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diff --git a/old/41633.txt b/old/41633.txt deleted file mode 100644 index ab3d6a7..0000000 --- a/old/41633.txt +++ /dev/null @@ -1,49652 +0,0 @@ -The Project Gutenberg EBook of A Christian Directory (Volume 1 of 4), by -Richard Baxter and George Virtue - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: A Christian Directory (Volume 1 of 4) - Christian Ethics - -Author: Richard Baxter - George Virtue - -Release Date: December 15, 2012 [EBook #41633] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK A CHRISTIAN DIRECTORY, VOLUME 1 *** - - - - -Produced by Douglas L. Alley, III, Colin Bell, CCEL and -the Online Distributed Proofreading Team at -http://www.pgdp.net - - - - - - - - - - =Soli Deo Gloria Publications= - P.O. Box 451, Morgan, PA 15064 - (412) 221-1901/FAX 221-1902 - www.SDGbooks.com - - _The Practical Works of Richard Baxter_ in 4 Volumes - was lithographed from the 1846 edition - published in London by George Virtue. - - Volume 1 of _The Practical Works of Richard Baxter_ - ISBN 1-877611-13-1 - - The 4 volume set _The Practical Works of Richard Baxter_ - ISBN 1-877611-37-9 - - Second printing 2000 - - - - - THE - PRACTICAL WORKS - OF - RICHARD - BAXTER - - with a preface, giving some account of the author, - and of this edition of his practical works - - AN - ESSAY ON HIS GENIUS, WORKS, AND TIMES; - AND A PORTRAIT - - IN FOUR VOLUMES - - VOLUME 1 - - Soli Deo Gloria Publications - ... _for instruction in righteousness_ ... - - - - - A PREFACE, - - GIVING - - SOME ACCOUNT OF THE AUTHOR, - - AND OF - - THIS EDITION OF HIS PRACTICAL WORKS. - - -It is no vain boast, through a fondness of our own nation, but is -generally owned by our protestant brethren beyond the seas, that there -is no language in which there are more valuable treatises of practical -divinity to be met with, than in ours. And perhaps upon the strictest -search and comparison, as far as there is any occasion for a decisive -judgment, it might be found that there are no writings of that kind -among us that have more of a true christian spirit, a greater mixture of -judgment and affection, or a greater tendency to revive pure and -undefiled religion; that have been more esteemed abroad, or more blessed -at home, for the awakening the secure, instructing the ignorant, -confirming the wavering, comforting the dejected, recovering the -profane, or improving such as are truly serious; than the Practical -Works of this author. Many of them have been often reprinted, and are as -generally spread through the kingdom as any tracts whatever. Others of -them have been printed but once, and are not so commonly known as they -deserve. Others are small, and might in time be as good as lost, if not -preserved by being joined with the rest of his works. This collection of -them is designed for the benefit of the present age, and of posterity; -to be a standing monument in our libraries of the unwearied endeavours -of one to promote serious godliness in the land; who under a mean -education made mighty improvements; who in a crazy body had a most -active soul; and in a private sphere had a noble public spirit, that -would have filled the most eminent station with advantage. It is also -intended for the advantage of ministers and students in divinity, who -will here have, at an easy rate, such a treasure of practical divinity -as no other part of the christian church can furnish with. And for a -help to families, who will here find what may suit them, in all their -different relations, capacities, and circumstances, and under that vast -variety of providential dispensations in which they may need assistance. - -That great man, Bishop Wilkins, was used to say of Mr. Baxter, That if -he had lived in the primitive times he had been one of the fathers of -the church. What then more fit than a collection of his works, that -posterity may be taught to do him justice? It was a great attempt in a -time of war; and the going through with it at such a time is a hopeful -prognostic, that the God of peace hath blessed ends to serve by it; a -subserviency to which cannot but be a matter of comfortable reflection. - -It is usual to prefix to collections of this sort, some historical -account of the author. This were perhaps as little needful in the case -of Mr. Baxter, as of any other that could be mentioned, because of the -large account of himself that he left prepared for the press, which -has been published since his death in folio; an abridgement of which -was afterwards drawn up in octavo, that has been as generally read by -persons of all sentiments and persuasions as most narratives of that -kind. But that the want of it may not be charged as an unpardonable -omission, and that such as have not consulted either of those -narratives, may know what sort of person he was that was the author of -those works, which after having been long extant separately, are here -published together, the following brief account of him is thought fit -to be added. - -He was a native of Shropshire, and came into the world, Nov. 12, 1615. -His family was of some standing in that county, and had made some -figure. John Baxter, Esq. in the time of Edward the Fourth, was thrice -bailiff of Shrewsbury; and owned a whole street in that town, which -with other estates went with a daughter to Mr. Barker, of Hammond, -grandfather to Colonel Mildmaye's lady. His nephew Roger married a -co-heiress of Richard Leighton, of Leighton, Esq. by whom descended to -him several hundreds per annum, of which he was deprived after long -law-suits with the heir male. His son William was reduced to the -quality of a freeholder, of L60 per annum, but was married to -Elizabeth the daughter of Roger Biest, of Atcham Grange, a gentleman -of L400 per annum. His son Richard married the daughter of Richard -Forrester, of Sutton, of the family of Sir William Forrester, of -Watling-street in Shropshire, who was secretary to Bishop Bonner. His -son Richard married one of the Adeneys, who were wealthy clothiers in -Worcestershire; and he was the father of our Richard, whose fame -spread itself throughout the kingdom. - -The estate of the family was clogged with debts, which among other -inconveniences that attended it, proved a great hinderance in his -education. The schoolmasters of his youth, who were such as those -parts of the country then afforded, were neither eminent for their -learning, nor the strictness of their morals. His greatest help in -grammar learning was under Mr. John Owen, master of the free-school at -Wroxeter, with whom he continued till he had been some time the -captain of his school, and was advanced as far as his assistance would -forward him. His friends not being able to support the charge of an -academical life, his master Mr. Owen recommended him to Mr. Richard -Wickstead, who was chaplain to the council at Ludlow, with whom he -spent a year and half. The main advantage he had while he was with -him, lay in the free use of his library, which was valuable: and this -advantage he improved to his utmost. Afterwards, he went through a -course of philosophy, with the assistance of the learned Mr. Francis -Garbett, then minister of Wroxeter, who conducted his studies, and -much encouraged him: and he was making a hopeful progress, when on a -sudden he was diverted. - -Being about eighteen years of age, he was persuaded to make trial of a -court life, as the most likely way to rise in the world. In order to -it, he was sent up to Whitehall, to Sir Henry Herbert, master of the -revels. He received him courteously, but could not prevail with him to -stay: his inclinations were set quite another way; and Providence had -other purposes to serve by him in the world. He returned down into the -country, and followed his studies with indefatigable earnestness; and -soon made such improvements as amazed those that knew how slender his -helps were, and how difficult it is for a man to beat out his way -himself. Though he never led an academical life, (which he much -desired,) yet by the divine blessing upon his rare dexterity and -diligence, his sacred knowledge (as Dr. Bates expressed it in his -funeral sermon) was in that degree of eminence, as few in the -University ever arrive to. - -His early seriousness was remarkable. Dr. Bates tells us, that his -father said with tears of joy to a friend, My son Richard I hope was -sanctified from the womb; for when he was a little boy in coats, if he -heard other children in play speak profane words, he would reprove -them, to the wonder of them that heard him. As he grew up, he listened -to the instructions and example of his father, and abhorred those -profane sports which were common on the Lord's days, in the places -where he lived; and while the rest were dancing, he was employed in -religious exercises. He betimes loved his Bible, and was afraid of -sinning. He loathed the company of scoffers; and loved religion the -better for their reproaches. And yet corruption even in him had its -sallies in childhood and youth, which he afterwards lamented with -great concern and sorrow. But when he was fourteen years of age, upon -his reading "Parsons of Resolution," as corrected by Bunny,[1] such -impressions were made upon his spirit as never wore off to the day of -his death. His bodily weakness kept him afterwards very solicitous -about the state of his soul: he read all the practical treatises he -could meet with, in order to his direction and satisfaction; and yet -was long kept with the calls of approaching death as it were at one -ear, and the questionings of a doubtful conscience at the other. The -exercise of his spirit was very pressing for a great while; till at -length it pleased God to quiet him, by giving him a probability of the -safety of his state, though he had not an undoubted certainty. He -observes of himself, that though for the greatest part of his life -afterwards, he had no such degree of doubtfulness as was any great -trouble to him, or procured any sinking, disquieting fears, yet he -could not say that he had such a certainty of his own sincerity in -grace, as excluded all doubts and fears to the contrary. - -From the age of twenty-one, till near twenty-three, his weakness was -so great, that he hardly thought it possible he should live above a -year; yet being willing to do some good to ignorant and careless -sinners before he died, he even then entered into the ministry, and -was examined and ordained by the bishop of Worcester, who also gave -him a licence to teach school at Dudley, where Mr. Richard Foley, of -Stourbridge, had a little before erected a free-school, which he -committed to his care. - -He owns that when he received orders, he never had read over the Book -of Ordination, nor half the Book of Homilies, nor considered the Book -of Common Prayer with any exactness, nor weighed sufficiently some -controverted points in the Thirty-nine Articles: and yet having read -Downham, and Sprint, and Burgess, he concluded they had the better of -the nonconformists, with whom he then had no acquaintance; and being -told that they were men of little learning, he concluded they were in -the wrong; and having no scruples he freely subscribed as usually. But -when after his settlement at Dudley, he came to read Ames's "Fresh -Suit against Ceremonies," and other books on that side, he repented -his rashness in subscribing so hastily, and grew dissatisfied as to -some parts of conformity. He continued there preaching to a numerous -auditory with good success for about three quarters of a year, and -then removed to Bridgnorth, in Shropshire, where he became assistant -to Mr. William Madstard. This removal was the more agreeable to him, -because the place being privileged from all episcopal jurisdiction, -except the triennial visitation of the archbishop, he was the less in -danger of being put upon any part of conformity that he then scrupled. -He never baptized with the sign of the cross, nor wore the surplice, -(being not satisfied as to either,) and yet came into no trouble. At -his first coming hither he was an instrument of the conversion of -several to God and a holy life; but was not afterwards so successful -here as in other places. - -Soon after his settlement here, the _et caetera_ oath put him upon a -more close inspection into the English frame of church government, -which he thought he had need to be well satisfied in, before he swore -he would never consent to an alteration. He read Bucer de Gubernatione -Ecclesiae, Didoclavii Altare Damascenum, Parker de Politeia -Ecclesiastica, and Baynes's Diocesan's Trial; and though upon the -whole he saw no reason to believe all kind of episcopacy unlawful, he -yet was far from so approving the English episcopacy, as to think it -lawful to swear he would never consent to have it altered. And he -observed upon this occasion, that that oath which was designed -unalterably to subject the nation to diocesans, did but set many the -more against them; and that instead of ruining the nonconformists, -which was intended, it proved a great advantage to them, and inclined -many to fall in with them. - -The broils in Scotland quickly followed, that were occasioned by the -imposing the Common Prayer Book, and English ceremonies. There were -great tumults there, and the design was to subdue that nation by -force: and at the same time there were great dissatisfactions in -England upon the account of ship money, and other impositions that -were reckoned illegal. The Scots entering into England, there was a -form of prayer to be used against them in all churches, printed by the -bishops, though there was no command of the king for it. Mr. Baxter -would not use it, at which some were disturbed. - -The long parliament upon its being opened, fell directly upon a -reformation of church and state. Among other things that were -determined, a committee was soon appointed to hear petitions and -complaints against such as were scandalous among the clergy. Amongst -other complainers the town of Kidderminster, in Worcestershire, had -drawn up a petition against their vicar and his two curates as -insufficient. The vicar was rather for compounding the business, than -suffering the petition to be presented. The living was worth near L200 -per annum, out of which he offered to allow L60 per annum to a -sufficient preacher, to be chosen by fourteen trustees. They hereupon -unexpectedly invited Mr. Baxter to give them a sermon; and upon -hearing him, unanimously chose him to be their minister. He accepted -their invitation, and settled among them, making this observation, -That among all his changes he never went to any place he had before -desired, designed, or thought of; but only to those places he never -thought of till the sudden invitation did surprise him. - -He spent two years at Kidderminster before the civil war broke out, -and above fourteen years after, and yet never touched the vicarage -house, though authorized by an order of parliament; but the old vicar -lived there without molestation. He found the place like a piece of -dry and barren earth; ignorance and profaneness as natives of the soil -were rife among them: but by the blessing of Heaven upon his labour -and cultivating, the face of paradise appeared there in all the fruits -of righteousness. At first rage and malice created him much -opposition; but it was soon over, and a special divine blessing gave -his unwearied pains among that people an unexpected success. - -On a day when they had in that town a yearly show, in which they -walked about the streets with the painted forms of giants, he was one -part of the game of the rabble. Having preached the doctrine of -original sin, many railed at him, and represented him as saying that -God hated and loathed infants. Thereupon he next Lord's day returned -to the same doctrine again; and told them that if their children had -no original sin, they had no need of Christ, or of baptism, or of -renewing by the Holy Ghost. And after that, they were ashamed and -silent. Another time one of the drunken beggars of the town reported, -that Mr. Baxter was under a tree with a woman of ill fame. He got some -that spread this report bound to their good behaviour; and then he -that raised it confessed in court, that he saw Mr. Baxter in a rainy -day stand on horseback under an oak in a thick hedge, and the woman -mentioned standing for shelter on the other side the hedge, under the -same tree, though he believed they saw not one another. They all asked -Mr. Baxter forgiveness; and were released. At another time, when the -parliament's order came down for demolishing all images of the Persons -of the Trinity, the Virgin Mary, &c. in churches, or crosses in -church-yards, the churchwarden of the town being about to take down a -crucifix upon the cross in the church-yard, the drunken crew took the -alarum, and ran with weapons to defend the crucifix. It being reported -Mr. Baxter was the actor, they sought for him, and might probably -enough have murdered him, had he come in their way. But as Providence -ordered it he had taken a walk out of town; and in his return when the -hurly-burly was over, he was surprised to hear some of them curse him -at their doors; and quickly understood how fairly he had escaped. The -next Lord's day he told them publicly, that seeing they so requited -him, as to seek his blood, he was willing to leave them, and save them -from that guilt. Whereupon they appeared amazed and ashamed, and took -on terribly, and after all were loth to part with him. - -But notwithstanding such opposition, his unwearied labours in this town -had amazing success. He preached twice every Lord's day before the civil -war; afterwards once; and once every Thursday, besides occasional -sermons in the lectures at Worcester, Shrewsbury, Dudley, Sheffnall, &c. -On the Thursday evenings such as were so disposed met at his house, one -of them repeated the sermon, and afterwards they propounded to Mr. -Baxter any doubts they had about it, or any other case of conscience, -which he resolved. On Mondays and Tuesdays in the afternoon, in every -week, he and his assistant took fourteen families between them for -private catechising and conference, spending about an hour with a -family. Every first Wednesday in the month he had a meeting for parish -discipline. Every first Thursday in the month there was a meeting of the -neighbouring ministers for discipline, and amicable disputation about -matters theological: and every Thursday in the month besides, he had -several ministers at his house, after the lecture was over, with whom -the afternoon was spent in profitable conversation, till the neighbours -came in to repetition and conference. - -He had an attentive, diligent auditory, that was very numerous. On the -Lord's day there was no disorder to be seen in the town, but you might -hear a hundred families singing psalms, and repeating sermons, as you -passed along the streets. When he first came, there might be a family -in a street that worshipped God, and called on his name; and when he -came away there was not above a family on the side of a street that -did not do it. Nay, in the most unlikely families, even inns and -alehouses, usually some in each house seemed to be religious. He had -six hundred communicants; and there were not above twelve of them, of -whose sincerity in religion he had not hopes. There were few families -in the whole town that refused to submit to his private catechising -and personal conference; and few went away without some tears, or -seemingly serious promises of a godly life. - -The greatest enemies of serious religion in that town were carried off -by the war. When that was over he had the favour of the government -there. He had a great interest in the affections of the inhabitants, for -which his practising physic among them gratis, gave him a great -advantage; and he had much assistance in his work, from the zeal and -diligence of those among them that were pious. Many were won upon by -their exemplary conversation. Their unity and concord were remarkable. -All were of one mind, and mouth, and way. The private meetings that were -kept up amongst them, (which were under his oversight and guidance,) -were also very helpful to promote serious religion. His stated income -was not above L90 per annum, besides which he some years had 60 or L80 a -year of the booksellers for his books, which being given away amongst -the people, (except so much as was necessary for his comfortable -subsistence,) made them the readier to listen to him. He took several of -their children that had capacities from school, and sent them to the -University, where he maintained them by his own and others' -contributions, some of which afterwards proved useful ministers. - -One of his main difficulties when he fixed in this town, was how to -set up any thing of a true ecclesiastical discipline, without being -satisfied with the shadow instead of the reality of it on one hand, or -unchurching the parish church on the other. Upon mature consideration, -he determined to take the parish for the church, if they were willing -to own their church membership, and acknowledge him for their pastor. -He desired all that were willing, to give in their names, or some -other way to signify their consent; and the rest he desired to be -silent. This kept many quiet that were not church members, because -they knew they might come in if they would. He baptized all their -children, (if desired,) upon their giving an account of their faith. -If the father were a scandalous sinner, he made him openly confess his -sin with seeming penitence, before he would baptize his child. If he -refused it, he forbore till the mother came to present it; rarely, if -ever, finding both father and mother so destitute of knowledge and -faith, as, in a church sense, to be utterly incapable. Sir Ralph -Clare, a noted cavalier, discovered the greatest dissatisfaction of -any in the parish, with his method of proceeding. He would not -communicate unless he would administer the sacrament to him kneeling, -and upon a distinct day, and not with those that received it sitting. -Mr. Baxter having openly told the parishioners, that if they scrupled -sitting at the Lord's table, they should have the liberty of their own -gesture, sent word to Sir Ralph, that if he could not upon reasoning -be otherwise satisfied, he would give it him kneeling; but that as for -doing it at a distinct stated time from the rest, it would make such a -breach or schism as he could have no hand in. However, the generality -acquiesced; and church discipline was kept up, though not without some -difficulty. A young fellow given to excessive drinking, offering -himself to communion, was told that he could not be admitted, without -a humble, penitent confession, and promise of amendment. He thereupon -confessed his sin, and promised to amend, but soon relapsed. He was -oft admonished, and as often renewed the profession of his concern, -and promises of amendment. But still persisting, Mr. Baxter warned him -publicly, and prayed earnestly for him several days successively in -the church, but he was not reclaimed. At last he declared him utterly -unfit for church communion, and required all to avoid unnecessary -conversation with him. Afterwards he grew extravagantly mad, would -freely curse Mr. Baxter to his face; and once as he was going into the -church laid violent hands on him, with a design to have murdered him. -He continued raging about a year, and then died of a fever, in great -horror of conscience. Three or four more also were cast out; one for -slandering, and the rest for drunkenness; and they were enraged and -much the worse after it, and so were loud warnings to others. In -short, so much of the presence of God did Mr. Baxter find accompanying -him in his work, and so affectionate was his regard to the loving -people of that place, that he would not willingly have changed his -relation to them for any preferment in the kingdom, nor could he -without force have been separated from them. - -When the civil war broke out, he was dubious how to steer. He took the -protestation which the parliament required, to defend the king's -person, honour, and authority, the power and privileges of -parliaments, the liberties of the subject, and the protestant -religion, against the common enemy. And he joined with the magistrates -of Kidderminster, in offering the same protestation to the people. A -little after, the king's Declarations were read there in the -market-place, and the commission of array was set on foot; upon which -the rabble grew so riotous and furious, that he was advised to -withdraw awhile from home. He retired to Worcester, and so to -Gloucester, where he first met with the anabaptists; and after a -month's absence he returned home, lest his absence should be -interpreted either as the effect of fear on the account of some guilt, -or as signifying his being against the king. At his return he found -the drunken rabble very boisterous; and their common cry was this, We -shall take an order with the puritans ere long. He did not think -himself in safety if he stayed at home, and so he withdrew again. He -preached at Alcester, on that Lord's day that was the day of Edge-hill -fight; and was informed while he was preaching, by the noise of the -cannon, that the armies were engaged. And the next day he went into -the field of battle. - -The soldiers on one side or the other still passing to and fro, and -being ready to make a prey of whatsoever came before them, he determined -to go to Coventry, and stay there till one side or other had got the -victory, and the war was ended, which it was then thought would be in a -very little time. The committee and governor of that city desired him to -stay with them and lodge in the governor's house, and preach to the -soldiers; which offer he readily accepted. He continued there a year, -preaching once a week to the soldiers, and once on the Lord's day to the -people, having nothing but his diet for his pains. Here he had the -society of about thirty worthy ministers, who fled to the same place for -safety, and among the rest, of Mr. Vines and Mr. Anthony Burgess. When -his year expired, he found the war so far from being ended, that it had -dispersed itself into almost all the land. He determined therefore to -continue there another year; and in that time preached over all the -controversies against the anabaptists, and against the separatists, and -so kept the garrison sound. After the fight at Naseby, (not far from -Coventry,) he went into the army to visit some of his old intimate -friends. He stayed there a night, and got such intelligence as to their -state as amazed him. He found plotting heads were designing to subvert -both church and state. The sectaries were like to carry all before them, -and were resolved to take down not only bishops, liturgies, and -ceremonies, but all that did withstand them. This made him lament that -the ministers had left the army, as they generally did, after Edge-hill -fight. It made him also repent his refusing of Cromwell's invitation to -be the pastor of his troop, when he first raised it; by which means he -would have had an opportunity of dealing freely with those that -afterwards headed much of the army, and were the forwardest in all the -public changes. But he was told that it was not even yet too late to do -service, if he would come into the army; and was invited by Colonel -Whalley to be chaplain to his regiment. He returned to Coventry, and -consulted the ministers that were there, and with their advice, (in -order to do what in him lay to prevent the mischief that was threatened -by the prevailing temper of the army,) he accepted the invitation. - -When he came thither, Cromwell welcomed him but coldly. He set himself -from day to day to discourse the officers and soldiers out of their -mistakes, both religious and political. He found a few fiery, -self-conceited men among them made all the noise and bustle, and -carried about the rest as they pleased. Some of these became the -laughing-stock of the soldiers before he left them. He marched with -the army westward, and was at the taking of Bridgwater, and the siege -of Bristol, and Sherborne Castle, and Exeter. He was also with Colonel -Whalley before Banbury Castle, and at the siege of Worcester. He had -full employment in opposing the sectaries in all places: and -particularly he had at one place a dispute with them of a whole day's -continuance. And by what success he met with, he found reason to -apprehend, that if there had but been a competent number of ministers, -each doing their part, the whole plot of the furious party might have -been broken, and king, parliament, and religion preserved. But he was -separated from the army by great weakness, occasioned by the loss of a -gallon of blood at the nose; upon which, retiring to Sir Thomas -Rouse's, he was taken up with daily medicines to prevent a dropsy, and -was in continual expectation of death. - -He did what he could to keep his people at Kidderminster free from a -concern in the public changes. He kept them from taking the Covenant, -as fearing it might be a snare to their consciences: nay, he prevented -its being much taken in all that county. When the Engagement came out, -he spake and preached against it, and dissuaded men from taking it. He -had a whole day's disputation with Mr. Tombs, in his church at -Bewdley, upon infant baptism; and thereby kept his people free from -the spreading notions of those times. When the army was going against -King Charles II. and the Scots, he wrote letters to several of the -soldiers to tell them of their sin, and desired them at last to begin -to know themselves. And instead of praying for their success in -public, he freely inveighed against the forcing men to run to God -upon such errands of blood and ruin; especially where brethren were -concerned. He often and various ways declared against Cromwell's -usurpation, when he had got the ascendant: he preached once before him -after he was Protector, by means of the Lord Broghill and the Earl of -Warwick: his text was 1 Cor. i. 10. The design of his sermon was to -show how mischievous it was for politicians to maintain divisions in -the church for their own ends. A little while after the Protector sent -for him, and made a speech to him of an hour's length, about the -providence of God in changing the government, and favouring that -change by such great things done at home and abroad. Mr. Baxter freely -told him, that the honest people of the land took their ancient -monarchy to be a blessing; and desired to know how they had forfeited -that blessing, and to whom the forfeiture was made. He with some -passion replied, that there was no forfeiture, but God had changed it -as it pleased him. - -In the controversy about church government, which was then so hotly -agitated, Mr. Baxter was all along against extremes. He neither fell -in with the Erastian, nor episcopal, nor presbyterian, nor independent -party entirely; but thought all of them had so much truth in common -among them, as would have made these kingdoms happy, had it been -unanimously and soberly reduced to practice, by prudent and charitable -men. At the desire of the neighbouring ministers he drew up an -agreement for church order and concord, containing only so much church -order and discipline, as he apprehended the episcopal, presbyterian, -and independent were agreed in, as belonging to the pastors of each -particular church; which he afterwards published in a book called -"Christian Concord:" and the ministers of those parts associated upon -that bottom; not disputing with each other in order to an agreement in -their opinions, but agreeing in the practice of what was owned by all. - -Upon Oliver's becoming Protector, the extent of the toleration was the -subject of many debates. The committee of parliament proposed that it -should be extended to all that held the fundamentals of religion: -hereupon it was queried which were the fundamentals of religion? and -it was agreed that the members of the committee, who were fourteen in -number, should each of them nominate a divine; and that they meeting -together, should draw up a list of the fundamentals, to be as a test -to the toleration. Mr. Baxter was upon this occasion nominated for -one, (in the room of Archbishop Usher, who refused,) by the Lord -Broghill, and took a journey accordingly to London. There he met Mr. -Marshal, Mr. Reyner, Dr. Cheynel, Dr. Goodwin, Dr. Owen, Mr. Nye, Mr. -Sydr. Sympson, Mr. Vines, Mr. Manton, and Mr. Jacomb, who