both fall into the ditch The violation of Conscience is alwayes evil and the following of an erring Conscience is evil but there 's a middle way that 's safe and good viz. the informing of Conscience better by Gods Word and following of it accordingly The Causes Causes of an erring Conscience besides Originall sin the effect whereof is blindness in the Understanding And the just judgement of God upon persons for not entertaining obeying and loving the truth as it is in Jesus besides these the causes are reducible to these Three Heads e Bresser l. 5. c. 23. p 556. Spaâ—sim 1. Negligence of learning the will of God f Discendi negligent a orta ex pigiritia Iâ—idem §. 2. 7. through slothfulness and love of ease and low esteem of the wayes of God I need name but one Scripture for both proof and illustration of this particular Eccles 4.5 6 The fool foldeth his hands together and eateth his own flesh Better is a handfull with quietness then both the hands full with travell and vexation of Spirit q d. He is a fool that puts himself into a posture of idleness g English An. that compoleth himself to do nothing that thinks it better to be without good things than be at some trouble in getting them h Pemble in loc 2. Pride whereby a man is ashamed to consult others and to be taught by them i Pudeat ignorantem alios consuleâ—e ab iis doceri Bâ—es ibid. Those that are sincerely consciencious are not free from a kind of proud modesty in being shie of making inquiry into practical cases there 's something of pride in their bashfulnesse to discover their ignorance in asking of questions for Conscience sake But those that are ungodly arrogate so much to their own judgment that to speak their own boasting they know as much as any man can teach them But as wise as they are a wiser then they calls them k Prov. 28.26 Qui suo fidit animo stultus est Merc. in loc fooles and their folly misleads them 3. Passion or inordinate affection l Bref ibid. c. about that whereof we are ignorant This warpeth our consideration for he that seeks truâ—h with a byas will run counter when he comes near it and not find it though he come within kenning of it m Arch Bishop Lawd Ep. Ded. before the relation of the conference You may gather the remedies from the opposites to these three causes of errour 1. Be industriously diligent to know your duty 2. Cure Be humbly willing to receive instruction And 3. Let not your affections out run your judgment But ther 's one rule I shall commend which if you will conscientiously improve you shall never be much hurt by an erring Conscience and I dare appeal to your own Consciences that 't is your indispensable duty you must use it and 't is so plain and easie you may use it Do what you know and God will teach you what to do Do what you know to be your present duty and God will acquaint you with your future duty as it comes to be present Make it your business to avoid know omissions and God will keep you from feared commissions This Rule is of great moment and therefore I will charge it upon you by express Scripture Psalm 25. v. 4. Shew me thy wayes O Lord i. e. those wayes wherein I cannot erre n Mandata tua ostende quae me non permittant errare c. Remigius in loc Teach me thy paths i. e. that narrow path which is too commonly unknown o Semita dicta quasi semi via quia angusto calle ditigitur nec vulgo nota est sed occulto itinere ambula tuâ— Bruno in loc B P. T. 11. p. 96. those commands that are most strict and difficult V. 5. Lead me in thy truth and teach me i. e. teach me evidently that I may not be deceived so teach me that I may not only know thy will but do it p Remig. ubi sup Here 's his prayer but what grounds hath he to expect audience For thou art the God of my salvation q. d. thou Lord wilt save me and therefore do not refuse to teach me On thee do I wait all the day i. e. the whole day and every day q Arnobius in loc other arguments are couched in the following verses but what answer v. 9. The meek will he guide in judgement the meek will he teach his way i. e. those that submit their neck to his yoke those that are not conceited that they can guide themselves better then he can guide them he will teach them his ways r Non eos qui pracurrere volunt quasi seipsos melius regere possint sed eos qui non eri gunt cervicem neque reculeitrant Aug. in loc in necessary great and weighty matters they shall not err Å¿ Ejusmodi error nunquâ—m accidit vel certe non permanet de rebus necessariis magnis gravibus Bergius prax Cathol p. 247. Again Prov. 2. v. 3. If thou seekest after knowledge and liftest up thy voice for understanding v 4. If thou seekest her as silver and searchest for her as for â—id treasures v. 5. Then shalt thou understand the fear of the Lord and find the knowledge of God v. 6. For the Lord giveth wisdom out of his mouth cometh knowledge and understanding v. 7. He layeth up sound wisdom for the righteous he is a buckler to them that walk uprightly v. 8. He keepeth the paths of Judgment and preserveth the way of his Saints v. 9. Then shalt thou understand Righteousness and Judgment and Equity and every good path q d. Be but as diligent to get knowlege as a covetous man is to get money t Cartw. in loc and God will certainly give you such knowledge of his wayes as shall preserve you from errour u Dominus clypeus erit iis qui perfectâ—m omnibus suis numeris constantem contemplationis rationem in hisce reconditis divinisque rebus amplecti sint quo ab erroribus tuti serventur c. Levi Ghersom in loc and will teach you how to behave your selves both towards God and Man w Eng. Annor One Scripture more that in the evidence of three vitnesses this rule may be established Joh. 7.17 If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self q.d. Hinder not your selves from learning truth through fear of erour y Quà m perperam stultè hedÃe permulti dum errandi periculum metuunt hac trepidatione sese impediant ab omni
to reprove a man for every cause no the Disciples were quite out in reproving the children for coming to Christ in this chapter when it was not their sin but their duty vers 13 14. Quakers make a stir about Cuffs and Bands and Ribbons and Laces and such like minute trifles of Pharisaical Humility if they can prove these sins let them reprove them in Gods Name but if they are indifferent things it is censoriousness uncharitableness and pragmaticalness to rail at them and not Christian Reproof 3. Hee must manage his Reproof to sincere ends must take heed that his aims and intentions bee upright and honest in reproving Take heed of mingling any wilde-fire of pride and vain-glory and ambitious humour of contradicting and controuling others with thy zeal of Reproving This heat must bee holy heat a fire of the Sanctuary as free from the smoak of by-ends and self-interest as may bee purely for Gods glory and out of hatred unto sin and out of love to the salvation of thy Brothers soul Diogenes it is storied reproved Plato's pride by trampling upon his Velvet Chair and Cushion but saies the Author Majori fastu superbum Platonem Diogenes saperbior 4. Hee must manage his Reproof in fit season There is a time to speak and a time to bee silent Reproof is a duty grounded upon an Affirmative Precept Now 't is well observed by Divines that Affirmative Precepts binde semper but not ad semper wee must alwaies reprove but wee must not reprove alwaies it is a constant duty but it must bee done in a seasonable opportunity There are certain mollia Tempora fandi words upon the wheels as Solomon calls them that are like Apples of Gold and let mee tell you Christians one word spoken in season is worth a thousand other words Now it is impossible to define and determine all the nicks of time wherein a man should strike in with a Reproof for this must bee left to the wisdome and experience of every Christian that makes it his business to bee his Brothers keeper and let him assure himself hee must expect to lose many an admonition shoot many an Arrow of Reproof as Jonathan did his under and over on this side and tother side before hee hit the mark Rules 1. Hee must take a season wherein the offender is capable of Reproof If a man bee drunk wee must stay till hee bee sober as Abigail 1 Sam. 25.36 37. So if a man bee aâ—l in a heat of passion we must stay and come to him as God did no Adam in the cool of the day when the fit was over 2. Wee must take a season wherein wee have occasion to commend a man for his virtues and then rub him up for his faults Sir you are thus and thus oh but if you would but mend this and that how excellent it would bee So St. Paul 1 Cor. 11.2 17. 3. Wee must do it as soon as ever wee can and the sooner the better a green wound is easier healed than an old sore Levit. 19.17 4. If wee have long waited for fit seasons and yet cannot finde them you had better make a breach upon ones prudence than ones conscience discretion then must give place to necessity out with it and leave the success to God 5. Hee must manage his Reproof with due conditions and qualification And beloved there are seven properties of that Reproof that will in all likelihood both benefit and better our Brother and also secure our selves from participation of his sins 1. Wee must reprove seriously and in good earnest so as to knock the nail up to the head in the conscience of the sinner Psal 50.21 So should wee in our Reproofs of our Brother charge him home these things hast thou done there is no denying thou art the man saies Nathan to David before hee was in his parable but now hee speaks plain English as wee say This Jesus whom yee have crucified saies Peter to the â—ews and thus wee should set things in order before him Sir is not this and that highly to dishonour God and to crack your credit and to shame your profession and to impair your body and to waste your estate and to wound your conscience and to dâ—mn your precious and immortal soul and therefore for the Lords sake think on it and amend it A loose and squibbing kinde of Reproof is like an ignis Lambens as soon off as on and does the man more hurt than good As Elies careless and loose reproving of his lewd Sons did rather harden them in their villany than any way reform them As it is with weak Physick administâ—ed to a sick man if it doth onely stir the humours but not purge them away it leaves the body in a greater and worse distemper than it was before So 't is here therefore saies the Apostle Titus 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly A finger that is but just prickt and no more it is apt to wranckle and fester and bee worse but let it bleed and there is no danger it will then soon bee healed 2. Wee must Reprove impartially and without respect of Persons Good men if they miscarry must bee reproved as well as bad men If Peter temporize Paul will not spare him nor Barnabas neither they shall hear on 't Gal. 2. Again great men bee they never so great they should bee admonished as well as others so long as they are under the great God and subject to great failings and miscarriages Kings and Nobles and Magistrates as well as meaner and inferiour persons Nathan reproved David though a King and so did Elijah Ahab and Nehemiah reproved the