were also -nominated. Mr. Baxter was for offering to the parliament the creed, -the Lord's prayer, and ten commandments, as the fundamentals of -christianity: but the rest were not for so large a bottom, but were -for having a greater number of fundamentals. If he did no other -service among them, he at least prevented the running many things so -high as might otherwise have been expected. - -Truth and peace were the things he earnestly pursued all his days. He -by writing treated with Dr. Brownrigg, bishop of Exeter, about concord -with the diocesan party in this nation: and made also some proposals -to Dr. Hammond to this purpose, a little before the Restoration of -King Charles. By means of Mr. Lamb and Mr. Allen, two anabaptist -ministers, whom he prevailed with to quit the way of separation, he -dealt with the rest of the anabaptists, about communion with other -churches. He treated with Mr. Nye about an agreement with the -independents, in a moderate scheme; and he was often engaged in -disputes with the papists also. And indeed it is amazing how one of so -much weakness, who was constantly followed with divers bodily -infirmities, should be capable of so much service. - -He came to London just before the deposition of Richard Cromwell. He -preached before the parliament the day before they voted for King -Charles's return. He preached also before the lord mayor and aldermen of -the city at St. Paul's, on the day of thanksgiving for Monk's success. -And when the king was actually restored, he became one of his chaplains -in ordinary, in conjunction with some others of his brethren of the same -sentiments with him. He preached once before him in that capacity; and -often waited on him with the rest of the ministers, in order to obtain -by his means some terms of peace and union with the bishops and their -adherents, who were many of them inclined to run things to extremity. He -assisted at the Savoy conference as one of the commissioners, and then -drew up a "Reformed Liturgy;" which some persons not very likely to be -prejudiced in his favour, have thought to be the best of the kind they -ever saw. He has under this head fallen under the censure of our late -English historian, who, vol. iii. p. 235, makes this reflection: "He -drew up an absolute form of his own, and styled it the 'Reformed -Liturgy;' as if he had the modesty to think that the old Liturgy, -compiled by a number of very learned confessors and martyrs, must now -give place to a new form composed by a single man, and he by education -much inferior to many of his brethren." But had this gentleman been so -just as to have read the reasons which Mr. Baxter gave,[2] for his doing -that which he represents as so assuming, he would have seen little -occasion for his reflection. For the design of this Liturgy was not to -jostle out the old one, where persons were satisfied with it, but to -relieve those that durst not use the old one as it was, by helping them -to forms taken out of the word of God. Or suppose we, that the old -Liturgy had in the esteem of many fallen short of this new one; others -are at a loss to discover why this should appear so preposterous, unless -it be unaccountable for persons to prefer a Liturgy entirely Scriptural, -to one that is made up of human phrases, and some of them justly enough -exceptionable. It must be owned that the old Liturgy was framed by -sundry confessors and martyrs, and upon that account it deserves -respect: and it was a great step in their day, for them to cast so many -corruptions out of the public service as they did, at that time, when -this Liturgy was drawn out of the several forms that were in use in this -kingdom before. But it was but a pursuit of their design, to render the -public service yet more Scriptural: and had they risen from the dead, -there is good reason to believe they would generally have approved of -it; and been so far from looking upon it as detracting from them, that -they would have applauded it as a good superstructure upon their -foundations. Suppose then he that drew up this "Reformed Liturgy," was -by education much inferior to many of his brethren; it neither follows -from thence that he must really be so much inferior to them in useful -knowledge and valuable abilities, as this author would seem to intimate; -nor can it justly be thence argued that his performance was -contemptible; nor that there was any want of modesty neither, when his -brethren put him upon the undertaking. And besides, they approving it -when they perused it, and joining in the presenting it, made it their -own; as sufficiently appears from the preface prefixed; and some of them -had academical education, and great applause in the world too, and yet -thought not Mr. Baxter at all their inferior. - -He was also one of the three that managed the dispute at the end of -the conference at the Savoy, and freely charged some things in the -Liturgy as sinful, and contrary to the word of God. As, that ministers -are obliged in baptism to use the transient image of the cross; that -none be admitted to communion in the Lord's supper that dare not -receive it kneeling, &c. The forementioned author speaking of this in -his history, says, "That it seems very strange that he and his -brethren should undertake to mention eight unlawful things in the -Liturgy, when they could not affirm any one of those things to be in -itself unlawful; but argued altogether upon the unlawful imposition of -them, which they might as well have done by the same argument in eight -hundred of other indifferent and most innocent matters." But if this -gentleman had considered, that the unwarrantableness of keeping up -such impositions in the church was the thing which Mr. Baxter and his -brethren undertook to prove, in opposition to those who were zealous -for retaining them, and how little in that case depends upon the -simple unlawfulness of the things imposed, (abstracting from all -circumstances in a metaphysical sense,) the strangeness of their -proceeding would have disappeared. For though the same argument would -have done in eight hundred indifferent things, (had there been so many -so imposed,) yet it does not follow but that it would be good and -valid in those eight things mentioned, in which they thought they -should be bound up by the ecclesiastical constitution, (if they really -must have been so confined,) while they could not discover their -compliance to be lawful. - -The same author also falls in with Bishop Morley, in representing Mr. -Baxter as very perverse and disingenuous, by persisting in his denial -of a certain proposition, after it had been turned and altered several -ways. But had he thought fit to have considered what is suggested upon -that head in the abridgement of his Life, which he had so often -consulted, and quoted upon other occasions, he would have seen the -aspersion wiped off, which he so freely repeats: and whether in so -doing he has meted with the measure he would have used towards -himself, upon occasion, is left to his second thoughts. - -When the king's Declaration came out, Mr. Baxter was offered the -bishopric of Hereford, and some of his brethren some other preferments -in the church; but he refused acceptance, because of the uncertainty -of the continuance of the terms of that Declaration, and so did -several others: and Mr. Calamy and he were, by a majority of three -voices, chosen by the city clergy to be their clerks in the -convocation; but were by the bishop of London excused from sitting -there. A continuance at Kidderminster was what he had most desired of -any thing; and he did all that he was able in order to it; but -Providence forced him another way. - -While he was away from the town of Kidderminster, in great weakness, -more likely to die than live, after his great loss of blood, the people -renewed their articles against Mr. Danse, the old vicar, and his curate; -and the committee sequestered the place, and left the profits in the -hands of divers inhabitants to pay a preacher till it was disposed of. -Mr. Baxter, though pressed, would not accept the vicarage, but continued -to officiate among them as their minister. He would have taken no more -out of the profits of the living than the L60 per annum which the vicar -had before bound himself to pay him, but they made it L90. At length the -people fearing some one should get a grant of the sequestration from the -committee, went privately and got an order to settle Mr. Baxter in it; -but never showed it him, till King Charles came out of Scotland towards -Worcester, when they desired him to take and keep it, and save them -harmless by it, if they were called to repay what they had received and -disbursed. After this, the tithes were gathered in his name by some of -his neighbours: but he gave them orders, that if any refused to pay that -were poor, it should be forgiven them; but if they were able, what was -due should be sought for with the help of the magistrates with damage; -and that both his part and his damages should be given to the poor. When -this was known, none that were able would do the poor so great a -kindness as to refuse payment. - -Upon King Charles's restoration the old vicar was restored. He had -before lived unmolested in the vicarage house, and had L40 per annum -duly paid him. Mr. Baxter would now very willingly have been his -curate. Being often with my Lord Chancellor, he begged his favour -about a settlement there, which he signified to him he preferred to a -bishopric. Sir Ralph Clare was the great obstacle. He once told Mr. -Baxter, in Bishop Morley's chamber, that of eighteen hundred -communicants in the town, he had not above six hundred for him. To -clear which he sent to Kidderminster, and in a day's time his friends -there got the hands of sixteen hundred of those eighteen hundred for -him; which subscription being shown, made both the Bishop and Sir -Ralph the more against his return thither. My Lord Chancellor wrote to -Sir Ralph, but without effect. Mr. Baxter going down thither to make -terms with the vicar, he would not suffer him to preach above twice or -thrice. He could not be accepted, though he would have preached for -nothing. It would not be allowed him so much as to administer the -sacrament to the people, and preach a farewell sermon to them. Bishop -Morley denied him the liberty of preaching in his diocess. He told him -that he would take care the people should be no losers. And for awhile -he sent the most acceptable preachers among them; and once took the -pains to preach to them himself, but it was in a way of invective -against Mr. Baxter and the presbyterians. Dr. Warmestry did the same -once and again, but with little success. When Bishop Morley forbad him -preaching in his diocess, he asked him leave but to preach in some -small village among the ignorant, where there was no maintenance for a -minister: and he told him, that they were better to have none than -him. Mr. Baldwin the minister was present. - -There being no further capacity of service in those parts, Mr. Baxter -for some time preached up and down occasionally in the city, and at -length was fixed a lecturer with Dr. Bates at St. Dunstan's in Fleet -Street; and obtained Bishop Sheldon's licence, upon his subscribing a -promise, not to preach against the doctrine of the church, or the -ceremonies, in his diocess, as long as he used his licence. Here he -had a crowded auditory; and the crowd unhappily drove him from his -place of preaching. One day in the midst of sermon a little lime dust -fell down in the belfry, which made people think the steeple and -church were falling. All were presently in a confused haste to get -away, and the noise of the feet in the galleries sounded like the fall -of the stones. Some cast themselves from the galleries, because they -could not get down-stairs; and the terror was universal: all made such -haste to get out that they hindered one another. Mr. Baxter, when the -hurry was a little over, with great presence of mind reassumed his -discourse, with this remarkable passage, to compose the spirits of the -people. "We are" (said he) "in the service of God, to prepare -ourselves, that we may be fearless at the great noise of the -dissolving world, when the heavens shall pass away, and the elements -melt in fervent heat; the earth also and the works therein shall be -burned up," &c. And when he had gone on a little while, a bench near -the communion table breaking under the weight of those that stood upon -it, renewed the fear and hurry, and made it rather worse than before. -He was forced to preach the rest of his quarter at St. Bride's church, -while St. Dunstan's was repairing. He preached also once every Lord's -day at Black-friars, gratis; and a week-day lecture in Milk Street. - -During this short interval of public liberty, those ministers that -were not for episcopacy, Liturgy, and ceremonies, were represented as -seditious, and loaded with calumnies and reproaches. Many of them were -imprisoned, together with some sober gentlemen, in several counties, -under pretence of their plotting against the government. Particularly -a plot was hatched in Worcestershire. A packet was pretended to be -found under a hedge, left there by a Scotch pedlar. In it there were -letters from several ministers; and among the rest, one from Mr. -Baxter; intimating, that he had provided a considerable body of men -well armed, which should be ready against the time appointed. And -indeed where men were taken up and imprisoned in distant counties, it -was said to be for Baxter's plot. The noise of these plots in so many -counties, paved the way for the Act of Uniformity, which gave all the -ministers who could not conform no longer time than till Bartholomew -day, 1662, when they were all cast out. Mr. Baxter preached his last -sermon in public on the 25th of May before, at Black-friars. The -reason of his forbearing preaching so soon, was partly because the -lawyers did interpret a doubtful clause in the Act of Uniformity, as -putting an end to the liberty of lecturers at that time; and partly -because he would let all the ministers in the nation understand in -time what his intentions were, lest any might be influenced to a -compliance, upon a supposition that he intended to conform. - -After this, if the ejected ministers did but meet to pray together it -was a seditious conventicle. Dr. Bates and Mr. Baxter were desired to -pray at a friend's house, for his wife that was sick of a fever, and -had they been there they had been apprehended by a warrant from two -justices. Finding therefore his public service at an end, he retired -to Acton, in Middlesex; where he went every Lord's day to the public -church, and spent the rest of the day with his family, and a few poor -neighbours that came in to him. In the time of the plague, in 1665, he -went to Mr. Hampden's, in Buckinghamshire; and returned back again to -Acton when it was over. He stayed there as long as the Act against -Conventicles was in force, and when it was expired, he had so many -came to hear him, that he wanted room. Hereupon he by a warrant of two -justices, was committed to New-Prison gaol for six months. But he got -a Habeas Corpus, and was released; and removed to Totteridge, near -Barnet. While he was there, Duke Lauderdale going into Scotland, -signified to him a purpose there was of taking off the oath of -canonical obedience, and all impositions of conformity, save only that -it should be necessary to sit in presbyteries and synods with the -bishops and moderators; and that he had the king's consent to offer -him what place in Scotland he would choose, either a church, or a -college, or a bishopric. But he excused himself from his weakness and -indisposition, and the circumstances of his family. - -After the Indulgence, in 1672, he returned to his preaching in the city. -He was one of the Tuesday lecturers at Pinner's Hall; and had a Friday -lecture at Fetter Lane; but on Lord's days he only preached -occasionally. He afterwards preached in St. James's Market house, where -on July 5, 1674, they had a marvellous deliverance. For a main beam, -that had before been considerably weakened by the weight of the people, -gave such cracks, that three several times they ran out of the room, -concluding it was falling. The next day taking up the boards they found -that two rends in the beam were so great, that it was a wonder of -Providence that the floor had not fallen, and the roof with it, to the -destruction of multitudes. He was afterwards apprehended as he was -preaching his Thursday lecture at Mr. Turner's; but soon released, -because the warrant was not signed by a city justice, as it should have -been, when he was apprehended for preaching in the city. In 1676, by the -assistance of his friends, he built a new meeting-house in Oxenden -Street, and when he had preached there but once, a resolution was taken -to surprise him the next time, and to send him for six months to gaol -upon the Oxford Act. But he being out of town, Mr. Seddon, a Derbyshire -minister, preaching for him, was sent to the Gate-house in his room, -though the warrant did not suit him; and he was forced to continue there -three months, till he had a Habeas Corpus. He afterwards built another -meeting-house in St. Martin's parish, but was forcibly kept out of it by -constables and officers: and thereupon Mr. Wadsworth, in Southwark, -dying, he upon the invitation of his people preached to them many months -in peace. And when Dr. Lloyd succeeded Dr. Lamplugh, in St. Martin's -parish, he offered him his chapel, in Oxenden Street, for public -worship, and accepted it.[3] - -Anno 1682. He was suddenly surprised in his house, by an informer with -constables and officers, who served upon him a warrant, to seize on his -person for coming within five miles of a corporation; and five more -warrants in distraint for L195 for five sermons. He was going with them -to a justice, though extremely bad as to his health, till meeting Dr. -Cox, he forced him back to his bed, and went and took his oath before -five justices that he could not go to prison without danger of death. -The king being consulted, consented that his imprisonment should for -that time be forborne. But they executed the warrants on the books and -goods in the house, though he made it appear they were none of his; and -they sold the bed he lay upon. Some friends paid down the money they -were appraised at, and he repayed them. Being afterwards in danger of -new seizures, he was forced to retire to private lodgings. - -Anno 1684. He was again seized upon and carried to the sessions, when -he was scarce able to stand, and bound in a bond of L400, to his good -behaviour; and was told that this proceeding was only to secure the -government against suspected persons. He was some time after carried -again to the sessions-house in great pain, and forced to continue -bound. He refused to stand bound, not knowing what they might -interpret a breach of the peace. But his sureties would be bound, lest -he should die in a gaol. He was carried thither a third time, and -still bound; though for the most part he kept his bed. - -Though he was thus treated all King Charles's reign, he yet prayed as -heartily for him as any man; and he was often consulted about terms and -measures for a union between the conformists and nonconformists, as to -which he was ever free to give his sentiments. He was not for -comprehension without indulgence; nor for a bare indulgence without the -enlargement of the Act of Uniformity to a greater comprehension; but for -the conjunction of both. He declared this when he was consulted by a -person of honour, anno 1663. In the year 1668, Dr. Bates and he waited -on the Lord Keeper Bridgman by desire, in order to a treaty about a -comprehension and toleration, and were afterwards met by Dr. Wilkins and -Mr. Burton, with whom they conferred. The thing they most differed about -was re-ordination. At length by conference with Sir Matthew Hale, that -point was thus adjusted, that there should be an admission into the -ministry of the church of England, of such as had been before ordained -according to this form of words: "Take thou legal authority to preach -the word of God, and administer the holy sacraments in any congregation -of England, where thou shalt be lawfully appointed thereunto." It was -agreed the ceremonies should be left indifferent, and the Liturgy -altered; and that there should be an indulgence of such as could not be -comprehended. And a bill was drawn up by Judge Hale, to be presented to -the parliament; but the high-church party made such an interest, that it -was carried by a vote that no man should bring in a bill of this nature. -He afterwards in the year 1673, upon the desire of the Earl of Orrery, -drew up terms of union between the conformists and the nonconformists, -in order to their joint vigorous opposing popery. And the next year -there was also an agreement upon like terms, between Dr. Stillingfleet -and Dr. Tillotson, and Dr. Manton, Dr. Bates, Mr. Pool, and Mr. Baxter, -and an act was proposed to be brought in the next session of parliament, -in pursuance of the treaty; but Dr. Tillotson wrote word to Mr. Baxter, -that as circumstances stood, such an act could not pass in either house, -without the concurrence of a considerable part of the bishops, and his -Majesty's countenance, which at that time he saw little reason to -expect. - -In the reign of King James II. Mr. Baxter was committed to the King's -Bench prison by warrant from the Lord Chief Justice Jefferies, for his -"Paraphrase on the New Testament," which was called a scandalous and -seditious book against the government. On May 30, 1685, he was brought -to his trial. The passages mentioned in the information, were his -paraphrase on Matt. v. 19; Mark ix. 39; xi. 31; xii. 38-40; Luke x. 2; -John xi. 57; Acts xv. 2: and a certain noted clergyman put into the -hands of his enemies some accusations out of his paraphrase on Rom. -xiii. &c. as against the king, to touch his life; but no use was made -of them. Jefferies interrupted his council in pleading for him, and -treated Mr. Baxter most scornfully and rudely. He had given judgment -against him, June 29, when he was fined 500 marks, and to lie in -prison till he paid it; and bound to his good behaviour for seven -years. But the next year King James altering his measures, many of the -dissenters that were imprisoned were released; and their fines were -remitted: and among the rest, Mr. Baxter obtained his pardon by the -mediation of the Lord Powis. His fine was remitted; and Nov. 24, Sir -Samuel Astrey sent his warrant to the keeper of the King's Bench to -discharge him. But he gave sureties for his good behaviour: his -Majesty declaring for his satisfaction, that it should not in him be -interpreted a breach of the good behaviour for him to reside in -London, which was not allowable by the Oxford Act; and this was -entered upon his bail-piece. He continued some time in the Rules; and -in February following removed to a house in Charter-house Yard. - -After his settlement there, he gave Mr. Sylvester (whom he peculiarly -valued, and had a special intimacy with) and his flock, his pains, -gratis, every Lord's day in the morning, and every other Thursday -morning at a weekly lecture. And thus he continued for about four -years and a half; rejoicing as much as any man at the happy revolution -under the conduct of King William, though he appeared not much in -public. And when he was quite disabled from public service by his -growing weakness, he still continued to do good in his own hired -house, where he opened his doors morning and evening every day, to all -that would come to join with him in family worship; reading and -expounding the Scriptures with great seriousness and freedom. At -length his distempers took him off from this also, and confined him -first to his chamber, and then to his bed. Under sharp pains, he was -very submissive to the will of God; and when he was inclined to pray -most earnestly for a release, he would check himself and say, "It is -not fit for me to prescribe: Lord, when thou wilt, what thou wilt, how -thou wilt." As his end drew near, being often asked by his friends, -how it was with his inward man, he replied, "I bless God I have a -well-grounded assurance of my eternal happiness, and great peace and -comfort within." He gave excellent counsel to young ministers that -visited him, earnestly prayed God to bless their labours, and -expressed great hopes that God would do a great deal of good by them, -and great joy that they were of moderate and peaceable spirits. Being -at last asked how he did, his answer was, "Almost well;" and at length -he expired, Dec. 8, 1691, and was a few days after interred in Christ -Church, in London, whither his corpse was attended by a numerous -company of persons of different ranks, and especially of ministers, -some of them conformists, who paid him the last office of respect. -There were two discourses made upon occasion of his funeral, one by -Dr. Bates, and the other by Mr. Sylvester, which are both in print: -the former may be met with in the Doctor's Works; and the latter at -the end of Mr. Baxter's Life in folio. - -His last will and testament bore date July 7, 1689. The preamble was -something peculiar, and ran thus: "I Richard Baxter, of London, clerk, -an unworthy servant of Jesus Christ, drawing to the end of this -transitory life, having through God's great mercy the free use of my -understanding, do make this my last will and testament, revoking all -other wills formerly made by me. My spirit I commit, with trust and hope -of the heavenly felicity, into the hands of Jesus my glorified Redeemer -and Intercessor; and by his mediation into the hands of God my -reconciled Father, the infinite, eternal Spirit, Light, Life, and Love, -most great, and wise, and good, the God of nature, grace, and glory; of -whom, and through whom, and to whom are all things; my absolute Owner, -Ruler, and Benefactor, whose I am, and whom I (though imperfectly) -serve, seek, and trust; to whom be glory for ever. Amen. To him I render -most humble thanks, that he hath filled up my life with abundant mercy, -and pardoned my sin by the merits of Christ, and vouchsafed by his -Spirit to renew me, and seal me as his own; and to moderate and bless to -me my long sufferings in the flesh, and at last to sweeten them by his -own interest, and comforting approbation, who taketh the cause of love -and concord as his own," &c. He ordered his books to be distributed by -Mr. Matthew Sylvester and Mr. Roger Morrice among poor scholars, which -was done accordingly. All that remained of his temporal estate, after a -few legacies to his kindred, he disposed of for the benefit of the souls -and bodies of the poor. And he left Sir Henry Ashhurst, Baronet, Rowland -Hunt of Boraton, Esq., Mr. Thomas Hunt, merchant, Edward Harley, Esq., -Mr. Thomas Cooke, merchant, Mr. Thomas Trench, merchant, and Mr. Robert -Bird, gentleman, his executors. - -Few ever had more weakness to imbitter their lives than he; and yet -this heightened and cherished the peculiar seriousness of his spirit. -Few ever were more strongly tempted to infidelity; and yet, as -Providence overruled it, that contributed in the issue to his greater -establishment. He was tempted sorely to question the truth of the -Scriptures, the immortality of the soul, and the life to come. This -sort of temptations did not assault him in that way that is usual with -melancholy persons, but with a show of sober reason. Hereupon he was -forced to dig to the very foundations of religion, and seriously to -examine the reasons of christianity, and to give a hearing to all that -could be said against it; and his preaching and writings were upon -this account the more useful. And he at last found that nothing is so -firmly believed, as that which hath been some time doubted of. - -He was a great observer of Providence, and in the course of his life -met with many surprising deliverances. When he was seventeen years of -age, riding on an unruly horse, who would often get the bit in his -teeth, and run away with his rider, he was run away with in a very -dangerous place. He was in a field of high ground, where there was a -quick-set hedge on the side of him, that was the only fence; on the -other side of which was a deep narrow lane, about a story's height -below him. When the horse was running away with him, he turned aside -on a sudden, and leaped over the hedge into the lane. He came to the -ground before the horse, and yet received no hurt, thought it seemed -marvellous how his feet could fall besides him. At another time, being -about the same age, and at Ludlow Castle, in company of several idle -gentlemen, he was learning to play at tables of the best gamester in -the house. When his opposite had once so much the better, that it was -a hundred to one, besides the difference of their skill, he still held -on, though both he and the standers-by laughed at him for not giving -up, and told him the game was lost: he was so confident of it as to -offer a hundred to one; and actually did lay down ten shillings to -sixpence. When the wager was laid, he told him there was no -possibility of the game, but by one cast often: and it so fell out, -that he had that same cast for several times successively, so that by -that time a man could go four or five times about the room, his game -was gone, which caused great admiration. He took the hint, feared that -the devil had the ruling of the dice, and did it to entice him to be a -gamester, and so gave him his ten shillings again, and resolved never -more to play at tables whilst he lived. At another time, travelling -from London into the country, about Christmas, in a very deep snow, he -met on the road a loaded waggon, where he could not pass by but on the -side of a bank: passing over which, all his horse's feet slipped from -under him, and all the girts broke, so that he was cast just before -the waggon wheel, which had gone over him, but that it pleased God the -horses suddenly stopped, without any discernible cause, till he got -out of the way. Often was he brought very low while he was at -Kidderminster, so as to receive the sentence of death in himself, when -his poor honest, praying neighbours there met together, and upon their -fasting and earnest prayers, he hath been recovered. Once when he had -been very low for three weeks together, and was unable to go abroad, -on the very day that they prayed for him, which was on the Friday, he -recovered so as to be able to preach to them, and administer the -sacrament, on the Lord's day following. Another time he had a tumour -rose on one of the tonsils of his throat, white and hard like a bone, -above the hardness of any scirrhous tumour. He feared a cancer, and -applied such remedies by the advice of the physician as were thought -fittest, but without alteration; for it remained hard as at first. At -the end of a quarter of a year, he was under some concern, that he had -never praised God particularly for any of the deliverances he had -formerly afforded him. And thereupon being speaking of God's -confirming our belief of his word, by his fulfilling his promises, and -hearing prayers, (as it is published in the second part of his -"Saints' Rest,") he annexed some thankful hints as to his own -experiences; and suddenly the tumour vanished, leaving no sign where -it had been remaining; though he neither swallowed it down, nor spit -it out, nor could ever tell what became of it. Another time having -read in Dr. Gerhard the admirable effects of the swallowing a gold -bullet upon his own father, in a case much like his, he got a gold -bullet, between twenty and thirty shillings weight; and having taken -it, he knew not how to be again delivered of it. He took clysters and -purges for about three weeks, but nothing stirred it. And a gentleman -having done the like, the bullet never came from him till he died, and -it was cut out. But at last his neighbours set apart a day to fast and -pray for him, and he was free from his danger in the beginning of that -day. And at another time, being in danger of an aegilopse, he had also -sudden relief by their prayers. At another time riding upon a great -hot, mettled horse, as he stood upon a sloping pavement in Worcester, -the horse reared up, and both his hinder feet slipped from under him; -so that the full weight of the body of the horse fell upon his leg, -which yet was only bruised, and not broken: when considering the -place, the stones, and the manner of the fall, it was a wonder his leg -was not broken in shivers. Another time as he sat in his study, the -weight of his greatest folio books broke down three or four of the -highest shelves, when he sat close under them; and they fell down on -every side of him, and not one of them hit him, except one upon the -arm. Whereas the place, the weight, and greatness of the books was -such, and his head just under them, that it was a wonder they had not -beaten out his brains, or done him an unspeakable mischief. One of the -shelves just over his head having Dr. Walton's Polyglot Bible, all -Austin's Works, the Bibliotheca Patrum, Marlorate, &c. At another -time, viz. March 26, 1665, as he was preaching in a private house, a -bullet came in at the window, and passed by him, but did no hurt. Such -things as these he carefully took notice of, and recorded. And indeed -his being carried through so much service and suffering too, under so -much weakness, was a constant wonder to himself, and all that knew -him; and what he used himself often to take notice of, with -expressions of great thankfulness. - -There was scarce a man in England so consulted about cases of conscience -as he was. He was applied to in matters of more than common concern and -difficulty, by persons of all ranks and qualities. His "Directory" may -give the world satisfaction how fit he was for that province: and had he -kept an exact account of the various cases that had been proposed to -him, with his solutions, we should have had yet fuller evidence. - -He loved a retired life, but could not so conceal himself as not to be -observed and much respected. My Lord Broghill, who was afterwards Earl -of Orrery and Lord President of Munster, gave him many marks of his -respect. Archbishop Usher used great freedom with him, and urged him -to some of his writings. In the worst of times he had some even in -King Charles's court that were very respectful to him. Duke Lauderdale -was one of these: and let him be ever so ill a man himself, this must -be said, that Mr. Baxter had sometimes an interest in him for the -procuring good, and the avoiding mischief. While he lived at Acton, he -had free conversation with his neighbour Sir Matthew Hale. And he -manifested his respect to Mr. Baxter, by giving a high encomium of him -both for piety and learning, before all the judges at the table at -Serjeants' Inn, at the time when he was in prison upon the Oxford Act. -My Lord Balcarres and his Lady had also a very great value for him. He -had many letters full of respects from eminent divines in foreign -parts. But there was no friend in the whole course of his life whom he -more valued and respected, and by whom he was more beloved, than that -noted citizen Henry Ashhurst, Esq. commonly called Alderman Ashhurst, -who was the most exemplary person for sobriety, self-denial, piety, -and humility, that London could glory of. In short, living and dying, -he was as much respected by some, and as much slighted by others, as -any man of the age. - -Hardly any man was ever more calumniated and reproached than he. Dr. -Boreman, of Trinity College, charged him in print with killing a man -with his own hand in cold blood. Some years after, the same charge was -brought against him in a coffee-house; but he that brought it being -afterwards convinced, professed his sorrow, and asked his pardon. But -Sir Roger L'Estrange published a story a little like it in his -"Observator," and it was also inserted in the preface to the "Life of -Dr. Heylin," and was lately inserted in a book entitled, "Ordination by -mere Presbyters proved Void and Null, in a Conference between -Philalethes and Pseudocheus." The story was this, that Mr. Baxter -finding one Major Jennings in the war time among the bodies of the dead -and wounded, looked on while Lieutenant Hurdman, that was with him, ran -him through the body in cold blood. And that Mr. Baxter took off with -his own hand the king's picture from about his neck, telling him as he -was swimming in his gore, that he was a popish rogue, and that was his -crucifix: which picture was kept by Mr. Baxter till it was got from him, -but not without much difficulty, by one Mr. Somerfield who lived with -Sir Thomas Rouse, who restored it to the true owner, who was supposed to -be dead of his wounds: and this narrative was subscribed by Jennings -himself, that it might pass for the more authentic.