Nobles and Rulers for Usury and Sabbath-prophanation Certainly if any bee fit to teach great men they are as fit to reprove them for both must go together 2 Tim. 4.2 That 's but a drone-like Preaching that hath lost the sting of Reproving It is the great unhappiness of Princes and Nobles that they have so many flatterers about them and so few Reprovers Carneades in Plutarch was wont to say that great mens Sons learned nothing well but to ride horses for men would be sure to flatter them If they run they would lag behinde that they might out-run them if they wrestled tâ—ey would fall on purpose that they might seem to cast them c. But a Horse not knowing a Prince from a Peasant would down with him if hee could not rule him Just so 't is now let great men do what they will both against Scripture and Reason and Law and Conscience they will not want their Parasites both to encourage them and applaud them If there bee not a Law for Cambyses to marry his Sister tush what of that there is a Law for Cambyses to do what hee pleases and thus men out of cowardize and fear of frowns and wrath dare not reprove guilty Greatness Oh but if a man be a faithful Monitour hee must bee impartial in his reproofs Agag
upon acknowledgement of my fault I would be forgiven and received to favour Now if we would be thus dealt with we must bear with others the best men need some grains of allowance Nullum unquam ingenium placuit sine veniâ no man was ever so perfect so accomplisht so unexceptionable but there was some thing or other in his carriage that needed pardon every man hath a particular humour we must give some allowance for that every man is subject to mistake we must allow for that too and if a man have committed a fault we must accept of an ingenuous acknowledgement and be ready to grant him peace There is a shame and disdain in humane nature of too vile a submission therefore we must not bring a man too low when we have him at advantage 5. In matter of report and representation of other men and their actions We must not take up a rash prejudice or entertain a sinister apprehension of any upon sleight grounds do not represent any man his words or actions at a disadvantage make the best of every thing A mans good Name is like a Looking-glasse nothing is sooner crackt and every breath can sully it Handle every mans reputation with the same tenderness thou wouldest have every man use towards thine Do not slander or defame any man or rejoyce to hear other mens miscarriages ript open do not account it an entertainment to censure and backbite all the World 6. In matters of trust and fidelity Where I place a confidence and repose a trust I would not bee deceived I must not deceive another nor let any man fall that leans upon mee If a man trust mee with the management of his businesse or lodge a secret with mee or put his life into my power or commit the care of his estate or children to mee after his death These are all ingenuous trusts and must be discharged with the same faithfulness we expect from others 7. In matter of duty and obedience Wee must give that honour to our Parents which wee would expect from our Children and pay that reverence to Masters which wee would exact from our Servants Wee must rise up before the gray head and give respect to old Age For let not us think but that the change of Relation and of Age will have the same effect upon us which it hath upon the rest of the World It is a folly to talk that when wee are Old wee shall be pleased with the insolencies of Youth when wee are Masters wee shall not be at all offended with the contemptuous carriage of our Servants that it will not touch our hearts to have our Children undutiful and void of respect to see the fruit of our body unnatural and unkâ—nde to us 8. In matters of freedome and liberty Which are not determined by any natural or positive Law wee must permit as much to others as wee assume to our selves and this is a sign of an equal and temperate person and one that justly values his own understanding and power But there is nothing wherein men usually deal more unequally with one another than in indifferent opinions and practices of Religion I account that an indifferent opinion which good men differ about not that such an opinion is indifferent as to truth or errour but as to salvation or damnation it is not of necessary beleef By an indifferent practice in Religion I mean that which is in its own nature neither a duty nor a sin to do or omit Where I am left free I would not have any mâ—n to rob mee of my liberty or intrench upon my freedome and because hee is satisfied such a thing is lawful and fit to be done expect I should do it who think it otherwise or because hee is confident such an opinion is true be angry with mee because I cannot beleeve as fast as hee Now if another do ill in doing thus to mee I cannot do well in doing so to another And do not say that thou art sure thou art in the right and he that differs from thee in the wrong and therefore thou mayest impose upon him though hee may not upon thee hath not every man this confidence of his own opinion and practice and usually the weakest cause bears up with the greatest confidence now if thou wouldest not have another that is confident hee is in the right to impose upon thee do not thou impose upon another for all thy confidence Wee should rather bee modest and say every one to our selves How came I to be so much wiser then other men which way came the spirit of the Lord from so many Wise and Pious men to speak unto mee Is it a peculiar priviledge granted to mee that I cannot