--Mr. Baxter, on the -contrary, solemnly protested in print[4] upon occasion of the -publication, that he knew not that he ever saw Major Jennings; that he -never saw him or any other man wounded; that he never took such a -picture from him, or saw who did it; nor was in the field when it was -done; much less spoke any thing like the words reported: but that being -at Longford House, while it was a garrison for the parliament, a soldier -showed a small medal of gilt silver, bigger than a shilling; and said -that he wounded Jennings, took his coat from his back, and the medal -from his neck, which Mr. Baxter bought for eighteen pence, no one -offering more: and that hearing afterwards he was living, he freely -desired this Somerfield to give it him, supposing it was a mark of -honour which might be useful to him. And this story was all the thanks -that ever he had. - -When he preached before King Charles, his Majesty sent the lord -chamberlain to him to require him to print his sermon, and he -accordingly printed it, and added in the title page, "by his Majesty's -special command." Dr. Pierce afterward asserted to several, that he -was none of the king's chaplain, and that he had no order from him for -the printing of his sermon. And he could scarce preach a sermon, but -he was represented as having some seditious design, covered over with -innocent words. - -He was vehemently aspersed by those that were fond of extremes on all -hands. When the lecture was set up at Pinner's Hall, if he did but -preach for unity and against division, or unnecessary withdrawing from -each other, or against unwarrantable narrowing the church of Christ, -it was presently said he preached against such and such persons. If he -did but say that the will of man had a natural liberty, though a moral -thraldom to vice; and that men might have Christ and life if they were -but truly willing, though grace must make them willing; and that men -have power to do better than they do; he was said to preach up -Arminianism and free-will. And on the other hand, when he in public -told the people, that they must not make the world believe that they -were under greater sufferings than they really were, nor be unthankful -for their peace; and that they ought when any hurt them, to love and -forgive them, and see that they failed not of their duty to them; but -should not forsake the owning and just defending by Scripture -evidence, the truth opposed; some of the high-church party, in a -printed account, told the world, that he bid the people resist, and -not stand still and die like dogs: for the falsity of which he was -forced to appeal to the many hundreds that heard him. - -Nay, he was aspersed even after his death. For it was reported that in -the latter part of his life even till he died, he was in great doubt and -trouble about a future state; that he inclined to think there was no -future state at all, and ended his days under such a persuasion, to his -no small trouble; he having written so many things to persuade persons -to believe there was. Which was abundantly answered by Mr. Sylvester, in -his preface prefixed to the "History of his Life and Times." - -His love to the honest people of Kidderminster, who had the prime of -his strength and the flower of his labours, was very remarkable. He -told them, in the preface to the "Saints' Rest," that the offers of -greater worldly accommodations, with five times the means that he -received with them, was no temptation to him once to question whether -he should leave them. But he was afterwards forced to leave them, by -Bishop Morley, and Mr. Danse the old vicar. He did not part with them -without mutual grief and tears. And when he went from them, he left -Mr. Baldwin, to live privately among them, and oversee them in his -stead; and he advised them to frequent the public church assemblies, -in conjunction with their private helps, unless the public minister -was utterly insufficient, or preached heresy, or in his application -set himself against the ends of his office, by endeavouring to make a -holy life seem odious. After parting from them, he wrote a letter to -them but once a year, lest it should be the occasion of their -suffering; and for fear lest if they did any thing that was -displeasing, it should be represented as the effect of his -suggestions. But in process of time even this honest and quiet people -were exasperated. They were alienated from the prelates and their -adherents, for running down Mr. Baxter and those of his mind, as -deceivers. Repeating sermons in their houses they were laid in gaols -with common malefactors, their goods were seized, and they were fined -and punished again and again. At length they were hardly more angry -with the bishops, than they were with Mr. Baxter himself, whom they -censured upon his publishing the book called "The Cure of Church -Divisions," as strengthening the hands of persecutors by persuading -them of the lawfulness of communicating in their parish church, with a -conformable minister in the Liturgy. But he still continued his care -of them, and concern for them. And at length he became capable of -helping them to a valuable, useful man, that would make it his -business to promote serious religion among them. For Colonel John -Bridges had sold the patronage of the living to Mr. Thomas Foley, upon -condition that he should present Mr. Baxter next if he were capable of -it; and if not, that he should present one with his consent. When the -old vicar died, many thought that Mr. Baxter himself would have -conformed. Archbishop Stern, of York, particularly, bid a minister -take it on his word that he conformed, and was gone to his beloved -Kidderminster. But Mr. Baxter had no such thoughts, though he would -gladly have assisted them in getting a suitable person. But the people -there refused to have any hand in bringing in another minister into -the church, lest they should seem to consent to his conformity, or be -obliged to own him in his office. They were not to be prevailed with -to concur; and for that reason Mr. Baxter refused to meddle in the -choice. When Mr. Foley had put in a valuable man to be their minister, -Mr. Baxter wrote to them to join with him in prayers and sacrament, at -that time when they had no opportunity for separate meetings. But -their sufferings had so far alienated them from the church party, that -they would not yield that his letter should be so much as read among -them. However, Mr. Baxter kept up a peculiar respect to them, and -concern for them, as long as he lived. - -His works were various. Dr. Bates, in his funeral sermon, says that -his books, for the number and variety of matter in them, make a -library. They contain a treasure of controversial, casuistical, -positive, and practical divinity; and the excellent Bishop Wilkins did -not stick to say that he had cultivated every subject he handled. I -will touch only upon those of his works that are here collected -together in four volumes. - -The first volume contains his "Christian Directory." The first part of -it, which he calls "Christian Ethics," is perhaps the best body of -practical divinity that is extant in our own or any other tongue. And -though in the "Ecclesiastical Cases" there are some things that are -not to every man's gust, (and no other could well be expected where -there is so vast a variety,) yet he that will have the patience to -read through, will find his pains rewarded by ample instruction. - -The second volume contains, I. "The Reasons of the Christian Religion;" -which book hath relieved many when under temptations to infidelity. II. -"The Unreasonableness of Infidelity;" where a clear account is given of -the nature of the witness of the Spirit to the truth of Christianity, -and of the unpardonable sin committed in opposition to it. And a -discourse is added about the arrogancy of reason in opposition to divine -revelation, that is very proper for those who being for a freedom of -thought would know how to keep it within due bounds, so as to prevent -extravagance. III. "More Reasons for the Christian Religion;" which -contains a vindication of the Holy Scriptures from the charge of -contradictions; and some animadversions on my Lord Herbert "De -Veritate." IV. His "Treatise of Conversion;" a set of plain sermons -preached at Kidderminster, explaining the nature and the necessity, the -benefits and hinderances, of a thorough change of heart and life. V. "A -Call to the Unconverted;" which has been blessed by God with marvellous -success in reclaiming persons from their impiety. Six brothers were once -converted by reading it. Twenty thousand of them were printed and -dispersed in little more than a year's time. It was translated into -French and Dutch, and other European languages. And Mr. Eliot translated -it into the Indian language; and Mr. Cotton Mather gives an account of a -certain Indian prince, who was so affected with this book, that he sat -reading it with tears in his eyes till he died, not suffering it to be -taken from him. VI. "Now or Never;" in which all are seriously urged to -improve the present time, in order to a hearty return to God through -Jesus Christ. VII. "Directions and Persuasions to a Sound Conversion;" a -book that has been useful to many souls, by preventing those mistakes in -practical religion, which are often fatal. VIII. "A Saint or a Brute;" -being some plain sermons preached to his people at Kidderminster, -concerning the necessity and excellency of holiness. IX. "The Mischiefs -of Self-Ignorance, and Benefits of Self-Acquaintance;" being some plain -sermons preached at St. Dunstan's, in Fleet Street, to prevent persons -from devouring others, while they did not know themselves. X. "A Right -Method for Settled Peace of Conscience;" written for the benefit of a -melancholy lady; a book by which many dejected christians have been -revived. XI. "God's Goodness Vindicated;" an essay to clear up that -darling attribute of the Deity about which melancholy persons often run -into such unhappy mistakes. XII. "Directions to a Weak Christian how to -Grow in Grace; with Characters of a Sound Christian;" well worth the -perusal of such as desire to have right and clear notions of -christianity. - -The third volume contains, I. "The Saints' Everlasting Rest;" a book -written in a very languishing condition, when in the suspense of life -and death; and yet it has the signatures of a holy and vigorous mind. -Multitudes will have cause to bless God for ever for this book. Among -others, holy Mr. John Janeway was thereby converted.[5] II. "A -Treatise of Self-Denial"; in which the nature and grounds of that -capital part of our holy religion are opened and cleared. III. "Of -Crucifying the World by the Cross of Christ;" an affecting caveat -against worldliness. IV. "The Life of Faith;" which was an enlargement -of the sermon preached before King Charles II., soon after his -Restoration. Though there are many things to be met with here, that -occur in his other writings, (a thing not to be avoided in one that -wrote so much,) yet has the method in which they are here put together -been advantageous to many. V. "The Divine Life;" in which there are -three Treatises: viz. "Of the Knowledge of God," "Of Walking with -God," and "Of Conversing with God in Solitude;" in which there is more -solid and useful divinity than in some bulky volumes. VI. "The Divine -Appointment of the Lord's day;" written for the satisfaction of some -that were inclined to the seventh-day sabbath. VII. "Obedient -Patience." VIII. "His Dying Thoughts;" in which though there are some -peculiarities, and an account of some temptations, that it is amazing -that such a man as Mr. Baxter should be at all troubled with; there -yet are some as noble thoughts as to the happiness of the saints -departed, and as to our blessed Saviour's transfiguration, and the -improvableness of it, as can easily be met with. - -The fourth and last volume contains, I. "Compassionate Counsel to -Young Men;" which many have had cause to bless God for. II. "The -Mother's Catechism;" designed for the instruction of children, and for -the assistance of mothers in discharging their duty in that respect. -III. "Catechising of Families;" a plain manual; familiarly opening the -great essentials of religion in a catechetical way. IV. "The Poor -Man's Family Book;" a book that hath been given away by many landlords -to their tenants with good success. V. "Confirmation and Restoration," -&c.; being an essay to revive the true primitive discipline, by -bringing the baptized publicly to own their standing to the baptismal -vow when they come to age; and proposing that such as fall into -scandalous sins should be restored by a public profession of -repentance. VI. "Gildas Salvianus, or the Reformed Pastor;" which -perhaps contains the best model of a gospel minister that ever was -published. We may indeed there meet with a free confession of -ministerial faults; which confession some endeavoured to turn to his -reproach: but the confessing and amending real faults, is a much more -likely way to secure the honour of the sacred ministry, than either a -denying them, or a seeking to cloak, extenuate, or cover them. VII. -"The Vain Religion of the Formal Hypocrite;" where hypocrisy is freely -detected and unmasked. VIII. "Cain and Abel;" in which the malignity -of the enmity between the Seed of the woman and the seed of the -serpent, is proved to have discovered itself from the first. IX. -"Knowledge and Love;" wherein conceited knowledge is exposed, and the -excellency of divine love displayed. X. "Catholic Unity;" a sermon -preached in St. Martin's Church, in which it is shown how greatly -ungodliness tendeth to divisions, and godliness to the truest unity -and peace. XI. "The True and only Way of Concord." XII. Sermons -preached upon sundry particular occasions; with a few "Directions to -Justices of Peace," &c. - -I shall only add, that if the recommendations of others would have any -influence upon the readers, or their characters of the author increase -their esteem, few writers would have more advantage than Mr. Baxter. -For besides that there are none of our practical divines whose works -have been translated into more foreign languages, nor are read with -more admiration abroad than his, there is no one who by the fittest -judges has been more applauded. - -Mr. Pitcaren, in his "Harmony of the Evangelists," p. 269, professes a -great esteem for his learning, acuteness, and piety. - -Mr. Wood, Professor of Divinity in the University of St. Andrews, in -his answer to Mr. Lockier, represents Mr. Baxter as a most judicious, -acute, and godly man. - -The Honourable Robert Boyle, Esq. declared Mr. Baxter to be the -fittest man of the age for a casuist because he feared no man's -displeasure, nor hoped for any man's preferment. - -He was often quoted by some of the most celebrated divines of the church -with respect; as by Bishop Patrick, Bishop Stillingfleet, Bishop Burnet, -and Dr. Sherlock; as also by Mr. Hotchkis, and Mr. Wade, and others. - -Sir William Morrice, in his book of the "Lord's Supper," p. 32, speaks -of Mr. Baxter as one in the dust of whose feet (according to the Hebrew -proverb) he should gladly roll himself; and notwithstanding some little -difference in opinion, yet he could never have a quarrel with him. And -he declares that he could only say as Phavorinus did of Adrian, It is -not for me to contend with him who commands legions of notions and -arguments. For me (says he) to throw a dart at him from Bellona's -temple, (which was the denunciation of war,) were to show myself like -one of the priests of that goddess, which were all fanatic, and used to -tear their own flesh. I should be loth to transform the most favourable -patron I have found, into the most formidable enemy I can meet with. And -as he that thought it enough to eternize his memory, to inscribe upon -his monument, his friendship he had with Sir Philip Sidney; so (says he) -my tombstone could not have been ambitious of a more honourable epitaph, -than Mr. Baxter's approbation. - -Mr. Glanvil, in his "Philosophia Pia," p. 110, thus expresses himself -concerning Mr. Baxter,--That worthy man I think is to be honoured much -for his stout, rational, and successful opposition of the mischievous -antinomian follies, when the current systematic divinity, then called -orthodox, was very overgrown with them; and for his frequent asserting -the reasonableness of religion, against the madness of spreading -enthusiasm; for his earnest endeavours for the promotion of peace and -universal charity, when it was held a great crime not to be fierce in -the way of a sect. That he was a person worthy of great respect; and -that he (viz. Mr. Glanvil) could scarce forbear affirming concerning -him, as a learned doctor of the church of England did; viz. that he -was the only man that spake sense in an age of nonsense. - -Mr. Woodbridge, in his "Treatise of Justification," says, that Mr. -Baxter was a man made on purpose to encounter with opposition for the -sake of truth. - -And Dr. Manton, upon occasion, declared in the hearing of several, -that he thought Mr. Baxter came nearer the apostolical inspired -writers, than any man in the age. - - _It having been proposed to reprint the PRACTICAL WORKS of the - excellent Mr. BAXTER, in Four Volumes; a design fitted to promote - and propagate serious religion, not only in the present age, but - to posterity: we whose names are subscribed, do most heartily - recommend it to all ministers, gentlemen, and others, (to whom the - interest of our Lord Jesus Christ is dear,) that they would to - their utmost encourage so good a work._ - -Among all the great and useful projects of this kind that have been -set on foot this age, perhaps there have been none so likely to reach -all the desirable purposes this may be serviceable for. Here you have -not only a few particular heads of christian faith and practice, but -christianity itself, in its full extent and compass, most accurately -handled, and at the same time with greatest plainness suited to the -meanest capacities, and pressed home upon the consciences of readers -with inimitable life and fervour. And how great an advantage must it -be to have such a help at hand in families, to which you may have -recourse upon all occasions, to clear your judgments in the great -articles of religion, to ease your minds in the most perplexing cases -of conscience, to engage and direct you in the several most important -exercises of godliness! You need not fear any danger from hence of -being influenced for or against any party of christians, as such. For -in all his writings you will find the evidences of a large and truly -christian spirit, too great to be confined to the narrow limits of one -or other party; and that noble catholic temper is what he every where -labours to infuse into his readers: a temper not only most pleasant to -the persons themselves in whom it has place, but which at last must -heal all the unhappy differences in the christian world, if ever God -have so much mercy for us. - - GEORGE HAMMOND, - ABRAHAM HUME, - SAMUEL STANCLIFF, - THOMAS DOOLITTLE, - RICHARD STRETTON, - JOHN QUICK, - MATTHEW SYLVESTER, - DANIEL WILLIAMS, - DANIEL BURGESS, - JOHN SPADEMAN, - SAMUEL POMFRET, - JOHN SHOWER, - TIMOTHY ROGERS, - THOMAS GOODWIN, - JOSHUA OLDFIELD, - BENJAMIN ROBINSON, - THOMAS COTTON, - WILLIAM TONG, - ROBERT FLEMING, - JOHN SHEFFIELD, - JOHN BILLINGSLEY, - DANIEL ALEXANDER, - ROBERT BILLIO, - THOMAS REYNOLDS, - EDMUND CALAMY, - SAMUEL BURY, - SAMUEL DOOLITTLE, - ZACH. MERRELL, - THOMAS FREKE, - WILLIAM HARRIS, - SAMUEL PALMER, - BENJAMIN GRAVENER, - MICHAEL POPE, - SAMUEL ROSEWEL. - -FOOTNOTES: - -[1] Mr. Baxter tells us, he met with several eminent christians that -magnified the good they had received by that book. And particularly he -relates a remarkable passage, in his book against the "Revolt to a -Foreign Jurisdiction," p. 539, 540. He says, that when he was twenty-one -years of age, at a private meeting of some ministers and christians in -Shrewsbury, (where were present Mr. Cradock, Mr. Richard Symonds, and -Mr. Fawler, who was afterwards cast out at St. Bride's, in 1662,) Mr. -Symonds took occasion to speak of some pious women, who were in great -doubt as to the sincerity of their conversion, because they knew not the -time and means and manner of it; and thereupon desired any that were -willing to open the case as to themselves, to satisfy such persons. -Among these, there were two others, viz. Mr. Fawler, and Mr. Michael -Old, who gave the same account as Mr. Baxter did: viz. that after many -convictions and a love to piety, the first lively motion that awakened -their souls to a serious resolved care of their salvation, was the -reading of this book of Bunny's "Of Resolution." - -[2] See his large Life, Part I. p. 306. - -[3] The gentleman that compiled the third volume of the "Complete -History of England," quoting that part of the Abridgement of Mr. -Baxter's Life, where this is mentioned, declares, p. 312, that "that -part of the relation as to the offer of a chapel, is known to be -false." This appearing a direct contradiction to Mr. Baxter's relation -of a matter of fact, in which himself was immediately concerned, -troubled many; the rather because it seemed to strike at the credit of -his whole history. Mr. Baxter had not only asserted in the History of -his Life, p. 179, that he was encouraged by Dr. Tillotson to make the -offer of the chapel, and that it was accepted to his great -satisfaction; but he had mentioned it in several of his works that -were published in his life-time; and particularly in his Breviate of -the Life of his Wife, he, p. 57, says, that Dr. Lloyd and the -parishioners accepted of it for their public worship, and that he and -his wife asked them no more rent, than they were to pay for the -ground; and the room over for a vestry, at L5, asking no advantage for -all the money laid out on the building. Which was never known to be -contradicted, till this history was published. Application therefore -was made to the compiler of that third volume, in a respectful way, -and he was requested to signify upon what grounds this was charged as -a falsity. Hereupon he, like a gentleman, a christian, and a divine, -frankly offered to consult my Lord Bishop of Worcester upon the -matter, who was the person immediately concerned with Mr. Baxter; and -his Lordship when consulted was pleased to declare that Mr. Baxter, -being disturbed in his meeting-house in Oxenden Street, by the king's -drums, which Mr. Secretary Coventry caused to be beat under the -windows, made an offer of letting it to the parish of St. Martin's for -a tabernacle, at the rent of L40 a year; and that his Lordship hearing -it, said he liked it well; and that thereupon Mr. Baxter came to him -himself, and upon his proposing the same thing to him, he acquainted -the vestry, and they took it upon those terms. This account is here -published for the clearing of that matter, with due thanks to his -Lordship for his frankness, and to the gentleman that consulted him, -for his most obliging readiness to do justice to truth. - -[4] See his "True History of Councils enlarged and defended," p. 5. - -[5] See Mr. Janeway's Life, p. 6. - - - - - A - CHRISTIAN DIRECTORY: - OR, A SUM OF - PRACTICAL THEOLOGY, - AND - CASES OF CONSCIENCE. - - DIRECTING CHRISTIANS, HOW TO USE THEIR KNOWLEDGE AND FAITH; HOW TO - IMPROVE ALL HELPS AND MEANS, AND TO PERFORM ALL DUTIES; HOW TO - OVERCOME TEMPTATIONS, AND TO ESCAPE OR MORTIFY EVERY SIN. - - IN FOUR PARTS. - - I. CHRISTIAN ETHICS, (OR PRIVATE DUTIES.) - II. CHRISTIAN ECONOMICS, (OR FAMILY DUTIES.) - III. CHRISTIAN ECCLESIASTICS, (OR CHURCH DUTIES.) - IV. CHRISTIAN POLITICS, (OR DUTIES TO OUR RULERS AND NEIGHBOURS.) - - - - -ADVERTISEMENT. - - - READERS, - -The book is so big that I must make no longer preface, than to give -you this necessary, short account, I. Of the quality; II. And the -reasons of this work. - -1. The matter you will see in the contents: As Amesius's "Cases of -Conscience" are to his "Medulla," the second and practical part of -theology, so is this to a "Methodus Theologiae" which I have not yet -published. And, 1. As to the method of this, it is partly natural, but -principally moral; that is, partly suitable to the real order of the -matter, but chiefly of usefulness, _secundum ordinem intentionis_, -where our reasons of each location are fetched from the end. Therefore -unless I might be tedious in opening my reasons _a fine_ for the order -of every particular, I know not how to give you full satisfaction. But -in this practical part I am the less solicitous about the accurateness -of method, because it more belongeth to the former part, (the theory,) -where I do it as well as I am able. - -2. This book was written in 1664 and 1665 (except the Ecclesiastic -Cases of Conscience, and a few sheets since added). And since the -writing of it, some invitations drew me to publish my "Reasons of the -Christian Religion," my "Life of Faith," and "Directions for Weak -Christians;" by which the work of the two first chapters here is more -fully done; and therefore I was inclined here to leave them out; but -for the use of such families as may have this without the other, I -forbore to dismember it. - -3. But there is a great disproportion between the several parts of the -book. 1. The First Part is largest, because I thought that the heart -must be kept with greatest diligence, and that if the tree be good the -fruit will be good; and I remember Paul's counsel, "Take heed unto -thyself, and unto the doctrine; continue in them: for in doing this -thou shalt both save thyself, and them that hear thee," 1 Tim. iv. 16. -Nothing is well done by him that beginneth not at home: as the man is, -so is his strength, and work. 2. The two first chapters are too coarse -and tedious for those of the higher form, who may pass them over. But -the rest must be spoken to; to whom that is unprofitable which is most -suitable and pleasant to more exercised and accurate wits. The grand -directions are but the explications of the essentials of christianity, -or of the baptismal covenant, even of our relation-duties to God the -Father, Son, (in several parts of his relation,) and of the Holy -Ghost. The doctrine of Temptations is handled with brevity, because -they are so numerous; lest a due amplification should have swelled the -book too much; when a small part of their number maketh up so much of -Mr. John Downame's great and excellent treatise, called, "The -Christian Warfare." The great radical sins are handled more largely -than seemeth proportionable to the rest, because all die when they are -dead. And I am large about Redeeming Time, because therein the sum of -a holy, obedient life is included. - -4. If any say, Why call you that a Sum of Practical Theology which is -but the directing part, and leaveth out the explication, reasons, -various uses, marks, motives, &c.? I answer, 1. Had I intended -sermonwise to say all that might well be said on each subject, it -would have made many volumes as big as this. 2. Where I thought them -needful, the explication of each duty and sin is added, with marks, -contraries, counterfeits, motives, &c. And uses are easily added by an -ordinary reader, without my naming them. - -5. I do especially desire you to observe, that the resolving of -practical cases of conscience, and the reducing of theoretical knowledge -into serious christian practice, and promoting a skilful facility in the -faithful exercise of universal obedience, and holiness of heart and -life, is the great work of this treatise; and that where I thought it -needful, the cases are reduced to express questions and answers. But had -I done so by all, many such volumes would have been too little; and -therefore I thought the directing way most brief and fit for christian -practice; for if you mark them, you will find few directions in the -book, which may not pass for the answer of an implied question or case -of conscience; and when I have given you the answer in a direction, an -ingenious reader can tell what question it is that is answered. And so, -many hundred cases are here resolved, especially in the two first parts, -which are not interrogatively named. - -6. And I must do myself the right as to notify the reader, that this -treatise was written when I was (for not subscribing, declaring, &c.) -forbidden by the law to preach, and when I had been long separated far -from my library and from all books, saving an inconsiderable parcel -which wandered with me, where I went; by which means this book hath two -defects: 1. It hath no cases of conscience, but what my bare memory -brought to hand: and cases are so innumerable, that it is far harder, -methinks, to remember them, than to answer them; whereby it came to pass -that some of the ecclesiastical cases are put out of their proper place, -because I could not seasonably remember them. For I had no one casuist -but Amesius with me. But (after about twelve years' separation) having -received my library, I find that the very sight of Sayrus, Fragoso, -Roderiquez, Tolet, &c. might have helped my memory to a greater number. -But perhaps these will be enough for those that I intend them for. 2. -And by the same cause the margin is unfurnished of such citations as are -accounted an ornament, and in some cases are very useful. The scraps -inserted out of my few trivial books at hand being so mean, as that I am -well content (except about Monarchy, Part IV.) that the reader pass them -by as not worthy of his notice. - -And it is like that the absence of books will appear to the reader's -loss in the materials of the treatise; but I shall have this advantage -by it, that he will not accuse me as a plagiary. And it may be some -little advantage to him, that he hath no transcript of any man's -books, which he had before; but the product of some experience, with a -naked, unbiassed perception of the matter or things themselves. - -7. Note also, that the Third and Fourth Parts are very much defective -of what they should contain, about the power and government of God's -officers in church and state; of which no readers will expect a reason -but strangers, whose expectations I may not satisfy. But as I must -profess, that I hope nothing here hath proceeded from disloyalty, or -disrespect to authority, government, unity, concord, peace, or order; -or from any opposition to faith, piety, love, or justice; so if, -unknown to me, there be any thing found here that is contrary or -injurious to any one of these, I do hereby renounce it, and desire it -may be taken as _non scriptum_. - -II. The ends and uses for which I wrote this book are these: 1. That -when I could not preach the gospel as I would, I might do it as I -could. 