bee mistaken or are not they most of all mistaken who think they cannot mistake If then I bee but like other men why should I take so much upon mee as if my understanding were to bee a rule and my apprehensions a standard to the whole World As if when another man differs from mee I did not differ as much from him why may not another man understand the thing better than I do or what crime is it if hee understand it not so well Were all mens understandings cast in the same Mould Is it presumption for any man to know more then I do or a sin to know less Job doth well reprove this self-conceit Job 12.2 3. His friends would needs bear him down and were very angry with him that hee was not of their minde and would not acknowledge all to bee true of himself which they said against him hee takes them up sharply No doubt yee are the people and wisdome shall dye with you but I have understanding as well as you and I am not inferiour to you who knoweth not such things as these Let not any man think that hee hath engrossed all the knowledge of the world to himself but others know the same things which hee doth and many things better than hee 9. In matters of Commerce and Contracts which arise from thence Now a contract is a mutual transferring of right when I buy any thing of another hee makes over the right of such a Commodity to mee for so much mony or other valuable thing the right whereof I make over to him Now in this kinde of entercourse wee are to bee governed by this great Rule In making of Contracts wee must agere bonâ fide deal honestly and truely in performing of contracts wee must liberare fidem satisfie the ingagement wee have made for thus wee our selves would bee dealt withall Now if any shall desire to bee more particularly satisfied What that exact righteousness is which in matter of Contracts ought to bee observed betwixt Man and Man I must confess this is a difficult question and to bee handled very modestly by such as acknowledge themselves unacquainted with the affairs of the World and the necessities of things and the particular and hidden
makes it heavy when thou art sick thou inquirest of the Physitian Sir what do you think of mee shall I live or shall I dye if hee reply it is not certain but there is good hopes it is probable you will live and do well this is some support unto thee in thy sickness Thirdly Discourse with such Christians whâ—m thou darest not judge to bee ungodly and yet findest them to be in the same condition with thy self having the same doubts the same fears complaining of the same sin and do not pass a worse judgement upon thy self than thou darest upon them This is a very useful way either to convince or support to consider our case in a third person Thus Nathan convinced David 2 Sam. 12.1 vers to the 15. vers So the Prophet convinced Ahab 1 King 20.35 to the end of the chapter A man condemning another in the same case becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned So a man approving of another in the same state and condition clothed with the sâ—me circumstances as himself is to approve of himself thou hearest another say hee knows not what to think of his present and eternal state but yet thou seest and hee tells thee hee dares not willingly sin the desire of his soul is to walk holily and humbâ—y with his God he dare not neglect a commanded duty thou darest not say this man hath no grace it being as well with thee say not worse of thy self Fourthly Forsake not duty because thou wanâ—est comâ—ort Thou hadst beâ—ter want â—oy than neglect duty for duty is more necessary than comfort and in order to it therefore must bee minded more to seek comfort may be in love to thy self but to be constant in duty in the want of comfort argues conscientious obedience to the commands of thy God Though thou art not taken up into the arms of Christ yet lye at his feer though hee doth not take thee into his bosome yet thâ—ong among the croud to touch the hem of his garment Hee might deny thee comfort and yet owne thee for his childe but thou canst not deny him duty and yet own him for thy God if hee do not tell thee thâ—u art his Son yet do noâ— thou say thou wilt not be his w Luke 15.19 Servant I beseech thee say not I will hear no more I will pray no more Ordinances are in vain and all endeavours will be in vain Casting off hope câ—ips the wing of serious constant endeavours Limit not God to thy time Joseph did not presently discover himself unto his Brethren but carried himself as a stranger to them Joseph knew that they were his Brethren but they knew not that they were related to him but they often coming to him and making known their perplexed condition in the grief and trouble of their souls with sad complaints and moans he could no longer refrain his heart was full his bowels did yearn and the fire of love did so slame forth that made his tears presently boil over I am Joseph your Brother I will shew you kindness be not troubled Gen. 45.1 and the following verses While thou followest God with thy complaints and pressest hard after Christ hee will at length shew and make known himself unto thee Oh thou weeping sinner I am Jesus thy Brother I am thy Redeemer I will be thy Saviour though thou hast dealt unkindly with mee yet I will receive thee with the sweet embracements of my everlasting love Read Psal 85.8 Hosea 6.1 2 3. Isa 54.7 8. Fifthly Alwaies be more observant of the purpose and disposition of thy heart the inclination of thy will the general scope of thy life than the passionate sense of joy and comfort There is but little constancy in these joyes like the