2. That three sorts might have the benefit, as followeth. - -1. That the younger and more unfurnished and unexperienced sort of -ministers, might have a promptuary at hand, for practical resolutions -and directions on the subjects that they have need to deal in. And -though Sayrus and Fragoso have done well, I would not have us under a -necessity of going to the Romanists for our ordinary supplies. Long -have our divines been wishing for some fuller casuistical tractate: -Perkins began well; Bishop Sanderson hath done excellently _de -juramento_; Amesius hath exceeded all, though briefly. Mr. David -Dickson hath put more of our English cases about the state of -sanctification, into Latin, than ever was done before him. Bishop -Jeremy Taylor hath in two folios but begun the copious performance of -the work. And still men are calling for more, which I have attempted: -hoping that others will come after, and do better than we all. - -If any call it my pride, to think that any ministers or students are -so raw as to need any thing that I can add to them, let him but pardon -me for saying that such demure pleadings for a feigned humility, shall -not draw me to a confederacy with blindness, hypocrisy, and sloth, and -I will pardon him for his charge of pride. - -It is long ago since many foreign divines subscribed a request, that -the English would give them in Latin a Sum of our Practical Theology, -which Mr. Dury sent over, and twelve great divines of ours wrote to -Bishop Usher, (as Dr. Bernard tells you in his Life,) to draw them up -a form or method. But it was never done among them all. And it is -said, that Bishop Downame at last undertaking it, died in the attempt. -Had this been done, it is like my labour might have been spared. But -being undone, I have thus made this essay. But I have been -necessitated to leave out much, (about conversion, mortification, -self-denial, self-acquaintance, faith, justification, judgment, glory, -&c.) because I had written of them all before. - -2. And I thought it not unuseful to the more judicious masters of -families, who may choose and read such parcels to their families, as -at any time the case requireth. And indeed I began it rudely, with an -intention of that plainness and brevity which families require; but -finding that it swelled to a bigger bulk than I intended, I was fain -to write my "Life of Faith," as a breviate and substitute, for the -families and persons that cannot have and use so large a volume: -presupposing, my "Directions for sound Conversion," for "Weak -Christians," and for "Peace of Conscience," printed long ago. - -3. And to private christians I thought it not in vain, to have at hand -so universal a directory and resolution of doubts; not expecting that -they remember all, but may, on every occasion, turn to such -particulars as they most need. - -But I must expect to be assaulted with these objections: and it is not -only profane deriders and malignant enemies, that are used by Satan to -vilify and oppose our service of God. - -_Object._ I. You have written too many books already. Who do you think -hath so little to do as to read them all? Is it not pride and -self-conceitedness to think that your scribblings are worthy to be -read? and that the world hath need of so much of your instructions, as -if there were no wise men but you? You have given offence already by -your writings; you should _write less_, and _preach more_. - -_Answ._ 1. I have seldom, if ever, in all my ministry, omitted one -sermon for all my writings. I was not able to live in London, nor ride -abroad; but through God's mercy I seldom omitted any opportunities at -home. - -2. And if I preach the same doctrine that I write, why should not men -be as angry with me for preaching it, as for writing it? But if it be -good and true, why is it not as good preach by the press, to many -thousands, and for many years after I am dead, as to preach to a -parlour full for a few hours? Or why is not both as good as one? - -3. I will not take the reverend objector to be ignorant, that writing, -and publishing the word of God by it, is preaching it, and the most -public preaching; and hath the example of the apostles and evangelists, -as well as speaking. And one is no more appropriate to them than the -other: though the extraordinaries of both be proper to them. And do you -not perceive what self-condemning contradiction it is, at the same time -to cry out against those that dissuade you from preaching, or hinder -you, and tell you it is needless, and you are proud to think that the -world needeth your preaching, and yet you yourselves to say the very -same against your brethren's preaching by the press? I know an ignorant, -illiterate sectary might say, Writing is no preaching; and you are -called to preach, and not to write. But I must reverence you more than -to suppose you so absurd. Other men forbid you but _less public_ -preaching, and you reproach me for _more public_ preaching: that is the -difference. How hard is it to know what spirit we are of! Did you think -that you had been patrons of idleness, and silencers of ministers, while -you declaim so much against it? Your pretence that you would have me -preach more, is feigned. Are you sure that you preach ofter than I do? -When I persuaded ministers heretofore to catechise and instruct all -their parishes personally, family by family, you said it was more toil -than was our duty. And now you are against much writing too; and yet -would be thought laborious ministers. - -And as to the number and length of my writings, it is my own labour -that maketh them so, and my own great trouble, that the world cannot -be sufficiently instructed and edified in fewer words. But, 1. Would -not all your sermons set together be as long? And why is not much and -long preaching blamable, if long writings be? 2. Are not the works of -Augustine, and Chrysostom, much longer? Who yet hath reproached -Aquinas or Suarez, Calvin or Zanchy, &c. for the number and greatness -of the volumes they have written? Why do you contradict yourselves by -affecting great libraries? 3. When did I ever persuade any one of you -to buy or read any book of mine? What harm will they do those that let -them alone? Or what harm can it do you for other men to read them? Let -them be to you as if they had never been written; and it will be -nothing to you how many they are. And if all others take not you for -their tutors, to choose for them the books that they must read, that -is not my doing, but their own. If they err in taking themselves to be -fitter judges than you what tendeth most to their own edification, why -do you not teach them better? 4. Either it is God's truth, or error, -which I write. If error, why doth no one of you show so much charity, -as by word or writing to instruct me better, nor evince it to my face, -but do all to others by backbiting? If truth, what harm will it do? If -men had not leisure to read our writings, the booksellers would -silence us, and save you the labour; for none would print them. 5. But -who can please all men? Whilst a few of you cry out of too much, what -if twenty or a hundred for one be yet for more? How shall I know -whether you or they be the wiser and the better men? - -Readers, you see on what terms we must do the work of God. Our -slothful flesh is backward, and weary of so much labour: malignant -enemies of piety are against it all. Some slothful brethren think it -necessary to cloak their fleshly ease by vilifying the diligence of -others. Many sects whom we oppose, think it the interest of their -cause, (which they call God's cause,) to make all that is said against -them seem vain, contemptible, and odious; which because they cannot do -by confutation, they will do by backbiting and confident chat. And one -or two reverend brethren have, by the wisdom described exactly, James -iii. 15, 16, arrived at the liberty of backbiting and magisterial -sentencing the works of others, (which they confess they never read,) -that their reputation of being most learned, orthodox, worthy divines, -may keep the chair at easier rates, than the wasting of their flesh in -unwearied labours to know the truth, and communicate it to the world. -And some are angry, who are forward to write, that the booksellers and -readers silence not others as well as them. - -_Object._ II. Your writings differing from the common judgment, have -already caused offence to the godly. - -_Answ._ 1. To the godly that were of a contrary opinion only. Sores -that will not be healed, use to be exasperated by the medicine. 2. It -was none but healing, pacificatory writings, that have caused that -offence. 3. Have not those dissenters' writings more offended the -godly that were against them? They have but one trick, to honour their -denial, which more dishonoureth it, even by unsanctifying those that -are not of their minds. 4. If God bless me with opportunity and help, -I will offend such men much more, by endeavouring, further than ever I -have done, the quenching of that fire which they are still blowing up; -and detecting the folly and mischief of those logomachies by which -they militate against love and concord, and inflame and tear the -church of God. And let them know that I am about it. But some pastors, -as well as people, have the weakness to think that all our preachings -and writings must be brought under their dominion, and to their bar, -by the bare saying that we offend the godly, that is, those of their -opinion, which they falsely call by the name of scandal. 5. But I -think they will find little controversy to offend them in this book. - -_Object._ III. You shall take more leisure, and take other men's -judgment of your writings before you thrust them out so hastily. - -_Answ._ 1. I have but a little while to live, and therefore must work -while it is day. Time will not stay. 2. I do show them to those that I -take to be most judicious, and never refused any man's censure; but it -is not many that have leisure to do me so great a kindness. But that I -commit them not to the perusal of every objector, is a fault -uncurable, by one that never had an amanuensis, and hath but one copy, -usually. 3. And if I could do it, how should I be sure that they would -not differ as much among themselves, as they do from me? And my -writings would be like the picture which the great painter exposed to -the censure of every passenger, and made it ridiculous to all, when he -altered all that every one advised him to alter. And, to tell you the -truth, I was never yet blamed by one side as not sufficiently pleasing -them; but I was blamed also by the contrary side, for coming so near -them: and I had not wit enough to know which party of the accusers was -the wiser. And therefore am resolved to study to please God and -conscience, and to take man-pleasing, when inconsistent, for an -impossible and unprofitable work; and to cease from man whose breath -is in his nostrils, whose thoughts all perish as he passeth off the -judicature of his stage to the judicature of God. - -_Object._ IV. Your Ecclesiastical Cases are dangerously reconciling, -tending to abate men's zeal against error. - -_Answ._ The world hath long enough escaped the danger of peace and -reconciliation. It had been well if they had as long escaped the danger -of your conceited, orthodox strife, which hath brought in confusion and -all evil works. I take it to be a zeal effectively against love, and -against unity, and against Christ, which, with the preachers of -extremes, goeth under the name of a zeal against error, and for truth. - -_Object._ V. Are all these numerous directions to be found in -Scripture? Show us them in Scripture, or you trouble the church with -your own inventions. - -_Answ._ 1. Are all your sermons in the Scripture? and all the good -books of your library in the Scripture? 2. Will you have none but -readers in the church, and put down preachers? Sure it is the reader -that delivereth all and only the Scripture. 3. Are we not men before -we are christians? And is not the light and law of nature divine? And -was the Scripture written to be instead of reason, or of logic, or -other subservient sciences? Or must they not all be sanctified and -used for divinity? 4. But I think that as all good commentaries, and -sermons, and systems of theology, are in Scripture, so is the -Directory here given, and is proved by the evidence of the very thing -discoursed of, or by the plainest texts. - -_Object._ VI. You confound your reader by curiosity of distinctions. - -_Answ._ 1. If they are vain or false, shame them by detecting it, or -you shame yourselves by blaming them, when you cannot show the error. -Expose not yourselves to laughter by avoiding just distinction to -escape confusion: that is, avoiding knowledge to escape ignorance, or -light to escape darkness. 2. It is ambiguity and confusion that -breedeth and feedeth almost all our pernicious controversies; and even -those that bring in error by vain distinction, must be confuted by -better distinguishers, and not by ignorant confounders. I will -believe the Holy Ghost, 2 Tim. ii. 14-16, that logomachy is the plague -by which the hearers are subverted, and ungodliness increased; and -that orthotomy, or right dividing the word of truth, is the cure. And, -Heb. v. 15, discerning both good and evil, is the work of long and -well exercised senses. - -_Object._ VII. Is this your reducing our faith to the primitive -simplicity, and to the creed? What a toilsome task do you make -religion by overdoing? Is any man able to remember all these -numberless directions? - -_Answ._ 1. I pray mistake not all these for articles of faith. I am more -zealous than ever I was for the reduction of the christian faith to the -primitive simplicity; and more confident that the church will never have -peace and concord, till it be so done, as to the rest of men's faith and -communion. But he that will have no books but his creed and Bible, may -follow that sectary, who, when he had burnt all his other books as human -inventions, at last burnt the Bible, when he grew learned enough to -understand, that the translation of that was human too. - -2. If men think not all the tools in their shops, and all the furniture -of their houses, or the number of their sheep, or cattle, or lands, nor -the number of truths received by a learning intellect, &c. to be a -trouble and toil, why should they think so of the number of helps to -facilitate the practice of their duty? If all the books in your -libraries make your studies or religion toilsome, why do you keep them? -and do not come to the vulgar religion, that would hear no more but, -Think well, speak well, and do well, or, Love God and your neighbour, -and do as you would be done by. He that doth this truly, shall be saved. -But there goeth more to the building of a house, than to say, Lay the -foundation, and raise the superstructure: universals exist not but in -individuals; and the whole consisteth of all the parts. - -3. It is not expected that any man remember all these directions. -Therefore I wrote them, because men cannot remember them, that they -may, upon every necessary occasion, go to that which they have present -use for, and cannot otherwise remember. - -In sum, to my quarrelsome brethren I have two requests: 1. That -instead of their unconscionable, and yet unreformed custom of -backbiting, they would tell me to my face of my offences by convincing -evidence, and not tempt the hearers to think them envious. And, 2. -That what I do amiss they would do better: and not be such as will -neither laboriously serve the church themselves, nor suffer others; -and that they will not be guilty of idleness themselves, nor tempt me -to be a slothful servant, who have so little time to spend; for I dare -not stand before God under that guilt. And that they will not join -with the enemies and resisters of the publication of the word of God. - -And to the readers my request is, 1. That whatever for quantity or -quality in this book is an impediment to their regular, universal -obedience, and to a truly holy life, they would neglect and cast away. -2. But that which is truly instructing and helpful, they would -diligently digest and practise; and I encourage them by my testimony, -that by long experience I am assured, that this PRACTICAL RELIGION -will afford both to church, state, and conscience, more certain and -more solid peace, than contending disputers, with all their pretences -of orthodoxness and zeal against errors for the truth, will ever -bring, or did ever attain to. - -I crave your pardon for this long apology: it is an age where the -objections are not feigned, and where our greatest and most costly -services of God are charged on us as our greatest sins; and where at -once I am accused of conscience for doing no more, and of men for -doing so much. Being really - - A most unworthy servant of so good a Master, - - RICHARD BAXTER. - - - - - A - - CHRISTIAN DIRECTORY. - - - - - - PART I. - - CHRISTIAN ETHICS: - - OR, - - DIRECTIONS FOR THE ORDERING OF THE PRIVATE ACTIONS OF OUR HEARTS AND - LIVES. - IN THE WORK OF HOLY SELF-GOVERNMENT, UNTO AND UNDER GOD. - - - - - THE INTRODUCTION.[6] - - -The eternal God having made man an intellectual and free agent, able -to understand and choose the good, and refuse the evil; to know, and -love, and serve his Maker, and by adhering to him in this life of -trial, to attain to the blessed sight and enjoyment of his glory in -the life to come, hath not been wanting to furnish him with such -necessaries, without which these ends could not successfully be -sought. When we had lost our moral capacity of pleasing him, that we -might enjoy him, he restoreth us to it by the wonderful work of our -redemption. In Christ he hath reconciled the world unto himself; and -hath given them a general act of oblivion, contained in the covenant -of grace, which nothing but men's obstinate and final unwillingness -can deprive them of. To procure their consent to this gracious -covenant, he hath "committed" to his ministers the "word of -reconciliation;" commanding us "to beseech men, as in the stead of -Christ, and as though God himself did beseech them by us, to be -reconciled unto God," 2 Cor. v. 18-20; and to show them first their -sin and misery, and proclaim and offer the true remedy, and to let -them know, that all things are now ready, and by pleading their duty, -their necessity, and their commodity, to compel them to come in, Matt. -xxii. 4; Luke xi. 17, 23. - -But so great is the blindness and obstinacy of men, that the greatest -part refuse consent; being deceived by the pleasures, and profits, and -honours of this present world; and make their pretended necessities or -business the matter of their excuses, and the unreasonable reasons of -their refusal, negligence, and delays, till death surprise them, and -the door is shut; and they knock, and cry for mercy and admittance, -when it is too late, Matt. xxv. 10-12. - -Against this wilful negligence and presumption, which is the principal -cause of the damnation of the ungodly world, I have written many books -already.[7] But because there are many that profess themselves -unfeignedly willing, not only to be saved, but also to be Christ's -disciples; to learn of him, to imitate him, and be conformed to him, -and to do the will of God, if they could but know it; I have -determined, by God's assistance, to write this book for the use of -such, and to give them from God's word those plain directions, which -are suited to the several duties of their lives, and may guide them -safely in their walk with God, to life eternal. Expect not here -copious and earnest exhortations, for that work I have done already; -and have now to do with such, as say they are made willing, and desire -help against their ignorance, that skill and will may concur to their -salvation. I shall labour to speak as plainly as I can, because I -specially intend it for the ignorant; and yet to be competently exact -in the directions, lest such readers lose the benefit by mistakes. And -I must speak to many cases, because I speak to families, where all -are not in the same condition, and the same persons are not still the -same. And therefore if I should not be brief in the particulars, I -should be too long in the whole; and tediousness might deprive some -readers of the benefit. - -In families some are (too ordinarily) ungodly, in a carnal, unrenewed -state; and some are godly, in a state of grace.[8] These are -considerable as christians simply, with respect to God, or in their -relations to others: these relations are either ecclesiastical, civil, -or domestical (family relations). - -Accordingly, my intended method is, 1. To direct ungodly, carnal -minds, how to attain to a state of grace. 2. To direct those that have -saving grace, how to use it; both in the contemplative and active -parts of their lives; in their duties of religion, both private and -public; in their duties to men, both in their ecclesiastical, civil, -and family relations. And, by the way, to direct those that have -grace, how to discern it, and take the comfort of it; and to direct -them how to grow in grace, and persevere unto the end. - -And if any reader should be discouraged at the number of duties and -directions set before him, I entreat him to consider, 1. That it is God, -and not I, that imposeth all these duties on you: and who will question -his wisdom, goodness, or power to make laws for us and all the world? 2. -That every duty and direction is a mercy to you; and therefore should -not be matter of grief to you, but of thanks. They are but like the -commands of parents to their children, when they bid them eat their -meat, and wear their clothes, and go to bed, and eat not poison, and -tumble not in the dirt; and cut not your fingers, and take heed of fire -and water, &c. To leave out any such law or duty, were but to deprive -you of an excellent mercy; you will not cut off or cast away any member -of your body, any vein, or sinew, or artery, upon pretence that the -number maketh them troublesome, when the diminishing of that number -would kill or maim you. A student is not offended that he hath many -books in his library; nor a tradesman that he hath store of tools; nor -the rich at the number of his farms or flocks. Believe it, reader, if -thou bring not a malignant quarrelsome mind, thou wilt find that God -hath not burdened, but blessed thee with his holy precepts, and that he -hath not appointed thee one unnecessary or unprofitable duty; but only -such as tend to thy content, and joy, and happiness.[9] - -O let it be the daily, earnest prayer of me and thee, that our hearts -prove not false and unwilling to follow the directions which are given -us, lest we condemn ourselves in the things which we allow. Your -practice now will show, whether it be through want of will or skill, -if henceforth you unfaithfully neglect your duty. If you are willing, -obey now what is plainly taught you, and show by your diligence that -you are willing. - -FOOTNOTES: - -[6] Noverint universi quod praesens opusculum non aggredior, ut -fidelium auribus propbanas aliquas vocum ingeram novitates, sed ut -innocenter et sobrie de altissimo, &c. Ockam de Sacram. Alt. prolog. -In zelo domus Domini, nunc persolvo debitum, vile quidem, sed fidele -ut puto, et animum quibusque egregiis, Christi tyronibus: grave vero -et importabile apostatis insipientibus: quorum priores ni fallor, cum -lachrymis forte quae ex Dei charitate profluunt, alii cum tristitia, -sed quae ex indignatione et pusillanimitate deprehensae conscientiae -extorquetur, illud excipiunt. Gildas Prolog. Excid. - -[7] Habet, inquies, Britannia rectores, habet speculatores: Quid tu -negando mutiri disponis? Habet, inquam habet, si non ultra, non citra -numerum: sed quia inclinati tanto pondere sunt pressi, idcirco spatium -respirandi non habent. Praeoccupabant igitur se mutuo talibus -objectionibus, &c. Gildas ib. - -[8] Duae sunt viae, duplicesque cursus animorum e corpore exeuntium. Nam -qui se vitiis humanis contaminarunt et libidinibus se tradiderunt, iis -devium quoddam iter est, seclusum a concilio deorum. Qui autem se -integros castosque servarunt, quibusque fuit minima cum corporibus -contagio, suntque in corporibus humanis vitam imitati deorum, iis ad -illos a quibus sunt profecti, facile patet reditus. Soc. in Cic. 1. -Tusc. Qui recte et honeste curriculum vivendi a natura datum -confecerit, ad astra facile revertetur: Non qui aut immoderate, aut -intemperanter vixerit. Cicero de Univers. Improbo bene esse non -potest. Id Par. Quod si inest in hominum genere, mens, fides, virtus, -concordia, unde haec in terras nisi a superis diffluere potuerunt? -cumque sit in nobis consilium, ratio, prudentia, necesse est deos haec -ipsa habere majora: Nec habere solum, sed etiam his uti in optimis et -maximis rebus. Cicero de Nat. Deor. l. 2. p. 76. Quod si poena, si -metus supplicii, non ipsa turpitudo, deterret ab injuriosa -facinorosaque vita, nemo est injustus: at incauti potius habendi sunt -improbi. Callidi, non boni sunt, qui utilitate tantum, non ipso -honesto, ut boni viri sint, moventur. Cicero de Leg. l. 1. p. 289. Ut -nihil interest, utrum nemo valeat, an nemo possit valere; sic non -intelligo quid intersit, utrum nemo sit sapiens, an nemo esse possit. -Cic. de Nat. Deor. l. 3. p. 138. Cicero was afraid to speak what he -knew of the Unity of the Eternal God, the Maker of all: Illum quasi -parentem hujus universitatis invenire, difficile; et cum inveniris, -indicare in vulgus nefas. Lib. de Univers. p. 2. And the same he -saith, Lib. 2. de Nat. Deor. - -[9] Vult Deus quodammodo pati vim; et hoc summae est beneficentiae, ut -ad benefaciendum se pulsari solicitarique velit. Jos. Acosta, l. 4. c. -12. p. 396. - - - - - CHAPTER I. - - - PART I. - - _Directions to unconverted, graceless Sinners, for the attaining - of true saving Grace._[10] - - -If ungodly, miserable sinners were as few, as the devil and their -self-love would make themselves believe,[11] I might forbear this part -of my work as needless. For the whole need not the physician, but the -sick. If you go into twenty families, and ask them all, whether any of -them are in an unsanctified state, unrenewed and unpardoned, and under -the wrath and curse of God? you will meet with few that will not tell -you, they hope it is better with them than so; and though they are -sinners, as all are, yet that they are repenting, pardoned sinners. -Nay, there is scarce one of many of the most wicked and notoriously -ungodly, but hope they are in a penitent, pardoned state. Even the -haters of God will say they love him; and the scorners at godliness -will say that they are not ungodly; and that it is but hypocrisy and -singularity that they deride: and it were well for them, if saying so -would go for proof, and he that will be their Judge would take their -words. But God will not be deceived, though foolish men are wise -enough to deceive themselves. Wickedness will be wickedness when it -hath clothed itself with the fairest names: God will condemn it -when it hath found out the most plausible pretences and excuses. -Though the ungodly think to bear it out in pride and scorn, and think -to be saved by their hypocritical lip-service, as soon as the most -holy worshippers of the Lord, yet "shall they be like chaff which the -wind driveth away: they shall not be able to stand in judgment, nor -sinners in the congregation of the righteous," Psal. i. 4-6. And if -God know better than foolish men, then certainly the flock is little -to whom the "Father will give the kingdom," Luke xii. 32. And "wide is -the gate, and broad is the way, that leadeth to destruction, and many -there be that go in thereat: because strait is the gate, and narrow is -the way, which leadeth unto life, and few there be that find it," -Matt. vii. 13, 14. When Christ was asked, "Lord, are there few that be -saved?" he answered, "Strive to enter in at the strait gate; for many, -I say unto you, will seek to enter in, and shall not be able," Luke -xiii. 23, 24. But, alas! we need no other information than common -experience, to tell us whether the greatest part of men be holy, and -heavenly, and self-denying; that seek first the kingdom of God and his -righteousness, and love God above all, and will forsake all they have -for the sake of Christ: and undoubtedly none but such are saved; as -you may see Heb. xxi. 14; Matt. vi. 20, 21, 33; Luke xiv. 33. - -Seeing then the godly are so few, and the ungodly so many; and that -God will take nothing for holiness that is not such indeed; and seeing -it is so terrible a thing to any man that hath his wits about him, to -live one day in an unconverted state, because he that dieth so, is -lost for ever; methinks it should be our wisdom, to be suspicious of -ourselves, and careful lest we be deceived in so great a business, and -diligent in searching and examining our hearts, whether they are truly -sanctified or not; because it can be no harm to make sure work for our -salvation; whereas presumption, carelessness, and negligence, may -betray us to remediless misery and despair. - -I do not here suppose the reader to have any such acquaintance with his -heart, or care of his salvation, or obedient willingness to be taught -and ruled by Jesus Christ, as is proper to those that are truly -sanctified; for it is ungodly persons that now I am speaking to. And -yet, if I should not suppose them to have some capacity and disposition -to make use of the directions which I give them, I might as well pass -them by, and spare my labour. I tell thee therefore, reader, what it is -that I presuppose in thee, and expect from thee, and I think thou wilt -not judge me unreasonable in my suppositions and expectations. - -[Sidenote: Presupposed, That thou art a man.] - -1. I suppose thee to be a man, and therefore that thou hast reason and -natural free will, (that is, the natural faculty of choosing and -refusing,) which should keep thy sensitive appetite in obedience; and -that thou art capable of loving and serving thy Creator, and enjoying -him in everlasting life. - -[Sidenote: That thou knowest this: and what a man is.] - -2. I suppose that thou knowest thyself to be a man; and therefore that -thy sensitive part, or flesh, should no more rule thee, or be -ungoverned by thee, than the horse should rule the rider, or be -unruled by him: and that thou understandest that thou art made on -purpose to love and serve thy Maker, and to be happy in his love and -glory for ever. If thou know not this much, thou knowest not that thou -art a man, or else knowest not what a man is. - -[Sidenote: That thou hast self-love and a desire to be happy.] - -3. I suppose thee to have a natural self-love, and a desire of thy own -preservation and happiness; and that thou hast no desire to be -miserable, or to be hated of God, or to be cast out of his favour and -presence into hell, and there to be tormented with devils -everlastingly: yea, I will suppose that thou art not indifferent -whether thou dwell in heaven or hell, in joy or torment; but would -fain be saved and be happy; whether thou be godly or ungodly, wise or -foolish, I will be bold to take all this for granted: and I hope in -all this I do not wrong thee. - -[Sidenote: That thou madest not thyself: and that the first cause of -all the being, power, wisdom, and goodness of all the creatures, hath -(formally or eminently) more than all they. And therefore that there -is a God.] - -4. I suppose thee to be one that knowest that thou didst not make -thyself;[12] nor give thyself that power or wisdom which thou hast; and -that he that made thee and all the world, must needs be before all the -world; and that he is eternal, having no beginning (for if ever there -had been a time when there was nothing, there never would have been any -thing; because nothing can make nothing); and I suppose thou dost -confess that all the power, and wisdom, and goodness of the whole -creation set together, is less than the power, and wisdom, and goodness -of the Creator; because nothing can give more than it hath to give. I -suppose, therefore, that thou dost confess that there is a God; for to -be the eternal, infinite Being, and the most powerful, wise, and good, -and the first cause of all created being, and power, and wisdom, and -goodness, this (with the subsequent relations to the creature) is to be -GOD. If thou wilt deny that there is a God, thou must deny that thou art -a man, and that there is any man, or any being. - -[Sidenote: That the Creator of all is the Lord or Owner of all; the -Ruler of the rational creature; and the Benefactor and End of all.] - -5. I suppose thou knowest that God, who gave a being unto all things, -is by this title of creation, the absolute Owner or Lord of all: and -that he that made the reasonable creatures, with natures to be -governed, in order to a further end, is by that title, their supreme -Governor; and therefore hath his laws commanding duty, and promising -reward, and threatening punishment; and therefore will judge men -according to these laws, and will be just in judgment, and in his -rewards and punishments. And that he that freely gave the creature its -being, and all the good it hath, and must give it all that ever it -shall have, is the Father or most bountiful Benefactor to his -creatures. Surely I screw thee not too high in supposing thee to know -all this; for all this is no more than that there is a God. For he is -not God, if he be not the Creator, and therefore our Owner, our Ruler, -and Benefactor, our absolute Lord, our most righteous Governor, and -our most loving Father, or Benefactor. - -[Sidenote: That this God must be obeyed and loved.] - -6. I suppose therefore that thou art convinced, that God must be -absolutely submitted to, and obeyed before all others in the world, and -loved above all friends, or pleasures, or creatures whatsoever. For to -say, He is my Owner, is to say, I must yield myself to him as his own; -to say, I take him for my supreme Governor, is to say, that I will -absolutely be ruled by him; and to say, I take him as my dearest Father -or chief Benefactor, is to say, that I am obliged to give him my dearest -love, and highest thanks: otherwise you do but jest, or say you know not -what, or contradict yourselves, while you say, He is your God. - -[Sidenote: That nothing is to be preferred before him.] - -7. I suppose that thou art easily convinced, that in all the world there -is no creature that can show so full a title to thee as God; or that -hath so great authority to govern thee, or that can be so good to thee, -or do so much for thee, as God can do, or hath done, and will do, if -thou do thy part; and therefore that there is nothing to be preferred -before him, or compared with him in our obedience or love: nor is there -any that can save us from his justice, if we stand out against him. - -[Sidenote: That he that ruleth the world by hopes and fears of another -life, doth not rule them by deceit and lies, and that he hath rewards -and punishments hereafter.] - -8. I suppose that as thou knowest God is just in his laws and -judgments,[13] so that he is so faithful that he will not, and so -all-sufficient that he need not, deceive mankind, and govern them by -mere deceit: this better beseems the devil, than God: and therefore -that as he governeth man on earth by the hopes and fears of another -life, he doth not delude them into such hopes or fears; and as he doth -not procure obedience by any rewards or punishments in this life, as -the principal means, (the wicked prospering, and the best being -persecuted and afflicted here,) therefore his rewards or punishments -must needs be principally hereafter in the life to come. For if he -have no rewards or punishments, he hath no judgment; and if he have no -judgment, he hath no laws (or else no justice); and if he have no -laws, (or no justice,) he is no governor of man (or not a righteous -governor); and if he be not our governor, (and just,) he is not our -God; and if he were not our God, we had never been his creatures, nor -had being, or been men. - -[Sidenote: That man being bound to love and obey God above all, is bound -to do nothing in vain, and that we cannot be losers by his service.] - -9. I suppose thou knowest that if God had not discovered what he would -do with us in the life to come, yet man is highliest bound to obey and -love his Maker, because he is our absolute Lord, our highest Ruler, and -our chief Benefactor; and all that we are to have is from him. And that -if man be bound to spend his life in the service of his God, it is -certain that he shall be no loser by him, no, not by the costliest -obedience that we can perform; for God cannot appoint us any thing that -is vain; nor can he be worse to us than an honest man, that will see -that we lose not by his service. Therefore that God for whom we must -spend and forsake this life, and all those pleasures which sensualists -enjoy, hath certainly some greater thing to give us, in another life. - -[Sidenote: That no infidel can say, He is sure there is no life to -come.] - -10. I may take it for granted at the worst, that neither thyself, nor -any infidel in the world, can say that you are sure that there is not -another life for man, in which his present obedience shall be -rewarded, and disobedience punished. The worst that ever infidel could -say was, that he thinketh there is no other life. None of you dare -deny the possibility of it, nor can with any reason deny the -probability. Well, then, let this be remembered while we proceed a -little further with you. - -[Sidenote: That you are sure of the brevity and vanity of this life: -and that the probability or possibility of an endless joy or misery, -should command all the care and diligence of a rational creature, -against all that can be set against it.] - -11. I suppose or expect that you have so much use of sense and reason, -as to know the brevity and vanity of all the glory and pleasures of -the flesh; and that they are all so quickly gone, that were they -greater than they are, they can be of no considerable value. Alas, -what is time! How quickly gone, and then it is nothing! and all things -then are nothing which are passed with it! So that the joys or sorrows -of so short a life, are no great matter of gain or loss. - -I may therefore suppose that thou canst easily conclude, that the bare -probability or possibility of an endless happiness, should be -infinitely preferred before such transitory vanity, even the greatest -matters that can be expected here; and that the probability or -possibility of endless misery in hell, should engage us with far -greater care and diligence to avoid it, than is due for the avoiding -any thing that you can think to escape by sinning; or any of the -sufferings of this momentary life. If you see not this, you have lost -your reason; that the mere probability or possibility of a heaven and -hell, should much more command our care and diligence, than the fading -vanities of this dreaming, transitory life. - -[Sidenote: Therefore that a holy life is every man's duty, were it but -on the account of such a possibility or probability; and therefore that -really there is such a joy and misery hereafter; because God doth not -make our faculties in vain, nor make us to follow deceits and lies.] - -12. Well, then, we have got thus far in the clearest light. You see -that a religious, holy life, is every man's duty, not only as they owe -it to God as their Creator, their Owner, Governor, and Benefactor; but -also, because as lovers of ourselves, our reason commandeth us to have -ten thousandfold more regard of a probable or possible joy and torment -which are endless, than of any that is small and of short continuance. -And if this be so, that a holy life is every man's duty, with respect -to the life that is to come, then it is most evident, that there is -such a life to come indeed, and that it is more than probable or -possible, even certain. For if it be but man's duty to manage this -life, by the hopes and fears of another life, men it must follow, that -either there is such a life to come, or else that God hath made it -man's duty to hope, and fear, and care, and labour, and live in vain: -and that he himself doth tantalize and cheat his creatures, and rule -the world by motives of deceit, and make religion and obedience to our -Maker to be a life of folly, delusion, and our loss. And he that -believeth this of God, doth scarce believe him to be God. Though I -have mentioned this argument in another treatise, I think it not -unmeet here to repeat it for thy benefit. - -[Sidenote: That all the matters of this transitory life are to be -estimated as they refer to the life to come.] - -13. And seeing I suppose thee to be convinced of the life to come, and -that man's happiness and misery is there, I must needs suppose that -thou dost confess, that all things in this life, whether prosperity or -adversity, honour or dishonour, are to be esteemed and used as they -refer to the life to come. For nothing is more plain, than that the -means are to have all their esteem and use in order to their end. That -only is good in this life, which tendeth to the happiness of our -endless life; and that is evil indeed in this life, that tendeth to -our endless hurt, and to deprive us of the everlasting good. And -therefore no price or motive should hire us to sin against God, and to -forfeit or hinder our endless happiness. - -[Sidenote: That no man can love God too much, nor make too sure of his -salvation.] - -14. I may suppose, if thou have reason, that thou wilt confess that God -cannot be too much loved, nor obeyed too exactly, nor served too -diligently (especially by such backward sinners, that have scarce any -mind to love or worship him at all); and that no man can make too sure -of heaven, or pay too dear for it, or do too much for his salvation, if -it be but that which God hath appointed him to do. And that you have -nothing else that is so much worth your time, and love, and care, and -labour. And therefore though you have need to be stopped in your love, -and care, and labour for the world, because for it you may easily pay -too dear, and do too much; yet there is no need of stopping men in their -love, and care, and labour for God and their salvation; which is worth -more than ever we can do, and where the best are apt to do too little. - -[Sidenote: That this life is given us for trial and preparation to the -life to come.] - -15. I also suppose thee to be one that knowest, that this present life -is given us on trial,[14] to prepare for the life that shall come -after; and that as men live here, they shall speed for ever; and that -time cannot be recalled when it is gone, and therefore that we should -make the best of it while we have it. - -[Sidenote: That man's thoughts should be serious and frequent about -his future state.] - -16. I suppose thee also to be easily convinced, that seeing man hath -his reason and life for matters of everlasting consequence, his -thoughts of them should be frequent and very serious, and his reason -should be used about these things, by retired, sober deliberation. - -[Sidenote: That you can tell, or may do, which way your hearts and -diligence are bent, whether most for this life, or for that to come.] - -17. And I suppose thee to be a man, and therefore so far acquainted with -thyself, as that thou mayst know, if thou wilt, whether thy heart and -life do answer thy convictions, and whether they are more for heaven or -earth; and therefore that thou art capable of self-judging in this case. - -Perhaps you will say, that while I am directing you to be holy, I -suppose you to be holy first; for all this seemeth to go far towards -it. But I must profess that I see not any thing in all these -suppositions, but what I may suppose to be in a heathen; and that I -think all this is but supposing thee to have the use of thy reason, in -the points in hand. Speak freely: Is there any one of all these points -that thou canst or darest deny? I think there is not. And therefore if -heathens and wicked men deny them in their practice, that doth but -show that sin doth brutify them, and that, as men asleep, or in a -crowd of business, they have not the use of the reason which they -possess, in the matters which their minds are turned from. - -[Sidenote: That most among us profess to believe in Christ, and -confess the gospel to be true, &c.] - -18. Yea, one thing more I think I may suppose in all or most that will -read this book; that you take on you also to believe in Jesus Christ, -and in the Holy Ghost the Sanctifier, and that the Scriptures are the -word of God. And if you do so indeed, I may then hope that my work is -in a manner done, before I begin it: but if you do it but -opinionatively and uneffectually, yet God and man may plead with you -the truths which you profess. - -Having told you what I presuppose in you, I proceed now to the -directions. But I again entreat and charge thee, reader, as thou -lovest thy soul, and wouldst not be condemned for hypocrisy and sloth, -that thou dost not refuse to put in practice what is taught thee, and -show thereby, that whatever thou pretendest, thou art not willing to -do thy part for thy own salvation, no not in the most reasonable, -necessary things.[15] - -_Direction_ I. If thou be truly willing to be sanctified and a child of -God, remain not in a state of ignorance; but do thy best to come into -the light, and understand the word of God, in the matters of salvation. - -If knowledge be unnecessary, why have we understanding?[16] and wherein -doth a man excel a beast? If any knowledge at all be necessary, -certainly it must be the knowledge of the greatest and most necessary -things: and nothing is so great and necessary as to obey thy Maker, and -to save thy soul. Knowledge is to be valued according to its usefulness. -If it be a matter of as great concernment to know how to do your worldly -business, and to trade and gather worldly wealth, and to understand the -laws, and to maintain your honour, as it is to know how to be reconciled -unto God, to be pardoned and justified, to please your Creator, to -prepare in time for death and judgment, and an endless life, then let -worldly wisdom have the pre-eminence. But if all earthly things be -dreams and shadows, and valuable only as they serve us in the way to -heaven, then surely the heavenly wisdom is the best. Alas, how far is -that man from being wise, that is acquainted with all the punctilios of -the law, that is excellent in the knowledge of all the languages, -sciences, and arts, and yet knoweth not how to live to God, to mortify -the flesh, to conquer sin, to deny himself, nor to answer in judgment -for his fleshly life, nor to escape damnation! As far is such a learned -man from being wise, as he is from being happy. - -Two sorts among us do quietly live in damning ignorance. First, -abundance of poor people, who think they may continue in it, because -they were bred in it; and that because they are not book-learned, -therefore they need not learn how to be saved; and because their parents -neglected to teach them when they were young, therefore they may neglect -themselves ever after, and need not learn the things they were made for. -Alas, sirs, what have you your lives, your time, and reason for? Do you -think it is only to know how to do your worldly business? Or is it to -prepare for a better world? It is better that you knew not how to eat, -or drink, or speak, or go, or dress yourselves, than that you know not -the will of God, and the way to your salvation. Hear what the Holy Ghost -saith, 2 Cor. iv. 3, 4, "But if our gospel be hid, it is hid to them -that are lost: in whom the god of this world hath blinded the minds of -them which believe not, lest the light of the glorious gospel of Christ, -who is the image of God, should shine unto them." Darkness is unsafe and -full of fears; the light is safe and comfortable. A man in ignorance is -never like to hit his way: nor can he know whether he be in or out; nor -what enemy or danger he is near. It is the devil that is the prince of -darkness, and his kingdom is a kingdom of darkness, and his works are -works of darkness. See Eph. vi. 12.; Col. i. 13; 1 John ii. 11; Luke xi. -34, 35. Grace turneth men from darkness to light, Acts xxvi. 18, and -causeth them to cast off the works of darkness, Rom. xiii. 12; because -we are the children of light and of the day, and not of darkness or of -night, 1 Thess. v. 5. They that were sometimes darkness, are light in -the Lord, when they are converted, and must walk as the children of the -light, Eph. v. 8. In the dark the devil and wicked men may cheat you, -and do almost what they list with you. You will not buy your wares in -the dark, nor travel, nor do your work in the dark: and will you judge -of the state of your souls in the dark? and do the work of your -salvation in the dark? I tell you the devil could never entice so many -souls to hell, if he did not first put out the light, or put out their -eyes. They would never so follow him by crowds, to everlasting torments, -by daylight, and with open eyes. If men did but know well what they do -when they are sinning, and whither they go in a carnal life, they would -quickly stop, and go no further. All the devils in hell could never draw -so many thither, if men's ignorance were not the advantage of -temptations. - -Another sort among us that are ignorant of the things of God, are -sensual gentlemen, and scholars, that have so much breeding as to -understand the words, and speak somewhat better than the ruder sort, -but indeed never knew the nature, truth, and goodness of the things -they speak of:[17] they are many of them as ignorant of the nature of -faith, and sanctification, and the working of the Holy Ghost in -planting the image of God upon the soul, and of the saints' communion -with God, and the nature of a holy life, as if they had never heard or -believed, that there is such a thing as any of these in being. -Nicodemus is a lively instance in this case: a ruler in Israel, and a -Pharisee, and yet knew not what it was to be born again. And the pride -of these gallants maketh their ignorance much harder to be cured, than -other men's; because it hindereth them from knowing and confessing it. -If any one would convince them of it, they say with scorn, as the -Pharisees to Christ, John ix. 40, "Are we blind also?" Yea, they are -ready to insult over the children of the light, that are wise to -salvation, because they differ from the loose or hypocritical opinions -of these gentlemen, in some matters of God's worship; of which their -worships are as competent judges, as the Pharisees of the doctrine of -Christ, or as Nicodemus of regeneration, or as Simon Magus, or Julian, -or Porphyry, of the gifts of the Holy Ghost. These honourable, -miserable men, will bear no contradiction or reproof: who dare be so -unmannerly, disobedient, or bold, as to tell them that they are out -of the way to heaven, and strangers to it (that I say not, enemies); -and to presume to stop them in the way to hell, or to hinder them from -damning themselves, and as many others as they can? They think this -talk of Christ, and grace, and life eternal, if it be but serious, -(and not like their own, in form, or levity, or scorn,) is but the -troublesome preciseness of hypocritical, humorous, crack-brained -fellows: and say of the godly, as the Pharisees, John vii. 47-49, "Are -ye also deceived? Have any of the rulers or of the Pharisees believed -on him? But this people who knoweth not the law are cursed." - -Well, gentlemen or poor men, whoever you be that savour not the things -of the Spirit, Rom. viii. 5-7, 13, but live in ignorance of the -mysteries of salvation, be it known to you, that heavenly truth and -holiness are works of light, and never prosper in the dark; and that -your best understanding should be used for God and your salvation, if -for any thing at all. It is the devil and his deceits that fear the -light. Do but understand well what you do, and then be wicked if you -can; and then set light by Christ and holiness if you dare! O come but -out of darkness into the light, and you will see that which will make -you tremble to live ungodly and unconverted another day: and you will -see that which will make you with penitent remorse lament your so long -neglect of heaven, and wonder that you could live so far and so long -beside your wits, as to choose a course of vanity and bestiality in -the chains of Satan, before the joyful liberty of the saints: and, -though we must not be so uncivil as to tell you where you are, and -what you are doing, you will then more uncivilly call yourselves, -"exceedingly mad and foolish, disobedient, deceived, serving divers -lusts and pleasures," as one did that thought himself before as wise -and good as any of you, Acts xxvi. 11; Tit. iii. 3. Live not in a -sleepy state of ignorance, if ever you would have saving grace. - -_Direct._ II. Especially labour first to understand the true nature of -a state of sin and a state of grace. - -It is like you will say, that all are sinners; and that Christ died -for sinners; and that you were regenerate in your baptism; and that -for the sins that since then you have committed, you have repented of -them, and therefore you hope they are forgiven.[18] - -But stay a little, man, and understand the matter well as you go; for -it is your salvation that lieth at the stake. It is very true that all -are sinners: but it is as true, that some are in a state of sin, and -some in a state of grace; some are converted sinners, and some -unconverted sinners; some live in sins inconsistent with holiness, -(which therefore may be called mortal,) others have none but -infirmities which consist with spiritual life (which in this sense may -be called venial); some hate their sin, and long to be perfectly -delivered from it, and others so love it, as they are loth to leave -it. And is there no difference, think you, between these? - -It is as true also, that Christ died for sinners: (or else where were -our hope?) but it is true also, that he died to "save his people from -their sins,"[19] Matt. i. 21, and "to bring them from darkness unto -light, and from the power of Satan unto God," Acts xxvi. 18, and "to -redeem us from all iniquity, and purify to himself a peculiar people -zealous of good works," Tit. ii. 14, and "that except a man be born -again, and converted, and become as a little child, (in humility and -beginning the world anew,) he cannot enter into the kingdom of -heaven," John iii. 3, 5; Matt. xviii. 3, and that even he that died -for sinners, will at last condemn the workers of iniquity, and say, -"Depart from me, ye cursed, into everlasting fire," Matt. xxv. 41, "I -never knew you," Matt. vii. 23. - -It is very true, that you were sacramentally regenerate in baptism, -and that he that believeth and is baptized, shall be saved, and all -that are the children of promise, and have that promise sealed to them -by baptism, are regenerate. The ancients taught that baptism puts men -into a state of grace; that is, that all that sincerely renounce the -world, the devil, and the flesh, and are sincerely given up to God the -Father, Son, and Holy Ghost, according to the covenant of grace, and -profess and seal this by their baptism, shall be pardoned, and made -the heirs of life. But as it is true, that baptism thus saveth, so is -it as true,[20] that it is not the "outward washing only the filth of -the flesh" that will suffice, but the "answer of a good conscience -towards God," 1 Pet. ii. 21; and that "no man can enter into the -kingdom of God, that is not born of the Spirit, as well as of water," -John iii. 5; and that Simon Magus and many another have had the water -of baptism, that never had the Spirit, but still remain in the "gall -of bitterness, and bond of iniquity, and had no part nor lot in that -business, their hearts being not right in the sight of God," Acts -viii. 13, 21, 23. And nothing is more sure, than that "if any man have -not the Spirit of Christ (for all his baptism) he is none of his," -Rom. viii. 9; and that if you have his Spirit, you "walk not after the -flesh, but after the Spirit;" and are "not carnally but spiritually -minded," and are "alive to God," and as "dead to the world," Rom. -viii. 1, 5-8, 10, 13, 14. Whether all that were baptized are such as -these, when they come to age, judge you. - -It is true also, that if you truly repent, you are forgiven: but it is -as true, that true repentance is the very conversion of the soul from -sin to God, and leaveth not any man in the power of sin. It is not for -a man when he hath had all the pleasure that sin will yield him, to -wish then that he had not committed it, (which he may do then at an -easy rate,) and yet to keep the rest that are still pleasant and -profitable to his flesh; like a man that casts away the bottle which -he hath drunk empty, but keeps that which is full; or as men sell off -their barren kine, and buy milch ones in their stead: this kind of -repentance is a mockery, and not a cure for the soul. If thou have -true repentance, it hath so far turned thy heart from sin, that thou -wouldst not commit it, if it were to do again, though thou hadst all -the same temptations; and it hath so far turned thy heart to God and -holiness, that thou wouldst live a holy life, if it were all to do -again, though thou hadst the same temptations as afore against it -(because thou hast not the same heart). This is the nature of true -repentance; such a repentance indeed is never too late to save; but I -am sure it never comes too soon. - -Mark, now, I beseech you, what a state of sin, and what a state of -holiness is. - -He that is in a state of sin, hath habitually and predominantly a -greater love to some pleasures, or profits, or honours of this world, -than he hath to God, and to the glory which he hath promised; he -preferreth, and seeketh, and holdeth (if he can) his fleshly -prosperity in this world, before the favour of God and the happiness -of the world to come. His heart is turned from God unto the creature, -and is principally set on things on earth. Thus his sin is the -blindness, and madness, and perfidiousness, and idolatry of his soul, -and his forsaking of God, and his salvation, for a thing of nought. It -is that to his soul, which poison, and death, and sickness, and -lameness, and blindness are to his body: it is such dealing with God, -as that man is guilty of to his dearest friend or father, who should -hate him and his company, and love the company of a dog or toad much -better than his; and obey his enemy against him: and it is like a -madman's dealing with his physician, who seeks to kill him as his -enemy, because he crosseth his appetite or will, to cure him. Think of -this well, and then tell me, whether this be a state to be continued -in. This state of sin is something worse than a mere inconsiderate act -of sin, in one that otherwise liveth an obedient, holy life. - -On the other side, a state of holiness is nothing else but the habitual -and predominant devotion and dedication of soul, and body, and life, and -all that we have, to God;[21] and esteeming, and loving, and serving, -and seeking him, before all the pleasures and prosperity of the flesh; -making his favour, and everlasting happiness in heaven, our end, and -Jesus Christ our way, and referring all things in the world unto that -end, and making this the scope, design, and business of our lives. It is -a turning from a deceitful world to God; and preferring the Creator -before the creature, and heaven before earth, and eternity before an -inch of time, and our souls before our corruptible bodies, and the -authority and laws of God, the universal Governor of the world, before -the word or will of any man, how great soever; and a subjecting our -sensitive faculties to our reason, and advancing this reason by Divine -revelation; and living by faith, and not by sight: in a word, it is a -laying up our treasure in heaven, and setting our hearts there, and -living in a heavenly conversation, setting our affections on the things -above, and not on the things that are on earth; and a rejoicing in hope -of the glory to come, when sensualists have nothing but transitory, -brutish pleasures to rejoice in. - -This is a state and life of holiness: when we persuade you to be holy, -we persuade you to no worse than this; when we commend a life of -godliness to your choice, this is the life that we mean, and that we -commend to you. And can you understand this well, and yet be unwilling -of it? It cannot be. Do but know well what godliness and ungodliness, -what grace and sin are, and the work is almost done. - -_Direct._ III. To know what a life of holiness is, believe the word -of God, and those that have tried it; and believe not the slanders of -the devil and of ungodly men, that never tried or knew the things -which they reproach. - -Reason cannot question the reasonableness of this advice. Who is wiser -than God? or who is to be believed before him? And what men are liker -to know what they talk of, than such as speak from their own -experience? Nothing more familiar with wicked men, than to slander and -reproach the holy ways and servants of the Lord. No wisdom, no measure -of holiness or righteousness, will exempt the godly from their malice; -otherwise, Christ himself at least would have been exempted, if not -his apostles and other saints, whom they have slandered and put to -death. Christ hath foretold us what to expect from them. John xv. -18-21, "If the world hate you, ye know that it hated me before it -hated you. If ye were of the world, the world would love his own: but -because ye are not of the world, but I have chosen you out of the -world, therefore the world hateth you. Remember the word that I said -unto you, The servant is not greater than his lord. If they have -persecuted me, they will also persecute you; if they have kept my -saying, they will keep yours also." - -The truth is, wicked men are the seed and children of the devil, and -have his image, and obey him, and think, and speak, and do as he would -have them; and the godly are the seed and members of Christ, and bear -his image, and obey him: and do you think that the devil will bid his -children speak well of the ways or followers of Christ? I must -confess, till I had found the truth of it by experience, I was not -sensible how impudent in belying, and cruel in abusing the servants of -Christ, his worldly, malicious enemies are.