tide they ebbe and flow Like a Land-flood might overflow for a while but a little after be dried up joyes are the sweet-meats of the soul but are not for its constant fare and diet For a spiritual banquet not for a standing-dish Thus it was with David And the experience of Christians proves it Sixthly When thou canst not experience the sweetness of the Promise yet then firmly beleeve the verity of the Promise The Truth of the Promise doth not depend upon our sense and feeling of it especially when wee would there might be evidentia credâ—bilitatis when there is not evidentia rei sufficient reason to beleeve because it is a promise made by God when thou dost not as yet see the performance of it Though thou hast not tasted honey yet thou wilt beleeve it to be sweet if told by one that hath eaten thereof Seventhly Carry thy self really towards thy sin as thou dost conceive through mistake God doth towards thee Thou sayest God doth not love thee be sure thou dost not love thy sin thou sayest hee hath cast thee off be sure thou cast off thy sin smile as little upon thy sin as in thy greatest darkness of discomfort thou sayest God doth upon thee Lighten the ship by casting thy sins over-board and thou shalt come safe to shoar This Ecclipse may be by the interposition of some sin betwixt thee and the light of Gods countenance Eighthly Diligently observe what grace is of the greatest growth in thy soul and make the best improvement of that for thy support The body natural doth grow in all the parts of it but not equally as to all dimensions the finger grows not to the magnitude of the wrist or arm In mixt bodies there are all the elements but one is predominant Amongst the many branches of a tree one might out-top all the rest In a ring of Bells all sound but the great Bell is heard above them all In the New Creature there are all Graces radically and seminally but yet one might bee more eminent than the rest In some Faith x Mat. 15.28 in some love to God y Luk. 7.44 47. in some sorrow for sin z 2 Cor. 2.7 2 Chron. 33.12 as e-every sin is radically in every wicked man yet some sin is grown to a greater height and like Saul is taller than the rest in one covetousness in another passion in another pride Moral vertues are connexed communi vinculo with a common bond yet they may be in several degrees Some have them in gradu continentiae that though the disorders and perturbations of the soul are very urgent and pressing yet a man is able to resist and to suppress them Some in gradu temperantiae when the passions are more sedate and calm some in gradu heroico when they are so subdued and restrained that they are subject to the Government and Rule of Right Reason the Guide and Leader of the soul Now that grace that is most eminent is easily discerned Make use of that Ninthly Blear not thine eyes by alwaies poring upon thy sin and wants that are the reason of thy doubts and fears but study also the Righteousness and fulness of Christ for
and nourished only by our own brain these we must carefully avoid and if formed not be cruel to our selves in being compassionate to them but dâ—sh them in pieces And theâ—e are real evils which come not forth of our own dust nor spring out of the ground but are from above of Gods creating and framing Amos 3.6 Isa 45.7 Jer. 18.11 These we are not to be senseless under but duly affected with and yet not over-affected so as to murmur and repine much less quarrel with God A Stoical apathy becomes us not and yet better than quarrelling at Goâ—s Providence it coming nearer moderation for wherefore doth a living man complain a man for the punishment of his sin Lam. 3.39 little reason whilst thou art living seeing it is less than thy desert and no reâ—son even for death and hell for they are but equal to thy desert if thou confess thy self a sinner thou must confess this Plato said that God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sympos l. 8. Q. 2. which is expounded by Plutarch well That God is said alwaies to act the Geometrician in regard of his equal dealing with all men in proportioning rewards and punishments to their deserts And a greater than he yea the greatest that can be God himself appeals to the sinners own conscience Is not my way equal are not yours unequal Ezek. 18. which whole Chapter is a defence of his equity Troubled then we may be murmuring and discontented we must not be Nay troubled we ought to be as the evills are greater or less which must be judgeâ— by the good they deprive us of more for publick because that good is greater less for private evils because ouâ— own good is not equal to the communities But in the body politick 't is quite otherwise than in the natural body we are usually too senseless under publick and too sensible of and immoderate under our own particular evils rather apt to quarrel with God like Jonah for a Gourd or some inconsiderable concerns of our own than be troubled at the destruction of a great Ninevey more troubled at our own houses being on fire or child sick than all our neighbours in the City about us burnt and dead Therefore Scripture accordingly calls for affection for the publike and forbids it in our own concernments in regard we are generally defective in the former and excessive in the latter Nay even towards others when just cause of compassion if excessive So our Saviour when the women lamented his death which was matter of grief as in respect of him though of greatest joy in it self as to them and the world bids them Weep not for me but for your selves and your children in regard of the publick calamities that