[22] I had read oft how -early an enmity was put between the woman's and the serpent's seed, -and I had read and wondered, that the first man that was born into the -world did murder his brother for worshipping God more acceptably than -himself; "because his own works were evil, and his brother's -righteous," 1 John iii. 12. I had read the inference, ver. 13, "Marvel -not, my brethren, if the world hate you;" but yet I did not so fully -understand, that wicked men and devils are so very like, and so near -of kin, till the words of Christ, John viii. 44, expounded by visible -demonstrations, had taught it me. Indeed the apostle saith, 1 John -iii. 12, that Cain was of that wicked one, that is, the devil: but -Christ saith more plainly, "Ye are of your father the devil, and the -lusts of your father ye will do: he was a murderer from the beginning, -and abode not in the truth, because there is no truth in him: when he -speaketh a lie, he speaketh of his own; for he is a liar, and the -father of it." Here note, that cruel murdering and lying are the -principal actions of a devil; and that as the father of these, he is -the father of the wicked, who are most notoriously addicted to these -two courses against the most innocent servants of the Lamb. How just -it is that they dwell together hereafter, that are here so like in -disposition and action: even as the righteous shall dwell with -Christ, who bore his image, and imitated his holy, suffering life. - -I conclude, then, that if thou wilt never turn to God and a holy life, -till wicked men give over belying and reproaching them, thou mayst as -well say, that thou wilt never be reconciled to God, till the devil be -first reconciled to him; and never love Christ, till the devil love -him, or bid thee love him; or never be a saint, till the devil be a -saint, or will give thee leave; and that thou wilt not be saved, till -the devil be willing that thou be saved. - -_Direct._ IV. That thy understanding may be enlightened, and thy heart -renewed, be much and serious in reading the word of God, and those -books that are fitted to men in an unconverted state, and especially -in hearing the plain and searching preaching of the word. - -There is a heavenly light, and power, and majesty in the word of God, -which in the serious reading or hearing of it, may pierce the heart, -and prick it, and open it, that corruption may go out, and grace come -in. "The law of the Lord is perfect, converting the soul: the -testimony of the Lord is sure, making wise the simple: the statutes of -the Lord are right, rejoicing the heart," Psal. xix. 7, 8. Moreover, -"by them it is that we are warned: and in keeping of them there is -great reward," ver. 11. The eunuch was reading the Scripture, when -Philip was sent to expound it to him for his conversion, Acts viii. -The preaching of Peter did prick many thousands to the heart to their -conversion, Acts ii. 37. The heart of Lydia was opened to attend to -the preaching of Paul, Acts xvi. 14. "The word of God is quick and -powerful, and sharper than any two-edged sword, piercing even to the -dividing of soul and spirit," Heb. iv. 11. These "weapons are mighty -through God, to the pulling down of strong holds; casting down -imaginations, and every high thing that exalteth itself against the -knowledge of God, and bringing into captivity every thought to the -obedience of Christ," 2 Cor. iv. 5. Hast thou often read and heard -already, and yet findest no change upon thy heart? Yet read and hear -again and again: ministers must not give over preaching, when they -have laboured without success; why then should you give over hearing -or reading? As the husbandman laboureth, and looketh to God for rain, -and for the blessing, so must we, and so must you. Look up to God: -remember it is his word, in which he calleth you to repentance, and -offereth you mercy, and treateth with you concerning your everlasting -happiness: lament your former negligence and disobedience, and beg his -blessing on his word, and you shall find it will not be in vain. - -And the serious reading of books which expound and apply the -Scriptures, suitable to your case, may, by the blessing of God, be -effectual to your conversion. I have written so many to this use -myself, that I shall be the shorter on this subject now, and desire -you to read them, or some of them, if you have not fitter at hand; -viz. A Call to the Unconverted;--A Treatise of Conversion;--Now or -Never;--Directions for a sound Conversion;--A Saint or a Brute;--A -Treatise of Judgment;--A Sermon against making light of Christ;--A -Sermon of Christ's Dominion;--Another of his Sovereignty, &c. - -_Direct._ V. If thou wouldst not be destitute of saving grace, let thy -reason be exercised about the matters of thy salvation, in some -proportion of frequent, sober, serious thoughts, as thou art convinced -the weight of the matter doth require. - -[Sidenote: 1 Cor. xiii. 5; Psal. iv. 4-7; 1 Cor. xi. 28.] - -To have reason is common to all men, even the sleepy and distracted: -to use reason is common to all that have their senses awake, and fit -to serve their minds: to use reason in the greatest matters, is proper -to wise men, that know for what end God made them reasonable.[23] -Inconsiderate men are all ungodly men; for reason not used is as bad -as no reason, and will prove much worse in the day of reckoning. The -truth is, though sinners are exceeding blind and erroneous about the -things of God, yet all God's precepts are so reasonable, and tend so -clearly to our joy and happiness, that if the devil did not win most -souls by silencing reason, and laying it asleep, or drowning its voice -with the noise and crowd of worldly business, hell would not have so -many sad inhabitants. I scarce believe that God will condemn any -sinner that ever lived in the world, that had the use of reason; no, -not the heathens that had but one talent, but he will be able to say -to them, as Luke xix. 22, "Out of thine own mouth will I judge thee, -thou wicked servant. Thou knewest," &c. To serve God and labour -diligently for salvation, and prefer it before all worldly things, is -so reasonable a thing, that every one that repenteth of the contrary -course, doth call it from his heart an impious madness. Reason must -needs be for God that made it. Reason must needs be for that which is -its proper end and use. Sin, as it is in the understanding, is nothing -but unreasonableness; a blindness and error; a loss and corruption of -reason in the matters of God and our salvation. And grace, as in the -understanding, doth but cure this folly and distraction, and make us -reasonable again; it is but the opening of our eyes, and making us -wise in the greatest matters. It is not a more unmanly thing to love -and plead for blindness, madness, and diseases, and to hate both -sight, and health, and wit, than it is to love and plead for sin, and -to hate and vilify a holy life. - -Grant me but this one thing, that thou wilt but soberly exercise thy -reason about these great, important questions; Where must I abide for -ever? What must I do to be saved? What was I created and redeemed for? -and I shall hope that thy own understanding, as erroneous as it is, will -work out something that will promote thy good. Do but withdraw thyself -one hour in a day from company and other business, and consider but as -soberly and seriously of thy end and life, as thou knowest the nature -and weight of the matter doth require, and I am persuaded thy own reason -and conscience will call thee to repentance, and set thee, at least, in -a far better way than thou wast in before. When thou walkest alone, or -when thou wakest in the night, remember soberly that God is present, -that time is hasting to an end, that judgment is at hand, where thou -must give account of all thy hours, of thy lusts, and passions, and -desires; of all thy thoughts, and words, and deeds; and that thy endless -joy or misery dependeth wholly and certainly on this little time. Think -but soberly on such things as these, but one hour in a day or two, and -try whether it will not once recover thee to wit and godliness; and -folly and sin will vanish away before the force of considering reason, -as the darkness vanisheth before the light. I entreat thee now as in the -presence of God, and as thou wilt answer the denial of so reasonable a -request at the day of judgment, that thou wilt but resolve to try this -course of a sober, serious consideration, about thy sin, thy duty, thy -danger, thy hope, thy account, and thy everlasting state: try it -sometimes, especially on the Lord's days; and do but mark the result of -all; and whither it is that such sober consideration doth point or lead -thee? whether it be not towards a diligent, holy, heavenly life? If thou -deny me thus much, God and thy conscience shall bear witness, that thou -thoughtest thy salvation of little worth, and therefore mayst justly be -denied it. - -Would it not be strange that a man should be penitent and godly, that -never once thought of the matter with any seriousness in his life? Can -so many and great diseases of soul be cured, before you have once -soberly considered that you have them, and how great and dangerous they -are, and by what remedies they must be cured? Can grace be obtained and -exercised, while you never so much as think of it? Can the main business -of our lives be done without any serious thoughts; when we think it fit -to bestow so many upon the trivial matters of this world? Doth the world -and the flesh deserve to be remembered all the day, and week, and year? -and doth not God and thy salvation deserve to be thought on one hour in -a day, or one day in a week? Judge of these things, but as a man of -reason. If thou look that God, who hath given thee reason to guide thy -will, and a will to command thy actions, should yet carry thee to heaven -like a stone, or save thee against or without thy will, before thou -didst ever once soberly think of it, thou mayst have leisure in hell to -lament the folly of such expectations. - -_Direct._ VI. Suffer not the devil by company, pleasure, or worldly -business, to divert or hinder thee from these serious considerations. - -The devil hath but two ways to procure thy damnation. The one is, by -keeping thee from any sober remembrance of spiritual and eternal -things; and the other is, if thou wilt needs think of them, to deceive -thee into false, erroneous thoughts. To bring to pass the first of -these, (which is the most common, powerful means,) his ordinary way is -by diversion;[24] finding thee still something else to do; putting -some other thoughts into thy mind, and some other work into thy hand; -so that thou canst never have leisure for any sober thoughts of God: -whenever the Spirit of God knocks at thy door, thou art so taken up -with other company, or other business, that thou canst not hear, or -wilt not open to him. Many a time he hath been ready to teach thee, -but thou wast not at leisure to hear and learn. Many a time he -secretly jogged thy conscience, and checked thee in thy sin, and -called thee aside to consider soberly about thy spiritual and -everlasting state, when the noise of foolish mirth and pleasures, or -the bustles of encumbering cares and business, have caused thee to -stop thy ears, and put him off, and refuse the motion. And if the -abused Spirit of God depart, and leave thee to thy beloved mirth and -business, and to thyself, it is but just; and then thou wilt never -have a serious, effectual thought of heaven, perhaps, till thou have -lost it; nor a sober thought of hell, till thou art in it; unless it -be some despairing, or some dull, ineffectual thought. - -O therefore, as thou lovest thy soul, do not love thy pleasure or -business so well as to refuse to treat with the Spirit of God, who comes -to offer thee greater pleasures, and to engage thee in a more important -business. O lay by all, to hear awhile what God and conscience have to -say to thee. They have greater business with thee, than any others that -thou conversest with. They have better offers and motions to make to -thee, than thou shalt hear from any of thy old companions. If the devil -can but take thee up a while, with one pleasure one day, and another -business another day, and keep thee from the work that thou camest into -the world for, till time be gone, and thou art slipt unawares into -damnation, then he hath his desire, and hath the end he aimed at, and -hath won the day, and thou art lost for ever. - -It is like thou settest some limits to thy folly, and purposest to do -thus but a little while: but when one pleasure withereth, the devil -will provide a fresh one for thee; and when one business is over, -which causeth thee to pretend necessity, another, and another, and -another will succeed, and thou wilt think thou hast such necessity -still, till time is gone, and thou see, too late, how grossly thou -wast deceived. Resolve, therefore, that whatever company, or pleasure, -or business would divert thee, that thou wilt not be befooled out of -thy salvation, nor taken off from minding the one thing necessary. If -company plead an interest in thee, know of them whether they are -better company than the Spirit of God and thy conscience;--if pleasure -would detain thee, inquire whether it be more pure and durable -pleasures, than thou mayst have in heaven, by hearkening unto -grace;--if business still pretend necessity, inquire whether it be a -greater business than to prepare thy soul and thy accounts for -judgment, and of greater necessity than thy salvation. If not, let it -not have the precedency: if thou be wise, do that first that must -needs be done; and let that stand by that may best be spared. What -will it profit thee to win all the world, and lose thy soul? At least, -if thou durst say that thy pleasure and business are better than -heaven, yet might they sometimes be forborne, while thou seriously -thinkest of thy salvation. - -_Direct._ VII. If thou wouldst be converted and saved, be not a -malicious or peevish enemy to those that would convert and save thee: -be not angry with them that tell thee of thy sin or duty, as if they -did thee wrong or hurt. - -God worketh by instruments: when he will convert a Cornelius, a Peter -must be sent for, and willingly heard. When he will recall and save a -sinner, he hath usually some public minister or private friend, that -shall be a messenger of that searching and convincing truth, which is -fit to awaken them, enlighten them, and recover them. If God furnish -these his instruments with compassion to your souls, and willingness to -instruct you, and you will take them for your enemies, and peevishly -quarrel with them, and contradict them, and perhaps reproach them, and -do them a mischief for their good will, what an inhuman, barbarous -course of ingratitude is this! Will you be angry with men for -endeavouring to save you from the fire of hell? Do they endeavour to -make any gain or advantage by you? or only to help your souls to heaven? -Indeed, if their endeavours did serve any ambitious design of their own, -to bring the world (as the pope and his clergy would do) under their own -jurisdiction, you had reason then to suspect their fraud. But the truth -is, Christ hath purposely appointed his greatest church-officers to be -but ministers, even the servants of all, to rule and save men as -volunteers, without any coercive power, by the management of his -powerful word upon their consciences; and to beseech and entreat the -poorest of the flock, as those that are not lords over God's heritage, -nor masters of their faith, but their servants in Christ, and helpers of -their joy; that so whenever we deliver our message to them, they may see -that we exercise not dominion over them, and aim at no worldly honours, -or gain, or advantage to ourselves, but at the mere conversion and -saving of their souls. Whereas, if he had allowed us to exercise -authority as the kings of the gentiles, and to be called gracious lords, -and to encumber ourselves with the affairs of this life, our doctrine -would have been rejected by the generality of the world, and we should -always have come to them on this great disadvantage, that they would -have thought we sought not them, but theirs; and that we preached not -for them, but for ourselves, to make a prize of them.[25] as the -Jesuits, when they attempt the conversion of the Indians, do still find -this their great impediment, the princes and people suppose them to -pretend the gospel, but as a means to subjugate them and their dominions -to the pope; because they tell them that they must be all subject to the -pope, if they will be saved. Now when Christ hath appointed a poor, -self-denying, entreating ministry, against whom you can have none of -these pretences, to stoop to your feet, with the most submissive -entreaties, that you would but turn to God and live, you have no excuse -for your own barbarous ingratitude, if you will fly in their faces, and -use them as your enemies, and be offended with them for endeavouring to -save you. You know they can hold their tithes and livings by smoothing, -and cold, and general preaching, as well as by more faithful dealing (if -not better): you know they can get no worldly advantage by dealing so -plainly with you: you know that they hazard by it their reputation with -such as you; and they cannot be ignorant that it is like to expose them -to your ill will and indignation. - -And they are men as well as you, and therefore, undoubtedly, desire -the good will and the good word of others, and take no pleasure to be -scorned or hated: undoubtedly they break through much temptations and -reluctancy of the flesh, before they can so far deny themselves as to -endeavour your salvation on such terms: and seeing it is all for you, -methinks you should be their chief encouragers; if others should -oppose them, you should be for them, because they are for you. If I go -with a convoy to relieve a besieged garrison, I shall expect -opposition from the enemy that besiegeth them; but if the besieged -themselves shall shoot at us, and use us as enemies for venturing our -lives to relieve them, it is time to be gone, and let them take what -they get by it. - -Perhaps you think that the preacher, or private admonisher, is too -plain with you;[26] but you should consider that self-love is like to -make you partial in your own cause, and therefore a more incapable -judge than they. And you should consider that God hath commanded them -to deal plainly, and told them that else the people's blood shall be -required at their hands, Isa. lviii. 1; Ezek. xviii. And that God best -knoweth what medicine and diet is fittest for your disease; and that -the case is of such grand importance (whether you shall live in heaven -or hell for ever?) that it is scarce possible for a minister to be too -plain and serious with you: and that your disease is so obstinate, -that gentler means have been too long frustrate, and therefore sharper -must be tried; else why were you not converted by gentler dealing -until now? If you fall down in a swoon, or be ready to be drowned, you -will give leave to the standers-by to handle you a little more roughly -than at another time, and will not bring your action against them for -laying hands on you, or ruffling your silks or bravery; if your house -be on fire, you will give men leave to speak in another manner, than -when they modulate their voices into a civil and complimenting tone. - -It may be you think that they are censorious in judging you to be -unconverted, when you are not; and to be worse and in more danger than -you are, and speaking harder of you than you deserve. But it is you -that should be most suspicious of yourselves, and afraid in so great a -matter of being deceived. A stander-by may see more than a player: I -am sure he that is awake may know more of you, than you of yourselves -when you are asleep. - -But suppose it were as you imagine; it is his love that mistakingly -attempteth your good: he intendeth you no harm: it is your salvation -that he desireth; it is your damnation that he would prevent. You have -cause to love him, and be thankful for his good-will, and not to be -angry with him, and reproach him for his mistakes. He is none of those -that brings you into the inquisition, and would fine, or imprison, or -banish, or burn, or hang, or torment you, in order to convert and save -you: the worst he doth, is but to speak those words, which, if true, -you are deeply concerned to regard; and if mistaken, can do you no -hurt, unless you are the cause yourself. If it be in public preaching, -he speaketh generally by descriptions, and not by nomination; no more -of you, than of others in your case; nor of you at all, if you are not -in that case. If he speak privately to you, there is no witness but -yourself; and therefore it is no matter of disgrace. Never, for shame, -pretend that thou art willing to be converted and saved, when thou -hatest those that would promote it; and art angry with every one that -tells thee of thy case, and couldst find in thy heart to stop their -mouths, or do them a mischief. - -_Direct._ VIII. If thou art willing indeed to be converted, do thy -best to discover that yet thou art unconverted, and in a lost and -miserable state. - -Who will endeavour to cure a disease which he thinks he hath not? or to -vomit up the poison which he thinks he never took, or taketh to be no -poison? or to come out of the ditch, that thinks he is not in it? or who -will turn back again, that will not believe but he is in the right way? -Who will labour to be converted, that thinks he is converted already? Or -who will come to Christ as the physician of his soul, that thinks he is -not sick, or is cured already? The common cause that men live and die -without the grace of repentance, sanctification, and justification, -which should save them, is because they will not believe but that they -have it, when they have it not; and that they are penitent, and -justified, and sanctified already. It is not my desire to make any of -you think worse of your condition than it is; but if you will not know -what it is, you will not be fit for recovering grace, nor use the means -for your own recovery: you think it is so sad a conclusion, to find -yourselves in a state of condemnation, that you are exceeding unwilling -to know it or confess it. - -But I beseech you consider but these two things: first, either it is -true that you are in so miserable a state, or it is not true: if it be -not true, the closest trial will but comfort you, by discovering that -you are sanctified already; but if it be true, then do you think it -will save you to be ignorant of your danger? Will it cure your -disease, to believe that you have it not? Will thinking well of -yourselves falsely, prove that you are well indeed?[27] Is it the way -to grace, to think you have it, when you have it not? Will it bring -you to heaven, to think that you are going thither, when you are in -the way to hell? Nay, do you not know, that it is the principal -temptation of the devil, to keep men from a state of repentance and -salvation, to deceive them thus, and persuade them that they are in -such a state already? Judge soberly of the case. Do you think if all -the impenitent, unconverted sinners in the world were certain that -they are indeed in a graceless state, in which if they died, they were -past all hope, that they would not quickly look about them, and better -understand the offers of a Saviour, and live in continual solicitude -and fear, till they found themselves in a safer state? If you were -sure yourselves, that you must yet be made new creatures, or be -damned, would it not set you on work to seek more diligently after -grace than ever you have done? The devil knoweth this well enough; -that he could scarce keep you quiet this night in his snares, but you -would be ready to repent and beg for mercy, and resolve on a new life, -before to-morrow, if you were but sure that you are yet in a state of -condemnation. And therefore he doth all he can to hide your sin and -danger from your eyes, and to quiet you with the conceit, that though -you are sinners, yet you are penitent, pardoned, and safe. - -Well, sirs, there can be no harm in knowing the truth. And therefore -will you but try yourselves, whether you are unsanctified or not? You -were baptized into the name of the Holy Ghost as your Sanctifier; and -if now you neglect or mock at sanctification, what do you but deride -your baptism, or neglect that which is its sense and end? It doth not -so much concern you to know that you live the life of nature, as to -know whether sanctification have made you spiritually alive to God. - -And let me tell you this to your encouragement, that we do not call -you to know that you are unconverted, and unpardoned, and miserable, -as men that have no remedy, but must sit down in despair, and be -tormented with the fore-knowledge of your endless pains before the -time. No; it is but that you may speedily and thankfully accept of -Christ, the full remedy, and turn to God, and quickly get out of your -sin and terror, and enter into a life of safety and of peace. We -desire not your continuance in that life which tendeth to despair and -horror: we would have you out of it, if it were in our power, before -to-morrow; and therefore it is that we would have you understand what -danger you are in, that you may go no further, but speedily turn back, -and seek for help. And I hope there is no hurt, though there be some -present trouble, in such a discovery of your danger as this is. - -Well, if you are but willing to know, I shall help you a little to -know what you are. - -[Sidenote: Marks of an unconverted state.] - -1. If you are persecutors, or haters, deriders of men, for being serious -and diligent in the service of God, and fearful of sinning, and because -they go not with the multitude to do evil, it is a certain sign that you -are in a state of death: yea, if you love not such men, and desire not -rather to be such yourselves, than to be the greatest of the ungodly. -See Gal. iv. 29; Acts xxvi. 11; 1 Tim. i. 13; 1 Pet. iv. 2-5; Psal. xv. -4; 1 John iii. 8-15; John xiii. 35; Psal. lxxxiv. 10. - -2. If you love the world best, and set your affections most on things -below, and mind most earthly things; nay, if you seek not first God's -kingdom, and the righteousness thereof; and if your hearts be not in -heaven, and your affections set on the things that are above; and you -prefer not your hopes of life eternal before all the pleasures and -prosperity of this world, it is a certain sign that you are but -worldly and ungodly men. See this in Matt. vi. 19-21, 33; Phil. iii. -18-20; Col. iii. 1-4; Psal. lxxiii. 25; 1 John ii. 15-17; James i. 27; -Luke xii. 20, 21; xvi. 25. - -3. If your estimation, belief, and hopes, of everlasting life through -Christ, be not such, as will prevail with you to deny yourselves, and -forsake father, and mother, and the nearest friends; and house, and -land, and life, and all that you have, for Christ, and for these hopes -of a happiness hereafter, you are no true christians, nor in a state -of saving grace. See Luke xiv. 26, 33; Matt. x. 37-39; xiii. 21, 22. - -4. If you have not been converted, regenerated, and sanctified by the -Spirit of Jesus Christ, making you spiritual, and causing you to mind -the things of the Spirit above the things of the flesh. If this Spirit -be not in you, and you walk not after it, but after the flesh; making -provision for the flesh, to satisfy its desires, and preferring the -pleasing of the flesh before the pleasing of God, it is certain that -you are in a state of death. See Matt. xviii. 3; John iii. 3, 5, 6; -Heb. xii. 14; Rom. viii. 1, 5-13; xiii. 13, 14; Luke xvi. 19, 25; xii. -20, 21; Heb. xi. 25, 26; 2 Cor. iv. 16-18; v. 7; Rom. viii. 17, 18. - -5. If you have any known sin which you do not hate, and had not rather -leave it than keep it, and do not pray, and strive, and watch against -it, as far as you know and observe it; but rather excuse it, plead for -it, desire it, and are loth to part with it, so that your will is -habitually more for it than against it, it is a sign of an impenitent, -unrenewed heart. 1 John iii. 3-10, 24; Gal. v. 16, 19-25; Rom. vii. -22, 24; viii. 13; Luke xiii. 3, 5; Matt. v. 19, 20; 2 Tim. ii. 19; -Psal. v. 5; Luke xiii. 27. - -6. If you love not the word, as it is a light discovering your sin and -duty, but only as it is a general truth, or as it reproveth others: if -you love not the most searching preaching, and would not know how bad -you are, and come not to the light, that your deeds may be manifest, -it is a sign that you are not children of the light, but of the -darkness, John iii. 19-21. - -7. If the laws of your Creator and Redeemer be not of greatest power -and authority with you, and the will and word of God cannot do more -with you, than the word or will of any man; and the threatenings and -promises of God be not more prevalent with you, than the threats or -promises of any men, it is a sign that you take not God for your God, -but in heart are atheists and ungodly men. Luke xix. 27; Matt. vii. -21-23, 26; Dan. iii. 16-18; vi. 5, 10; Jer. xvii. 5, 6; Luke xii. 4; -Acts v. 29; Psal. xiv. 1, &c. - -8. If you have not, in a deliberate covenant or resolution, devoted -and given up yourselves to God as your Father and felicity, to Jesus -Christ as your only Saviour, and your Lord and King, and to the Holy -Ghost as your Sanctifier, to be made holy by him, desiring that your -heart and life should be perfectly conformed to the will of God, and -that you might know him, and love him, and enjoy him more; you are -void of godliness and true christianity; for this is the very covenant -which you make in baptism, which you call your christening. Matt. -xxviii. 19, 20; 2 Cor. viii. 5; 1 Cor. vi. 17; John i. 10-12; Gal. iv. -6; Rom. viii. 14, 15. - -I have now plainly showed you, and fully proved, from the word of God, -by what infallible signs an ungodly man may know that he is ungodly, -if he will. May you not know whether it be thus with you, if you are -willing to know? May you not know, if you will, whether your desire -and design of life be more for this world or that to come? and whether -heaven or earth be preferred and sought first? and whether your -fleshly prosperity and pleasure, or your souls, be principally cared -for and regarded? May you not know, if you will, whether you love or -loathe the serious worshippers of God?[28] and whether you had rather -be delivered from your sins or keep them? and whether your wills be -more against them, or for them? and whether you love a holy life or -not? and whether you had rather be perfect in holiness and obedience -to God, or be excused from it, and please the flesh? and whether you -had rather be such a one as Paul, or as Caesar? a persecuted saint in -poverty and contempt, or a persecuting conqueror or king? May you not -know, if you will, whether you love a searching ministry, that telleth -you of the worst, and would not deceive you? May you not know, whether -you are resolvedly devoted and given up to God, the Father, Son, and -Holy Ghost, as your Father and felicity, your Saviour and your -Sanctifier; and whether the scope, design, and business of your lives -is more for God, or for the flesh, for heaven, or earth; and which it -is that bears the sway, and which it is that comes behind, and hath -but the leavings of the other, or only so much as it can spare? -Certainly these are things so near you, and so remarkable in your -hearts, that you may come to the knowledge of them if you will. But if -you will not, who can help it? - -What a sottish cavil is it then of those ignorant men, that ask us, -when we tell them of these things, Whether ever we were in heaven? or -ever saw the book of life? and how we can tell who shall be saved, and -who shall be damned? If it were about a May-game this jesting were -more seasonable; but to talk thus distractedly about the matters of -salvation and damnation, and to make such a jest of the damning of -souls, is a kind of foolery that hath no excuse. What though we never -were in heaven? and never saw the book of life? dost thou think I -never saw the Scriptures? Why, wretched sinner, dost thou not know, -that Christ came down from heaven, to tell us who they be that shall -come thither, and who they be that shall be shut out? And did he not -know what he said? Is God the Governor of the world, and hath he not a -law by which he governeth them? and can I not tell by the law, who -they be that the Judge will condemn or save? What else is the law made -for, but to be the rule of life, and the rule of judgment? Read Psal. -i. and xv.; Matt. v. vii. and xxv., and all the texts which I even now -cited, and see in them whether God hath not told you who they be that -shall be saved, and who they be that shall be condemned? nay, see -whether this be not the very business of the word of God? And do you -think that he hath written in vain? But some men have loved ignorance -and ungodliness so long, till the Spirit of grace hath cast them off, -and left them to the sottishness of their carnal minds, so that "they -have eyes and see not, and ears and hear not, and hearts and -understand not." But those that are willing and diligent to know their -sin and duty, in order to their recovery, God will not let them search -in vain, nor hide the remedy from their eyes. - -_Direct._ IX. When you have found yourselves in a state of sin and -death, understand and consider what a state that is. - -It may be you will think it a tolerable condition, and linger in it, -as if you were safe; or delay your repentance, as if it were a matter -of no great haste; unless you open your eyes, and look round about -you, and see in how slippery a place you stand. Let me name some -instances of the misery of an unregenerate, graceless state, and then -judge of it as the word of God directs you. - -1. As long as you are unconverted, you must needs be loathsome and -abominable to God.