were coming upon Jerusalem Mat. 23.27 28 29. Every particular being concerned in the community Now of these evils seeing all are privations of good Some are of the good we want and never enjoyed as deformity of body defect in parts constant poverty c. and here we must beware we judge not those evils which are none and so trouble and torment our selves without cause and reproach our Maker saying Why hath he made me thus Why am I no nobler born no more beautiful made no greater heir no quicker Parted Why am I not as such or such not as they this or that When thou hast what is sutable and convenient for thy condition for this all may say of those that excel them and the best of imaginary excellencies as well as thou Other evils are of the good we have enjoyed and are deprived of as sickness of health losses of friends and estate reproaches of our good name imprisonment of liberty and the like which are incident to our present state These are they especially which the world lament and cry out after as foolishly as Micah Judges 18.24 Ye have taken away our Gods and what have we more and saiest thou what aileth us We must not here be too passionately excessive either in the degree or duration of our trouble we must be affected with the providence of God in these evils according to their greatness to us a little loss in it self may be great to a poor man as the Widows two mites was more to her than their far greater sums was to them that cast them in the death of an only child greater than when a number and so trouble and sorrow for them but discontented we must not be nor distracted in the duties God requires nor refuse to be comforted because our Husbands Wives Children Pleasures Honours Riches are not for as there is a time to weep so a time to take up and refrain from weeping we must love them so as we may lose them that when we do we may not lose our selves Amavi haec omnia tanquam amissurus let us every one say at parting with them I loved you so as I can lose you Take heed of murmuring with the Israelites cursing thy Stars with the prophane of discontentedness which the best are apt to fall into nay wish for death rather than life as several of the Prophets Maintain that equilibrious frame in thee as David 2 Sam. 15.26 Here I am let God do to me as seemeth good to him which is the mother of patience and like it makes these evils though not none yet become none to us Thus I have done with moderation towards things most of whose particulars mentioned you have prest by the Apostle Paul and by the same argument of the Text 1 Cor. 7.29 30 31. The time is short It remaineth that both they that have Wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use this world as not abusing it for the fashion of this world passeth away And though I have stood longer upon this than I intended and promised both you and my self in regard the fruit hung so thick about me that I could not but pluck some of it and after I had tasted it more yet I hope it will prove so pleasant also to the taste that you will pardon me especially considering how much this moderation towards things conduceth to that which respects persons the contentions in the world arising usually from our want of moderation to the things of the world as in civil matters it is patent and in religious though less obvious yet most frequently as certain that these are the springs from which they flow and how necessary it is for us all to know and practice it for licitis perimus omnis we usually perish by the hand of these lawful things 2. Moderation towards persons Having spoken of moderation as it respects our selves for preserving peace within this as all government having peace for its end which appears and is made known to others by our conversation let us now look abroad as we are
of Creature-comforts Suppose a Believers d Psal 144.12 13. sons as plants grown up in their youth and his daughters as corner stones polisht after the similitude of a Palace suppose his garners full affording all manner of store His Oxen strong to labour and his sheep bringing forth thousands and ten thousands in the streets though the blear-eyed World should pronounce him e Ver. 15. happy that is in such a case how would the Believer immediatly reply with the Psalmists Epanorthosis or in express contradiction rather to so gross a mistake yea blessed are the people they rather or they only are blessed which have the Lord for their God Thus Faith concludes Negatively 2. Positively That Divine Lesson which Solomon the wisest of meer men had by such difficult and costly experiments at length learnt Faith hath got by heart and in the face of the World concludes with him f Eccl. 1.2 Vanity of Vanities all is Vanity The assertion is repeated as in Pharaohs dream to shew its certainty and the Term of Vanity doubled to manifest the Transcendency and multiplicity of this Vanity There is a fivefold Vanity which Faith discovers in all its Creature enjoyments viz. in that they are 1. Unprofitable Thus the Preacher What g Eccl. 1.3 profit hath a man of all his labour which he hath taken under the Sun What profit Why he hath filled his hands with Air he hath laboured for the Wind Eccl. 5.16 Just so much and no more than Septimius Severus got who having run through various and greâ—t employments openly acknowledges Omnia fui sed nihil profuit Creature comforts are not bread Isa 55.2 3. They profit no more than the dream of a full meal doth an hungry man or that Feast which the h Corn. a Lap. Comment in Isa 55.2 Magitian made the German Nobles who thought they fared very deliciously but when