[29] His holy nature is unreconcilable to sin, and -would be unreconcilable to sinners, if it were not that he can cleanse -and purify them. Did you know what sin is, and know God's holiness, you -would understand this much better. Your own averseness to God, and your -dislike of the holiness of his laws and servants, might tell you what -thoughts he hath of you. "He hateth all the workers of iniquity," Psal. -v. 5. Indeed he taketh you for his enemies, and as such he will handle -you, if you be not converted. I know many persons that are most deeply -guilty, especially men of honour and esteem in the world, would scorn to -have this title given to themselves; but verily God is not fearful of -offending them, nor so tender of their defiled honour, as they are of -their own, or as they expect the preacher should be. If those be the -king's enemies that refuse his government and set up another, then those -are the enemies of God, and of the Redeemer, and of the Holy Ghost, that -set up the base concupiscence of their flesh, and the honour and -prosperity of this world, and the will of man, and refuse the government -of God their Creator and Redeemer, and refuse the sanctifying teachings -and operations of the Holy Ghost. Read Luke xix. 27. - -Some think it strange that any men should be called "haters of God;" -and I believe you will find it hard to meet with that man that will -confess it by himself, till converting grace or hell constrain him. -And indeed if God himself had not charged men with that sin, and -called them by that name, we should scarce have found belief or -patience when we had endeavoured to convince the world of it. Entreat -but the worst of men to repent of hating God, and try how they will -take it. Yet they may read that name in Scripture, Rom. i. 30; Psal. -lxxxi. 15; Luke xix. 14. Did not the Jews hate Christ, think you, when -they murdered him? and when they hated all his followers for his sake? -Matt. x. 22; Mark xiii. 13. And doth not Christ say, "that they shall -be hated for his sake, not only of the Jews, but also of all nations, -and all men," Matt. xxiv. 9; x. 22; even by the "world," John xvii. -14; xv. 17-19, &c. And this was a hating "both Christ and his Father," -John xv. 23, 24. But you will say, it is not possible that any man can -hate God. I answer, how then came the devils to hate him? Yea, every -ungodly man hateth God: indeed no man hateth him as good, or as -merciful to them; but they hate him as holy and just, as one that will -not let them have the pleasure of sin, without damning them; as one -engaged in justice to cast them into hell, if they die without -conversion; and as one that hath made so pure and precise a law to -govern them, and convinceth them of sin, and calls them to that -repentance and holiness which they hate. Why did the world hate Christ -himself? He tells you, John vii. 7, "The world cannot hate you, but me -it hateth, because I testify against it, that the works thereof are -evil." John iii. 19, "This is the condemnation, that light is come -into the world, and men loved darkness rather than light, because -their deeds were evil." Nay, it is a wonder of blindness, that this -God-hating world and age should not perceive that they are God-haters, -while they hate his servants to the death, and implacably rage against -them, and hate his holy ways and kingdom, and bend all their power and -interest in most of the kingdoms of the world, against his interest -and his people upon earth: while the devil fighteth his battles -against Christ through the world, by their hands, they will yet -confess the devil's malice against God, but deny their own; as if he -used their hands without their hearts. Well! poor, wretched worms! -instead of denying your enmity to him, lament it, and know that he -also taketh you for his enemies, and will prove too hard for you when -you have done your worst. Read Psal. ii. and tremble, and submit. This -is especially the case of persecutors and open enemies; but in their -measure also of all that would not have him to reign over them. And -therefore Christ came to reconcile us unto God, and God to us; and it -is only the sanctified that are reconciled to him. See Col. i. 21; -Phil. iii. 18; 1 Cor. xv. 25; Rom. v. 10. "The carnal mind is enmity -against God; for it is not subject to the law of God; nor indeed can -be," Rom. viii. 7. Mark that text well. - -2. As long as you are unsanctified, you are unjustified and -unpardoned: you are under the guilt of all the sins that ever you -committed: every sinful thought, word, and deed, of which the least -deserveth hell, is on your score, to be answered for by yourself: and -what this signifieth, the threatenings of the law will tell you. See -Acts xxvi. 18; Mark iv. 12; Col. i. 14. There is no sin forgiven to an -impenitent, unconverted sinner. - -[Sidenote: Rom. viii. 9.] - -3. And no wonder, when the unconverted have no special interest in -Christ. The pardon and life that is given by God, is given in and with -the Son: "God hath given to us eternal life, and this life is in his -Son: he that hath the Son, hath life; and he that hath not the Son, -hath not life," 1 John v. 10-12. Till we are members of Christ, we -have no part in the pardon and salvation purchased by him: and ungodly -sinners are not his members. So that Jesus Christ, who is the hope and -life of all his own, doth leave thee as he found thee: and that is not -the worst; for, - -4. It will be far worse with the impenitent rejecters of the grace of -Christ, than if they had never heard of a Redeemer. For it cannot be, -that God having provided so precious a remedy for sinful, miserable -souls, should suffer it to be despised and rejected, without increased -punishment. Was it not enough that you had disobeyed your great Creator, -but you must also set light by a most gracious Redeemer, that offered -you pardon, purchased by his blood, if you would but have come to God by -him? Yea, the Saviour that you despised shall be himself your Judge, and -the grace and mercy which you set so light by, shall be the heaviest -aggravation of your sin and misery. For "how shall you escape, if you -neglect so great salvation?" Heb. ii. 3. "And of how much sorer -punishment" (than the despisers of Moses' law) "shall they be thought -worthy, who have trodden under foot the Son of God," &c. Heb. x. 29. - -5. The very prayers and sacrifice of the wicked are abominable to God -(except such as contain their returning from their wickedness). So -that terror ariseth to you from that which you expect should be your -help. See Prov. xv. 8; xxi. 27; Isa. i. 13. - -6. Your common mercies do but increase your sin and misery (till you -return to God): your carnal hearts turn all to sin; Tit. i. 15, "Unto -the pure all things are pure: but unto them that are defiled, and -unbelieving, is nothing pure: but even their mind and conscience is -defiled." - -7. While you are unsanctified, you are impotent, and dead to any holy, -acceptable work: when you should redeem your time, and prepare for -eternity, and try your states, or pray, or meditate, or do good to -others, you have no heart to any such spiritual works: your minds are -biassed against them, Rom. viii. 7. And it is not the excusable -impotency of such, as would do good, but cannot: but it is the -malicious impotency of the wicked, (the same with that of devils,) -that cannot do good, because they will not; and will not, because they -have blind, malicious, and ungodly hearts, which makes their sin so -much the greater, Tit. i. 16. - -8. While you have unsanctified hearts, you have at all times the seed -and disposition unto every sin; and if you commit not the worst, it is -because some providence restraining the tempter hindereth you. No -thanks to you that you do not daily commit idolatry, blasphemy, theft, -murder, adultery, &c. It is in your hearts to do it, when you have but -temptation and opportunity; and will be, till you are renewed by -sanctifying grace. - -9. Till you are sanctified you are heirs of death and hell,[30] even -under the curse, and condemned already in point of law, though -judgment have not passed the final sentence. See John iii. 18, 19, 36. -And nothing is more certain, than that you had been damned and undone -for ever, if you had died before you had been renewed by the Holy -Ghost; and that yet this will be your miserable portion, if you should -die unsanctified. Think, then, what a life you have lived until now? -and think what it is to live any longer in such a case, in which if -you die, you are certain to be damned. Conversion may save you, but -unbelief and self-flattery will not save you from this endless misery, -Heb. xii. 14; ii. 3; Matt. xxv. 46. - -10. As long as you are unsanctified, you are hasting to this misery: -sin is like to get more rooting; and your hearts to be more hardened, -and at enmity with grace; and God more provoked; and the Spirit more -grieved; and you are every day nearer to your final doom, when all -these things will be more sensibly considered, and better understood, -2 Tim. iii. 13; 2 Pet. ii. 3. - -Thus I have given you a brief account of the case of unrenewed souls, -and but a brief one, because I have done it before more largely. -(Treatise of Conversion.) - -_Direct._ X. When you have found out how sad a condition you are in, -consider what there is in sin to make you amends or repair your loss, -that should be any hinderance to your conversion. - -Certainly you will not continue for nothing (if you know it to be -nothing) in so dangerous and doleful a case as this. And yet you do it -for that which is much worse than nothing, not considering what you -do. Sit down sometimes, and well bethink you, what recompence the -world or sin will make you, for your God, your souls, your hopes, and -all, when they are lost and past recovery? Think what it will then -avail or comfort you, that once you were honoured, and had a great -estate; that once you fared of the best, and had your delicious cups, -and merry hours, and sumptuous attire, and all such pleasures. Think -whether this will abate the horrors of death, or put by the wrath of -God, or the sentence of your condemnation; or whether it will ease a -tormented soul in hell? If not, think how small, and short, and silly -a commodity and pleasure it is, that you buy so dear; and what a wise -man can see in it, that should make it seem worth the joys of heaven, -and worth your enduring everlasting torments. What is it that is -supposed worth all this? Is it the snare of preferment? Is it vexing -riches? Is it befooling honours? Is it distracting cares? Is it -swinish luxury or lust? Is it beastly pleasures? Or what is it else -that you will buy at so wonderful dear a rate? O lamentable folly of -ungodly men! O foolish sinners! unworthy to see God! and worthy to be -miserable! O strangely corrupted heart of man, that can sell his -Maker, his Redeemer, and his salvation, at so base a price! - -_Direct._ XI. And when you are casting up your account, as you put all -that sin and the world will do for you in the one end of the scales, -so put into the other the comforts both of this life, and of that to -come, which you must part with for your sins. - -Search the Scriptures, and consider how happy the saints of God are -there described. Think what it is, to have a purified, cleansed soul; -to be free from the slavery of the flesh and its concupiscence; to -have the sensitive appetite in subjection unto reason, and reason -illuminated and rectified by faith; to be alive to God, and disposed -and enabled to love and serve him; to have access to him in prayer, -with boldness and assurance to be heard; to have a sealed pardon of -all our sins, and an interest in Christ, who will answer for them all -and justify us; to be the children of God, and the heirs of heaven; to -have peace of conscience, and the joyful hopes of endless joys; to -have communion with the Father, through the Son, by the Spirit, and to -have that Spirit dwelling in us, and working to our further holiness -and joy; to have communion with the saints; and the help and comfort -of all God's ordinances, and to be under his many precious promises, -and under his protection and provision in his family, and to cast all -our care upon him; to delight ourselves daily in the remembrance and -renewed experiences of his love, and in our too little knowledge of -him, and love to him, and in the knowledge of his Son, and of the -mysteries of the gospel; to have all things work together for our -good, and to be able with joy to welcome death, and to live as in -heaven in the foresight of our everlasting happiness. I would have -orderly here given you a particular account of the privileges of -renewed souls, but that I have done so much in that already in my -"Treatise of Conversion," and "Saints' Rest." This taste may help you -to see what you lose, while you abide in an unconverted state. - -_Direct._ XII. When you have thus considered of the condition you are -in, consider also whether it be a condition to be rested in one day. - -If you die unconverted, you are past all hope; for out of hell there -is no redemption:[31] and certain you are to die ere long; and -uncertain whether it will be this night, Luke xii. 20. You never lay -down with assurance that you should rise again; you never went out of -doors with assurance to return; you never heard a sermon with -assurance that you should hear another; you never drew one breath with -assurance that you should draw another: a thousand accidents and -diseases are ready to stop your breath, and end your time, when God -will have it so. And if you die this night in an unregenerate state, -there is no more time, or help, or hope. And is this a case then for a -wise man to continue in a day, that can do any thing towards his own -recovery? Should you delay another day or hour, before you fall down -at the feet of Christ, and cry for mercy, and return to God, and -resolve upon a better course? May I not well say to thee, as the -angels unto Lot, Gen. xix. 15, 17, 22, "Arise, lest thou be consumed: -escape for thy life; look not behind thee." - -_Direct._ XIII. 'When thou art resolved, past thy waverings and -delays, give up thyself entirely and unreservedly to God the Father, -Son, and Holy Ghost, as thy happiness, thy Saviour, and thy -Sanctifier, in a hearty consent to the covenant of grace.' - -This is thy christianity; thy espousals with Christ. It is sacramentally -done in baptism; but till it be personally owned, and heartily renewed -by men at age, they have no reason to be numbered with adult believers, -nor to dream of a part in the blessings of the covenant. It is pity it -is not made a more serious, solemn work, for men thus to renew their -covenant with God. (For which I have written in a "Treatise of -Confirmation," but hitherto in vain.) However, do it seriously thyself: -it is the greatest and weightiest action of thy life. - -To this end, peruse well the covenant of grace which is offered thee -in the gospel: understand it well. In it God offereth, notwithstanding -thy sins, to be thy reconciled God and Father in Christ, and to accept -thee as a son, and an heir of heaven. - -The Son offereth to be thy Saviour, to justify thee by his blood and -grace, and teach thee, and govern thee as thy Head, in order to thy -everlasting happiness. The Holy Spirit offereth to be thy Sanctifier, -Comforter, and Guide, to overcome all the enmity of the devil, the -world, and the flesh, in order to the full accomplishment of thy -salvation; nothing is expected of thee, in order to thy title to the -benefits of this covenant, but deliberately, unfeignedly, entirely to -consent to it, and to continue that consent, and perform what thou -consentest to perform, and that by the help of the grace which will be -given thee. See, therefore, that thou well deliberate of the matter, -but without delays; and count what thou shalt gain or lose by it. And -if thou find that thou art like to be a loser in the end, and knowest -of any better way, even take it, and boast of it, when thou hast tried -the end; but if thou art past doubt, that there is no way but this, -despatch it resolutely and seriously. - -And take heed of one thing, lest thou say, Why, this is no more than -every body knoweth, and than I have done a hundred times, to give up -myself in covenant to God the Father, Son, and Holy Ghost. Dost thou -know it, and yet hast thou not done it? Or hast thou done it with thy -lips, and not unfeignedly with thy heart? Lament it as one of thy -greatest sins, that thou hast thus provokingly dallied with God; and -admire his mercy, that he will yet vouchsafe to enter into covenant -with one, that hath hypocritically profaned his covenant. If thou -hadst ever seriously thus covenanted and given up thyself to God, thou -wouldst not have neglected him by an ungodly life, nor lived after to -the devil, the world, and the flesh, which were renounced. I tell you, -the making of this christian vow and covenant with God in Christ, is -the act of greatest consequence of any in all thy life, and to be done -with the greatest judgment, and reverence, and sincerity, and -foresight, and firm resolution, of any thing that ever thou dost. And -if it were done sincerely, by all that do it ignorantly, for fashion, -only with the lips, then all professed christians would be saved; -whereas now, the abusers of that holy name and covenant will have the -deepest place in hell. Write it out on thy heart, and put thy heart -and hand to it resolvedly, and stand to thy consent, and all is thine -own: conversion is wrought when this is done. - -_Direct._ XIV. In present performance of thy covenant with God, away -with thy former sinful life; and see that thou sin wilfully no more; but -as far as thou art able, avoid the temptations which have deceived thee. - -God will never be reconciled to thy sins: if he be reconciled to thy -person, it is as thou art justified by Christ, and sanctified by the -Spirit: he entertaineth thee as one that turneth with repentance from -sin to him. If thou wilfully or negligently go on in thy former course -of sin, thou showest that thou wast not sincerely resolved in thy -covenant with God. - -I know infirmities and imperfections will not be so easily cast off, but -will cleave to thee in thy best obedience, till the day of thy -perfection come. But I speak of gross and wilful sin; such as thou canst -forbear, if thou be but sincerely, though imperfectly, willing.[32] - -Hast thou been a profane swearer or curser, or used to take God's name -in vain, or used to backbiting, slandering, lying, or to ribald, -filthy talk? It is in thy power to forbear these sins, if thou be but -willing. Say not, I fall into them through custom before I am aware; -for that is a sign that thou art not sincerely willing to forsake -them. If thou wert truly penitent, and thy will sincerely opposite to -these sins, thou wouldst be more tender and fearful to offend, and -resolved against them, and make a greater matter of them, and abhor -them, and not commit them, and say, I did it before I was aware; no -more than thou wouldst spit in the face of thy father, or curse thy -mother, or slander thy dearest friend, or speak treason against the -king, and say, I did it through custom before I was aware. Sin will -not be so played with by those that have been soundly humbled for it, -and resolved against it. - -Hast thou been a drunkard, or tippler, spending thy precious hours in -an ale-house, prating over a pot, in the company of foolish, tempting -sinners? It is in thy power, if thou be truly willing, to do so no -more. If thou love and choose such company, and places, and actions, -and discourse, how canst thou say thou art willing to forsake them, or -that thy heart is changed? If thou do not love and choose them, how -canst thou commit them, when none compels thee? No one carrieth thee -to the place; no one forceth thee to sin; if thou do it, it is because -thou wilt do it, and lovest it. If thou be in good earnest with God, -and wilt be saved indeed, and art not content to part with heaven for -thy cups and company, away with them presently, without delay. - -Hast thou lived in wantonness, fornication, uncleanness, gluttony, -gaming, pastimes, sensuality, to the pleasing of thy flesh, while thou -hast displeased God? O bless the patience and mercy of the Lord, that -thou wast not cut off all this while, and damned for thy sin before -thou didst repent! And, as thou lovest thy soul, delay no longer; but -make a stand, and go no further, not one step further in the way which -thou knowest leads to hell. If thou knowest that this is the way to -thy damnation, and yet wilt go on, what pity dost thou deserve from -God or man? - -If thou have been a covetous worldling, or an ambitious seeker of -honour or preferment in the world, so that thy gain, or rising, or -reputation, hath been the game which thou hast followed, and hath -taken thee up instead of God and life eternal; away now with these -known deceits, and hunt not after vanity and vexation. Thou knowest -beforehand what it will prove when thou hast overtaken it, and hast -enjoyed all that it can yield thee; and how useless it will be as to -thy comfort or happiness at last. - -Surely, if men were willing, they are able to forbear such sins, and -to make a stand, and look before them, to prevent their misery: -therefore God thus pleads with them, Isa. i. 16-18, "Wash you, make -you clean, put away the evil of your doings from before mine eyes; -cease to do evil, learn to do well," &c. Isa. lv. 2, 3, "Wherefore do -ye spend money for that which is not bread? and your labour for that -which satisfieth not? Hearken diligently unto me, and eat ye that -which is good, and let your soul delight itself in fatness. Incline -your ear, and come unto me: hear, and your soul shall live, and I will -make an everlasting covenant with you." Ver. 6, 7, "Seek ye the Lord -while he may be found; call ye upon him while he is near. Let the -wicked forsake his way, and the unrighteous man his thoughts; and let -him return unto the Lord, and he will have mercy upon him, and to our -God, for he will abundantly pardon." Christ supposeth that the -foresight of judgment may restrain men from sin, when he saith, "Sin -no more, lest a worse thing come unto thee," John v. 14, and viii. 11. -Can the presence of men restrain a fornicator; and the presence of the -judge restrain a thief, yea, or the foresight of the assizes? And -shall not the presence of God, with the foresight of judgment and -damnation, restrain thee? Remember, that impenitent sin and damnation -are conjoined. If you will cause one, God will cause the other. Choose -one, and you shall not choose whether you shall have the other. If -you will have the serpent, you shall have the sting. - -_Direct._ XV. If thou have sincerely given up thyself to God, and -consented to his covenant, show it, by turning the face of thy -endeavours and conversation quite another way, and by seeking heaven -more fervently and diligently than ever thou soughtest the world, or -fleshly pleasures. - -Holiness consisteth not in a mere forbearance of a sensual life, but -principally in living unto God. The principle or heart of holiness is -within, and consisteth in the love of God, and of his word, and ways, -and servants, and honour, and interest in the world, and in the soul's -delight in God, and the word and ways of God, and in its inclination -towards him, and desire after him, and care to please him, and -lothness to offend him. The expression of it in our lives, consisteth -in the constant, diligent exercise of this internal life, according to -the directions of the word of God. If thou be a believer, and hast -subjected thyself to God, as thy absolute Sovereign, King, and Judge, -it will then be thy work to obey and please him, as a child his -father, or a servant his master, Mal. i. 6. Do you think that God will -have servants, and have nothing for them to do? Will one of you -commend or reward your servant for doing nothing, and take it at the -year's end for a satisfactory answer or account, if he say, I have -done no harm? God calleth you not only to do no harm, but to love and -serve him with all your heart, and soul, and might. If you have a -better master than you had before, you should do more work than you -did before. Will you not serve God more zealously than you served the -devil? Will you not labour harder to save your souls than you did to -damn them? Will you not be more zealous in good, than you were in -evil? "What fruit had ye then in those things whereof ye are now -ashamed? for the end of those things is death. But now being made free -from sin, and become servants to God, ye have your fruit unto -holiness, and the end everlasting life," Rom. vi. 21, 22. If you are -true believers, you have now laid up your hopes in heaven, and -therefore will set yourselves to seek it, as worldlings set themselves -to seek the world. And a sluggish wish, with heartless, lazy, dull -endeavours, is no fit seeking of eternal joys. A creeping pace -beseemeth not a man that is in the way to heaven; especially who went -faster in the way to hell. This is not running as for our lives. You -may well be diligent and make haste, where you have so great -encouragement and help, and where you may expect so good an end, and -where you are sure you shall never, in life or death, have cause to -repent of any of your just endeavours; and where every step of your -way is pure, and clean, and delectable, and paved with mercies, and -fortified and secured by divine protection; and where Christ is your -conductor, and so many have sped so well before you, and the wisest -and best in the world are your companions. Live then as men that have -changed their master, their end, their hopes, their way, and work. -Religion layeth not men to sleep, though it be the only way to rest. -It awakeneth the sleepy soul to higher thoughts, and hopes, and -labours, than ever it was well acquainted with before. "He that is in -Christ, is a new creature; old things are passed away; behold, all -things are become new," 2 Cor. v. 17. You never sought that which -would pay for all your cost and diligence till now; you never were in -a way that you might make haste in, without repenting of your haste, -till now. How glad should you be that mercy hath brought you into the -right way, after the wanderings of such a sinful life![33] And your -gladness and thankfulness should now be showed, by your cheerful -diligence and zeal. As Christ did not raise up Lazarus from the dead, -to do nothing, or live to little purpose (though the Scripture giveth -us not the history of his life); so did he not raise you from the -death of sin, to live idly, or to be unprofitable in the world. He -that giveth you his Spirit, to be a principle of heavenly life within -you, expecteth that you stir up the gift that he hath given you, and -live according to that heavenly principle. - -_Direct._ XVI. Engage thyself in the cheerful, constant use of the -means and helps appointed by God, for thy confirmation and salvation. - -He can never expect to attain the end, that will not be persuaded to use -the means. Of yourselves you can do nothing. God giveth his help, by the -means which he hath appointed and fitted to your help. Of the use of -these, I shall treat more fully afterwards; I am now only to name them -to thee, that thou mayst know what it is that thou hast to do.[34] - -1. That you must hear or read the word of God, and other good books -which expound it and apply it, I showed you before. The new-born -christian doth incline to this, as the new-born child doth to the -breast; 1 Pet. ii. 1, 2, "Laying aside all malice, and guile, and -hypocrisies, and envies, and all evil speakings, as new-born babes, -desire the sincere milk of the word, that ye may grow thereby." Psal. -i. 2, 3, the blessed man's "delight is in the law of the Lord, and -therein doth he meditate day and night." - -2. Another means is the public worshipping of God in communion with -his church and people. Besides the benefit of the word there preached, -the prayers of the church are effectual for the members; and it -raiseth the soul to holy joys, to join with well ordered assemblies of -the saints, in the praises of the Almighty. The assemblies of holy -worshippers of God, are the places of his delight, and must be the -places of our delight. They are most like to the celestial society, -that sound forth the praises of the glorious Jehovah, with purest -minds and cheerful voice. "In his temple doth every one speak of his -glory," Psal. xxix. 9. In such a choir, what soul will not be rapt up -with delight, and desire to join in the concert and harmony? In such a -flame of united desires and praises, what soul so cold and dull that -will not be inflamed, and with more than ordinary facility and -alacrity fly up to God? - -3. Another means is private prayer unto God. When God would tell -Ananias that Paul was converted, he saith of him, "Behold, he -prayeth," Acts ix. 11. Prayer is the breath of the new creature. The -spirit of adoption given to every child of God is a spirit of prayer, -and teacheth them to cry, "Abba, Father," and helpeth their -infirmities; when they know not what to pray for as they ought, and -when words are wanting, it (as it were) intercedeth for them with -groans, which they cannot express in words, Gal. iv. 6; Rom. viii. 15, -26, 27. And God knoweth the meaning of the Spirit in those groans. The -first workings of grace are in desires after grace, provoking the soul -to fervent prayer, by which more grace is speedily obtained. "Ask," -then, "and ye shall have; seek, and ye shall find; knock, and it shall -be opened to you," Luke xi. 9. - -4. Another means to be used is confession of sin; not only to God, -(for so every wicked man may do, because he knoweth that God is -already acquainted with it all, and this is no addition to his shame: -he so little regardeth the eye of God, that he is more ashamed when it -is known to men,) but in three cases confession must be made also to -man. 1. In case you have wronged man, and are thus bound to make him -satisfaction: as if you have robbed him, defrauded him, slandered him, -or borne false witness against him. 2. In case you are children or -servants, that are under the government of parents or masters, and are -called by them to give an account of your actions: you are bound then -to give a true account. 3. In case you have need of the counsel or -prayers of others, for the settling of your consciences in peace: in -this case, you must so far open your case to them, as is necessary to -their effectual help for your recovery; for if they know not the -disease, they will be unfit to apply the remedy. In these cases, it is -true, that "he that covereth his sins shall not prosper: but he that -confesseth and forsaketh them, shall have mercy," Prov. xxviii. 