they departed found themselves hungry In a day of wrath sickness death can riches profit Prov. 11.4 Ezek. 7.19 Just as much as a bag of gold hung about the neck of a drowning man 2. Hurtful and pernicious Solomon observed that Riches were kept for the Owners thereof to their i Eccl. 5.13 hurt Hence it is that k Pro 30.8 9 Agur prayes against them Give me not riches lest I be full and deny thee as if abundance made way for Atheism in those that know not how to manage it Maximilian the Second was sensible of this who refused to hoard up a mass of Treasure fearing lest by falling in love therewith of a soveraign Lord he should become a servant to the Mammon of unrighteousness Now the hurtfulness of Creature-comforts shews it self in several particulars 1. Faith knows that they are apt to puff up and swell the heart with the Tympany of pride Hence that great Caution Deut. 8.10 to the end The usual Attendants on riches are Pride and Confidence Hence Paul to l 1 Tim. 6.17 Timothy charge them that are rich in this world that they be not high minded How apt are men to be lifted up with the things of this lower World Riches at once sink the mind downward in covetous Cares and lift it upward in proud conceits To see a man rich in purse and poor in spirit is a great rarity 2. Faith knows that great enjoyments are great snares and powerful temtations to many other lusts such as are Covetousness Lust Luxury Security c. The plenty of places oft occasion much wickedness in persons Rich Sodom was a nursery of all impiety Jesurun when he waxeth fat is apt to kick Deut. 32.15 And when Israel is fed to the full m Ezek. 16.39 â—0 then she commits abomination 3. Faith is sensible how apt temporal comforts are to make us sleight spiritual graces and heavenly Communion 1. Spiritual graces Our digging for silver and searching for gold makes us too too apt to neglect that which is better than thousands of gold and silver even durable substance The radiant-splendor of these things here below dazzles our eyes to those things above Whiles Martha is much * Luk. 10.41 cumbred about many things she forgets to act Maries part and to pursue that one thing necessary How often do outward comforts entangle the spirits weaken the graces strengthen the corruptions even of good men There was a serious truth in that Atheistical scorn of Julian who when he spoyled the Christians of their outward estates told them He did it to make them more ready for the Kingdom of heaven Many really godly lose much in spirituals by gaining much in temporals they have been impoverish'd by their riches They are indeed rich in grace whose graces are not hindred by their riches whose soules prosper when their bodies prosper To see the daughter of Tyre come with her gift to see the n Psal 45.12 rich among the people entreat Christs favour and give up themselves to Him This indeed is a rare sight To be rich or great in the World is a great temptation When we flourish in the flesh we are apt to wither in the Spirit The scorching Sun-beams of prosperity too too often cause a drouth and then a dearth a Famine in the soul and make us throw off those robes of righteousness which the wind of affliction makes us to gird on the faster The World is of an encroaching nature hard it is to enjoy it and not come into bondage to it Let Abraham cast but a litttle more than ordinary respect on Hagar and it will not be long ere she begin to contest with yea crow over her Mistress 2. Spiritual Communion with God Worldly comforts are alwaies dogd with worldly business and this too often eats up our time for Communion with God It is a very difficult thing to make our way into the presence of God through the throng of worldly encumbrances Worldly employments and enjoyments are exceeding apt not only to blunt but to turn the edge of our affections from an holy commerce with God Faith knows what a Task what an Herculean labour it is after it hath past a day amidst worldly profits and been entertained with the delights and pleasures a full estate affords now to bring an whole heart to God when at night it returns into his presence The World in this case doth by the Saint as the little child by the mother if it cannot keep the mother from going out it will cry after to go with her If the World cannot keep us from going to Religious duties it will cry to be taken along with us and much ado there is to part it and our affections Thus Faith discovers the danger and hurtfulness of Creature-enjoyments But more than this 4. Faith knows that these outward things are perishing as well as unprofitable and hurtful Mutable inconstant fading * Faelicitas umbratilis Vanities Bubbles Pictures drawn on Icy Tablets grass growing on the tops of houses Faith hath seen and heard
praise to God for all or any of his benefits promised or bestowed and that with our hearts Filliucius out of Aquin We praise God for all his perfections we thank God for his benefits lips and lives Some affirm that much of Religion is seen in piety to parents observance to our betters and thankfulnesse to our benefactors God is indeed all these to us Yet the proper notion of our thankfulnesse refers to God as our benefactor every benefit from God makes the receiver a debtor thankfulnesse is rather the confessing of our debt then the paiment of it and for as much as we are bound alwaies to be thankfull it doth acknowledge we are alwaies beholden to God and allwaies insolvent Now a child of God is bound to be thankfull to God above all men because 1. He is more competent then any other 2. He is more concerned then any other I. More competent by acts of reason and grace too All that the Scripture speaks as to the duty of thankfulnesse may be referred to these Heads 1. To know and acknowledge the Lords mercies 2. To remember them i. e. to record and commemorate them 3. To value and admire them 4. To blaze and proclaim them In all which a gracious soul is much more competent then a meer natural man though indued with quick understanding strong memory and great eloquence For the Spirit of God hath inlightened his soul and taught him this lesson he is principled for it he is a well tuned instrument his heart boyleth with good matter and his tongue is as the pen of a ready writer Psal 45.1 as David speaks on this occasion when he spake of the praises of the King in his Song of Loves This Spirit of God in a thankfull soul is as the breath of the Organ without which the pipes make no sound yea as the breath of the Trumpetter by which the Trumpet gives a certain and melodious sound This is it that makes that noble Evangelical spirit yea that heavenly Angelical spirit in Christians See a place for it Eph. 5.18 19 20. Be not drunk with wine wherein is excesse but be filled with the spirit speaking to your selves in Psalms and Hymns c. giving thanks alwaies for all things unto God and the Father in the Name of our Lord Jesus Christ shewing that what wine doth in Poets and good fellows it makes them sing and roar out Catches by which they make musick to the devil so the Spirit of God in Saints is the principle of all true thankfulnesse and holy joy towards God and indeed there was a very gracious frame of spirit this way in Primitive Christians II. More concerned as hâ—â—ing received more then others to whomsoever much is given of them much is required Luke 12.48 a proportion of duty according to the degree of every portion of mercy whether you consider what is given or what is forgiven you There are two things which every gracious soul will acknowledge No man saith he in the world hath deserved less of God than I and none hath received more of God than I how much then am I concerned to be thankful I have read of a holy man that was seen once standing still with tears in his eyes and looking up to heaven and being asked by one that passed by why he did so said I admire the Lords mercy to me that did not make me a Toade that Vermine being then casually at his feet The least common mercy affects a gracious soul that knows his desert nothing but misery 2 Sam. 9 8. Mephibosheth bowed himself and said What is thy servant that thou shouldst look upon such a dead dog as I am When David had told him he should have his Lands and eat bread at his Table When the Lord spares our lives and gives us common mercies we must admire and adore his goodness And this leads me to the second general Question Quere 2 Why and upon what grounds Christians are bound to give thanks in every thing Answ 1 It is the will of God in Christ Jesus The will of God in Christ Jesus is the clearest Rule and the highest Obligation to any soul for the performance of any duty O that men would now adaies study more act by and hold fast to this rule And ask conscience in the performance of every duty is this the will of God in Christ Jesus It was meet that this duty of thankfulness should be prest and practised under the Gospel because it argue a spiritual and noble frame of Soul the highest pitch of grace which is a true Gospel frame David under the Old Testament had a New Testament heart in this particular his Psalms which were all penn'd upon emergent occasions are all Tehillah and Tephillah Prayer and Praise his Heart and Harp were so tuned to the Praises of God to Psalms of Degrees to Hallelujahs that some have thought the Lord is praised with those Psalms in Heaven Zach. 12.8 Greg. Hom. 20. in Ezek. Yet is it promised under the Gospel that he that is feeble shall be as David which some understand as to Praise and Thanksgivings upon the account of Gospel grace More punctually this is the will of God in Christ Jesus i. e. Jesus Christ shews us the duty of thankfulness both by Pattern and by Precept for he was not only usherd into the World with Songs of Thanksgiving by Angels Luk. 1.46 68. Luk. 2.13 14 20 29. by Zachary by Mary by Simeon by the Shepherds c. but the Lord Jesus himself was a great Pattern and President of Thankfulness all his life long and in this also was a true Son of David He thanked God frequently and fervently I thank thee O Father Lord of heaven and earth because thou hast hid these things from the Wise and Prudent Matth. 11.25 and hast revealed them unto babes when his Disciples preached and cast out devils Thus also when he raised Lazarus Father Joh. 11.41 I thank thee that thou hast heard me When he was to eat common bread Mark 8.6 Luk. 22.19 he blessed it with giving of thanks Much more consecrated bread Thus was he a Pattern of thankfulness he did in every thing give thanks In like manner we find him reproving the nine Lepers for their unthankfulness which shews that he held out thankfulness as a duty Luk. 17.16 17. personally he gave a Pattern and Precept for it Now though this were enough to shew it the will of God in Christ Jesus yet these words reach further namely to shew that is the strain of the Gospel in the Apostles Doctrine and Practice for they through their Commission and the great measure of Gods Spirit in them declared the will of God in Christ Jesus They worshipped Luke 24. ult and returned to Jerusalem with great joy and were continually in the Temple praising and blessing God Amen What the Apostle Pauls spirit was in this by whom so