13. - -5. Another means to be used, is the familiar company and holy converse -with humble, sincere, experienced christians. The Spirit that is in -them, and breatheth and acteth by them, will kindle the like holy -flames in you. Away with the company of idle, prating, sensual men, -that can talk of nothing but their worldly wealth, or business, or -their reputations, or their appetites and lusts; associate yourselves -with them that go the way to heaven, if you resolve yourselves to go -in it. O what a deal of difference will you find between these two -sorts of companions! The one sort, if you have any thoughts of -repentance, would stifle them, and laugh you out of the use of your -reason, into their own distracted mirth and dotage: and if you have -any serious thoughts of your salvation, or any inclinations to repent -and be wise, they will do much to divert them, and hold you in the -power and snares of Satan, till it be too late: if you have any zeal, -or heavenly-mindedness, they will do much to quench it, and fetch down -your minds to earth again. The other sort will speak of things of so -great weight and moment, and that with seriousness and reverence, as -will tend to raise and quicken your souls; and possess you with a -taste of the heavenly things which they discourse of; they will -encourage you by their own experiences, and direct you by that truth -which hath directed them, and zealously communicate what they have -received: they will pray for you, and teach you how to pray: they will -give the example of holy, humble, obedient lives, and lovingly -admonish you of your duties, and reprove your sins. In a word, as the -carnal mind doth savour the things of the flesh, and is enmity against -God, the company of such will be a powerful means to infect you with -their plague, and make you such, if you were escaped from them; much -more to keep you such, if you are not escaped: and as they that are -spiritual, do mind the things of the Spirit, so their converse tendeth -to make you spiritually-minded, as they are, Rom. viii. 7, 8. Though -there are some useful qualities and gifts in some that are ungodly, -and some lamentable faults in many that are spiritual; yet experience -will show you so great a difference between them in the main, in heart -and life, as will make you the more easily believe the difference that -will be between them in the life to come. - -6. Another means is serious meditation on the life to come, and the -way thereto; which though all cannot manage so methodically as some, -yet all should in some measure and season be acquainted with it. - -7. The last means is, to choose some prudent, faithful guide and -counsellor for your soul,[35] to open those cases to which are not fit -for all to know, and to resolve and advise you in cases that are too -hard for you: not to lead you blindfold after the interest of any -seduced or ambitious men, nor to engage you to his singular conceits, -against the Scripture or the church of God; but to be to your soul, as -a physician to your body, or a lawyer to your estates, to help you -where they are wiser than you, and where you need their helps. - -Resolve now, that instead of your idle company and pastime, your -excessive cares and sinful pleasures, you will wait on God in the -seasonable use of these his own appointed means; and you will find, -that he hath appointed them not in vain, and that you shall not lose -your labour. - -_Direct._ XVII. That in all this you may be sincere, and not deceived -by a hypocritical change, be sure that God be all your confidence, and -all your hopes be placed in heaven; and that there be no secret -reserve in your hearts, for the world and flesh; and that you divide -not your hearts between God and the things below, nor take up with the -religion of a hypocrite, which giveth God what the flesh can spare. - -When the devil cannot keep you from a change and reformation, he will -seek to deceive you with a superficial change and half reformation, -which goeth not to the root, nor doth recover the heart to God, nor -deliver it entirely to him. If he can by a partial, deceitful change, -persuade you that you are truly renewed and sanctified, and fix you -there that you go no further, you are as surely his, as if you had -continued in your grosser sins. And, of all other, this is the most -common and dangerous cheat of souls, when they think to halve it -between God and the world, and to secure their fleshly interest of -pleasure and prosperity, and their salvation too; and so they will -needs serve God and mammon. - -[Sidenote: The full description of a false conversion, and of a -hypocrite.] - -This is the true character of a self-deceiving hypocrite.[36] He is -neither so fully persuaded of the certain truth of the Scripture and -the life to come, nor yet so mortified to the flesh and the world, as -to take the joys of heaven for his whole portion, and to subject all -his worldly prosperity and hopes thereunto, and to part with all -things in this world, when it is necessary to the securing of his -salvation: and therefore he will not lose his hold of present things, -nor forsake his worldly interest for Christ, as long as he can keep -it. Nor will he be any further religious, than may stand with his -bodily welfare; resolving never to be undone by his godliness; but in -the first place to save himself, and his prosperity in the world, as -long as he can: and therefore he is truly a carnal, worldly-minded -man; being denominated from what is predominant in him. And yet, -because he knoweth that he must die, and for aught he knows, he may -then find, against his will, that there is another life which he must -enter upon; lest the gospel should prove true, he must have some -religion: and therefore he will take up as much as will stand with his -temporal welfare, hoping that he may have both that and heaven -hereafter; and he will be as religious as the predominant interest of -the flesh will give him leave. He is resolved rather to venture his -soul, than to be here undone: and that is his first principle. But he -is resolved to be as godly as will stand with a worldly, fleshly life: -that is his second principle. And he will hope for heaven as the end -of such a way as this: that is his third. Therefore he will place most -of his religion in those things which are most consistent with -worldliness and carnality, and will not cost his flesh too dear; as in -being of this or that opinion, church, or party, (whether papist, -protestant, or some smaller party,) in adhering to that party and -being zealous for them, in acquiring and using such parts and gifts, -as may make him highly esteemed by others; and in doing such good -works as cost him not too dear; and in forbearing such sins as would -procure his disgrace and shame, and cost his flesh dearer to commit -them, than forbear them; and such other as his flesh can spare: this -is his fourth principle. And he is resolved, when trial calleth him to -part with God and his conscience, or with the world, that he will -rather let go God and conscience, and venture upon the pains -hereafter, which he thinks to be uncertain, than to run upon a certain -calamity or undoing here; at least, he hath no resolution to the -contrary, which will carry him out in a day of trial: this is his -fifth principle. And his sixth principle is, That yet he will not -torment himself, or blot his name, with confessing himself a -temporizing worldling, resolved to turn any way to save himself. And -therefore he will be sure to believe nothing to be truth and duty that -is dangerous; but will furnish himself with arguments to prove that it -is not the will of God; and that sin is no sin: yea, perhaps, -conscience and duty shall be pleaded for his sin: it shall be out of -tenderness, and piety, and charity to others, that he will sin; and -will charge them to be the sinners that comply not, and do not -wickedly as well as he. He will be one that shall first make a -controversy of every sin which his flesh calls necessary, and of -every duty which his flesh counts intolerably dear; and then, when it -is a controversy, and many reputed wise, and some reputed good, are on -his side, he thinks he is on equal terms with the most honest and -sincere: he hath got a burrow for his conscience and his credit: he -will not believe himself to be a hypocrite, and no one else must think -him one, lest they be uncharitable; for then the censure must fall on -the whole party; and then it is sufficient to defend his reputation of -piety to say, Though we differ in opinion, we must not differ in -affection, and must not condemn each other for such differences (a -very great truth where rightly applied.) But what is it, O hypocrite, -that makes thee differ in cases where thy flesh is interested, rather -than in any other? and why wast thou never of that mind till now that -thy worldly interest requireth it? and how cometh it to pass, that -thou art always on the self-saving opinion? and whence is it that thou -consultest with those only that are of the opinion which thou desirest -should be true, and either not at all, or partially and slightly, with -those that are against it? Wast thou ever conscious to thyself, that -thou hast accounted what it might cost thee to be saved, and reckoned -on the worst, and resolved in the strength of grace to go through all? -Didst thou ever meddle with much of the self-denying part of religion, -or any duties that would cost thee dear? May not thy conscience tell -thee, that thou never didst believe that thou shouldst suffer much for -thy religion; that is, thou hadst a secret purpose to avoid it? - -O sirs! take warning from the mouth of Christ, who hath so oft and -plainly warned you of this sin and danger! and told you how necessary -self-denial, and a suffering disposition is, to all that are his -disciples; and that the worldly, fleshly principle, predominant in the -hypocrite, is manifest by his self-saving course: he must take up his -cross, and follow him in a conformity to his sufferings, that will -indeed be his disciple. We must suffer with him, if we will reign with -him, Rom. viii. 17, 18. Matt. xiii. 20-22, "He that received the seed in -stony places, the same is he that heareth the word, and anon with joy -receiveth it, yet hath he not the root in himself, but dureth for a -while; for when tribulation or persecution ariseth because of the word, -by and by he is offended. He also that received seed among the thorns, -is he that heareth the word, and the care of this world, and the -deceitfulness of riches, choke the word, and he becometh unfruitful." If -thou have not taken heaven for thy part, and art not resolved to let go -all that would keep thee from it, I must say to thy conscience, as -Christ to one of thy predecessors, Luke xviii. 22, "Yet lackest thou one -thing," and such a one, as thou wilt find of flat necessity to thy -salvation. And it is likely some trying time, even in this life, will -detect thine hypocrisy, and make thee "go away sorrowful," for thy -riches' sake, as he, ver. 23. If godliness with contentment seem not -sufficient gain to thee, thou wilt make thy gain go instead of -godliness; that is, thy gain shall be next thy heart, and have the -precedency which godliness should have, and thy gain shall choose thee -thy religion, and overrule thy conscience, and sway thy life. - -O sirs! take warning by the apostates, and temporizing hypocrites, -that have looked behind them, and, with Demas, for the world forsaken -their duty, and are set up by justice as pillars of salt, for your -warning and remembrance. And as ever you would make sure work in -turning to God, and escape the too late repentance of the hypocrite, -see that you go to the root, and resign the world to the will of -God,--and reckon what it may cost you to be followers of Christ,--and -look not after any portion, but the favour of God and life -eternal,--and see that there be no secret reserve in your hearts for -your worldly interest or prosperity,--and think not of halving it -between God and the world, nor making your religion compliant with the -desires and interest of the flesh. Take God as enough for you, yea, as -all, or else you take him not as your God. - -_Direct._ XVIII. If you would prove true converts, come over to God, -as your Father and felicity, with desire and delight, and close with -Christ, as your only Saviour, with thankfulness and joy; and set upon -the way of godliness with pleasure and alacrity, as your exceeding -privilege, and the only way of profit, honour, and content: and do it -not as against your wills, as those that had rather do otherwise if -they durst, and account the service of God an unsuitable and -unpleasant thing. - -You are never truly changed, till your hearts be changed; and the -heart is not changed, till the will or love be changed. Fear is not -the man; but usually is mixed with unwillingness and dislike, and so -is contrary to that which is indeed the man. Though fear may do much -for you, it will not do enough: it is oft more sensible than love, -even in the best, as being more passionate and violent; but yet there -is no more acceptableness in all, than there is will or love.[37] God -sent not soldiers, or inquisitors, or persecutors, to convert the -world by working upon their fear, and driving them upon that which -they take to be a mischief to them: but he sent poor preachers, that -had no matter of worldly fears or hopes to move their auditors with; -but had authority from Christ to offer them eternal life; and who were -to convert the world by proposing to them the best and most desirable -condition, and showing them where is the true felicity, and proving -the certainty and excellency of it to them, and working upon their -love, desire, and hope: God will not be your God against your wills, -while you esteem him as the devil, that is only terrible and hurtful -to you, and take his service for a slavery, and had rather be from -him, and serve the world and the flesh, if it were not for fear of -being damned. He will be feared as great, and holy, and just; but he -will also be loved as good, and holy, and merciful, and every way -suited to be the felicity and rest of souls. If you take not God to be -better than the creature, (and better to you,) and heaven to be better -for you than earth, and holiness than sin, you are not converted; but -if you do, then show it by your willingness, alacrity, and delight. -Serve him with gladness and cheerfulness of heart, as one that hath -found the way of life, and never had cause of gladness until now. If -you see your servant do all his work with groans, and tears, and -lamentations, you will not think he is well pleased with his master -and his work. Come to God willingly with your hearts, or you come not -to him indeed at all. You must either make him and his service your -delight, or at least your desire; as apprehending him most fit to be -your delight, so far as you enjoy him. - -_Direct._ XIX. Remember still that conversion is the turning from your -carnal selves to God; and therefore that it engageth you in a -perpetual opposition to your own corrupt conceits and wills, to -mortify and annihilate them, and captivate them wholly to the holy -word and will of God. - -Think not that your conversion despatcheth all that is to be done in -order to your salvation. No, it is but the beginning of your work, -that is, of your delight and happiness; you are but engaged by it to -that which must be performed throughout all your lives; it entereth -you into the right way, not to sit down there, but to go on till you -come to the desired end. It entereth you into Christ's army, that -afterwards you may there win the crown of life; and the great enemy -that you engage against, is yourselves. There will still be a law in -your members, rebelling against the law that the Holy Ghost hath put -into your minds: your own conceits and your own wills are the great -rebels against Christ, and enemies of your sanctification. Therefore -it must be your resolved daily work to mortify them, and bring them -clean over to the mind and will of God, which is their rule and end. -If you feel any conceits arising in you that are contrary to the -Scripture, and quarrel with the word of God, suppress them as -rebellious, and give them not liberty to cavil with your Maker, and -malapertly dispute with your Governor and Judge; but silence it, and -force it reverently to submit. If you feel any will in you contrary to -your Creator's will, and that there is something which you would have -or do, which God is against, and hath forbid you, remember now how -great a part of your work it is, to fly for help to the Spirit of -grace, and to destroy all such rebellious desires. Think it not -enough, that you can bear the denial of those desires; but presently -destroy the desires themselves. For if you let alone the desires, they -may at last lay hold upon their prey, before you are aware: or if you -should be guilty of nothing but the desires themselves, it is no small -iniquity; being the corruption of the heart, and the rebellion and -adultery of the principal faculty, which should be kept loyal and -chaste to God. The crossness of thy will to the will of God, is the -sum of all the impiety and evil of the soul; and the subjection and -conformity of thy will to his, is the heart of the new creature, and -of thy rectitude and sanctification. Favour not therefore any -self-conceitedness or self-willedness, nor any rebelliousness against -the mind and will of God, any more than you would bear with the -disjointing of your bones, which will be little for your ease or use, -till they are reduced to their proper place. - -_Direct._ XX. Lastly, Be sure that you renounce all conceit of -self-sufficiency or merit in any thing you do, and wholly rely on the -Lord Jesus Christ, as your Head, and Life, and Saviour, and -Intercessor with the Father. - -Remember that "without him ye can do nothing," John xv. 5. Nor can any -thing you do be acceptable to God, any other way than in him, the -beloved Son, in whom he is well pleased. As your persons had never -been accepted but in him, no more can any of your services. All your -repentings, if you had wept out your eyes for sin, would not have -satisfied the justice of God, nor procured you pardon and -justification, without the satisfaction and merit of Christ. If he had -not first taken away the sins of the world, and reconciled them so far -to God, as to procure and tender them the pardon and salvation -contained in his covenant, there had been no place for your -repentance, nor faith, nor prayers, nor endeavours, as to any hope of -your salvation. Your believing would not have saved you, nor indeed -had any justifying object, if he had not purchased you the promise and -gift of pardon and salvation to all believers. - -_Objection._ But perhaps you will say, That if we had loved God, without -a Saviour, we should have been saved; for God cannot hate and damn those -that love him. To which I answer, You could not have loved God as God, -without a Saviour: to have loved him as the giver of your worldly -prosperity, with a love subordinate to the love of sin and your carnal -selves, and to love him as one that you imagine so unholy and unjust, as -to give you leave to sin against him, and prefer every vanity before -him, this is not to love God, but to love an image of your own fantasy; -nor will it at all procure your salvation. But to love him as your God -and happiness, with a superlative love, you could never have done -without a Saviour. For, 1. Objectively; God being not your reconciled -father, but your enemy, engaged in justice to damn you for ever, you -could not love him as thus related to you, because he could not seem -amiable to you; and therefore the damned hate him as their destroyer, as -the thief or murderer hates the judge. 2. And as to the efficiency; your -blinded minds and depraved wills could never have been restored so far -to their rectitude, as to have loved God as God, without the teaching of -Christ, and the renewing, sanctifying work of his Spirit. And without a -Saviour, you could never have expected this gift of the Holy Ghost. So -that your supposition itself is groundless. - -Indeed conversion is your implanting into Christ, and your uniting to -him, and marriage with him, that he may be your life, and help, and -hope. "He is the way, the truth, and the life: and no man cometh to -the Father, but by him," John xiv. 6. "God hath given us eternal life, -and this life is in his Son: he that hath the Son, hath life; and he -that hath not the Son, hath not life," 1 John v. 11, 12. "He is the -Vine, and we are the branches: as the branch cannot bear fruit of -itself, except it abide in the vine, so neither can we, except we -abide in him: he that abideth not in Christ, is cast forth as a -branch, and withered, to be burned," John xv. 4-6. All your life and -help is in him, and from him: without Christ, you cannot believe in -the Father, as in one that will show you any saving mercy, but only as -the devils, that believe him just, and tremble at his justice. Without -Christ, you cannot love God, nor have any lively apprehensions of his -love. Without Christ, you can have no hope of heaven, and therefore no -endeavours for it. Without him, you cannot come near to God in prayer, -as having no confidence, because no admittance, acceptance, or hope. -Without him, how terrible are the thoughts of death! which in him we -may see as a conquered thing: and when we remember that he was dead, -and is now alive, and the Lord of life, and hath the keys of death and -hell, with what boldness may we lay down this flesh, and suffer death -to undress our souls! It is only in Christ that we can comfortably -think of the world to come; when we remember that he must be our -Judge, and that in our nature, glorified, he is now in the highest, -Lord of all; and that he is "preparing a place for us, and will come -again to take us to himself, that where he is, there we may be also," -John xiv. 3. Alas! without Christ, we know not how to live an hour; -nor can have hope or peace in any thing we have or do; nor look with -comfort either upward or downward, to God, or the creature; nor think -without terrors of our sins, of God, or of the life to come. Resolve, -therefore, that as true converts, you are wholly to live upon Jesus -Christ, and to do all that you do by his Spirit and strength; and to -expect all your acceptance with God upon his account. When other men -are reputed philosophers, or wise, for some unsatisfactory knowledge -of these transitory things, do you desire to know nothing but a -crucified and glorified Christ: study him, and take him (objectively) -for your wisdom. When other men have confidence in the flesh, and in -their show of wisdom, in will-worship, and humility, after the -commandments and doctrines of men, (Col. ii. 20-23,) and would -establish their own righteousness, do you rejoice in Christ your -righteousness; and set continually before your eyes his doctrine and -example, as your rule: look still to Jesus, the author and finisher of -your faith, who contemned all the glory of the world, and trampled -upon its vanity, and subjected himself to a life of suffering, and -made himself of no reputation, but "for the joy that was set before -him, endured the cross, despising the shame," and underwent the -contradiction of sinners against himself. Live so, that you may truly -say, as Paul, Gal. ii. 20, "I am crucified with Christ: nevertheless I -live; yet not I, but Christ liveth in me: and the life which I now -live in the flesh I live by the faith of the Son of God, who loved me, -and gave himself for me." - -Having given you these directions, I most earnestly beseech you to -peruse and practise them, that my labour may not rise up as a witness -against you, which I intend for your conversion and salvation. Think -on it, whether this be an unreasonable course, or an unpleasant life, -or a thing unnecessary? and what is reasonable, necessary, and -pleasant, if this be not? - -And if you meet with any of those distracted sinners, that would -deride you from Christ and your salvation, and say, this is the way to -make men mad,[38] or, this is more ado than needs; I will not stand -here to manifest their brutishness and wickedness, having largely done -it already, in my book called, "A Saint or a Brute," and "Now or -Never," and in the third part of the "Saints' Rest:" but only I desire -thee, as a full defensative against all the pratings of the enemies of -a holy, heavenly life, to take good notice but of these three things. - -1. Mark well the language of the holy Scriptures, and see whether it -speak not contrary to these men; and bethink thee whether God or they -be wiser, and whether God or they must be thy judge? - -2. Mark, whether these men do not change their minds,[39] and turn -their tongues when they come to die? Or think whether they will not -change their minds, when death hath sent them into that world where -there is none of these deceits? And think whether thou shouldst be -moved with that man's words, that will shortly change his mind -himself, and wish he had never spoke such words? - -3. Observe well, whether their own profession do not condemn them; and -whether the very thing that they hate the godly for, be not that they -are serious in practising that which these malignants themselves -profess as their religion? And are they not then notorious -hypocrites,[40] to profess to believe in God, and yet scorn at those -that "diligently seek him?" Heb. xi. 6; to profess faith in Christ, -and hate those that obey him? to profess to believe in the Holy Ghost -as the sanctifier, and yet hate and scorn his sanctifying work? to -profess to believe the day of judgment, and everlasting torment of the -ungodly, and yet to deride those that endeavour to escape it? to -profess to believe that heaven is prepared for the godly, and yet to -scorn at those that make it the chief business of their lives to -attain it? to profess to take the holy Scripture for God's word and -law, and yet to scorn those that obey it? to pray after each of the -ten commandments, "Lord, have mercy upon us, and incline our hearts to -keep this law," and yet to hate all those that desire and endeavour to -keep them? What impudent hypocrisy is joined with this malignity! -Mark, whether the greatest diligence of the most godly be not -justified by the formal profession of those very men that hate and -scorn them? The difference between them is, that the godly profess -christianity in good earnest, and when they say what they believe, -they believe as they say; but the ungodly customarily, and for -company, take on them to be christians when they are not, and by their -own mouths condemn themselves, and hate and oppose the serious -practice of that which they say they do themselves believe. - - - PART II. - - _The Temptations whereby the devil hindereth Men's - Conversion; with the proper Remedies against them._ - -The most holy and righteous Governor of the world hath so restrained -Satan and all our enemies, and so far given us free-will, that no man -can be forced to sin against his will; it is not sin if it be not -(positively or privatively) voluntary. All our enemies in hell or -earth cannot make us miserable without ourselves; nor keep a sinner -from true conversion, and salvation, if he do it not himself; no, nor -compel him to one sinful thought, or word, or deed, or omission, but -by tempting and enticing him to be willing: all that are graceless, -are wilfully graceless. None go to hell, but those that choose the way -to hell, and would not be persuaded out of it: none miss of heaven, -but those that did set so light by it, as to prefer the world and sin -before it, and refused the holy way that leadeth to it. And surely -man, that naturally loveth himself, would never take so mad a course, -if his reason were not laid asleep, and his understanding were not -woefully deluded: and this is the business of the tempter, who doth -not drag men to sin by violence, but draw and entice them by -temptations. I shall therefore take it for the next part of my work, -to open these temptations, and tell you the remedies. - -_Temptation_ I. The first endeavour of the tempter, is, in general, to -keep the sinner asleep in sin: so that he shall be as a dead man, that -hath no use of any of his faculties; that hath eyes and seeth not, and -ears but heareth not, and a heart that understandeth not, nor feeleth -any thing that concerneth his peace. The light that shineth upon a man -asleep, is of no use to him; his work lieth undone; his friends, and -wealth, and greatest concernments are all forgotten by him, as if -there were no such things or persons in the world: you may say what -you will against him, or do what you will against him, and he can do -nothing in his own defence. This is the case that the devil most -laboureth to keep the world in; even in so dead a sleep, that their -reason and their wills, their fear and hope, and all their powers, -shall be of no use to them: that when they hear a preacher, or read -the Scripture or good books, or see the holy examples of the godly, -yea, when they see the grave, and know where they must shortly lay, -and know that their souls must stay here but a little while; yet they -shall hear, and see, and know all this, as men asleep, that mind it -not, as if it concerned not them at all; never once soberly -considering and laying it to heart.[41] - -_Direct._ I. For the remedy against this deadly sin, 1. Take heed of -sleeping opinions, or doctrines and conceits which tend to the -lethargy of security. 2. Sit not still, but be up and doing: stirring -tends to shake off drowsiness. 3. Come into the light: live under an -awakening minister and in wakening company, that will not sleep with -you, nor easily let you sleep: agree with them to deal faithfully with -you, and promise them to take it thankfully. 4. And meditate oft on -wakening considerations. Think whether a sleepy soul beseem one in thy -dangerous condition. Canst thou sleep with such a load of sin upon thy -soul? Canst thou sleep under the thundering threatenings of God, and -the curse of his law; with so many wounds in thy conscience, and -ulcers in thy soul? If thy body were sick, or in the case of Job, yea, -if thou hadst but an aching tooth, it would not let thee sleep; and is -not the guilt of sin a thing more grievous? If thorns, or toads and -adders, were in thy bed, they would keep thee waking; and how much -more odious and dangerous a thing is sin! If thy body want but meat, -or drink, or covering, it will break thy sleep; and is it nothing for -thy soul to be destitute of Christ and grace? A condemned man will be -easily kept awake; and if thou be unregenerate, thou art already -condemned, John iii. 18, 3, 5. Thou sleepest in irons, in the -captivity of the devil, among the walking judgments of God, in a life -that is still expecting an end, in a boat that is swiftly carried to -eternity, just at the entrance of another world; and that world will -be hell, if grace awake thee not: thou art going to see the face of -God, to see the world of angels or devils, and to be accompanied with -one of them for ever; and is this a place or case to sleep in? Is thy -bed so soft? thy dwelling so safe? God standeth over thee, man, and -dost thou sleep? Christ is coming, and death is coming, and judgment -coming, and dost thou sleep? Didst thou never read of the foolish -virgins, that slept out their time, and knocked and cried in vain when -it was too late, Matt. xxv. 5. Thou mightest wiselier sleep on the -pinnacle of a steeple in a storm, than have a soul asleep in so -dangerous a case as thou art in. The devil is awake, and is rocking -thy cradle! How busy is he to keep off ministers, or conscience, or -any that would awake thee! None of thine enemies are asleep; and yet -wilt thou sleep, in the thickest of thy foes? Is the battle a sleeping -time, or thy race a sleeping time, when heaven or hell must be the -end? While he can keep thee asleep, the devil can do almost what he -list with thee. He knows that thou hast now no use of thy eyes, or -understanding, or power to resist him: the learnedest doctor in his -sleep is as unlearned actually as an idiot, and will dispute no better -than an unlearned man: this makes many learned men to be ungodly; they -are asleep in sin. The devil could never have made such a drudge of -thee, to do his work against Christ and thy soul, if thou hadst been -awake. Thou wouldst never have followed his whistle to the ale-house, -the play-house, the gaming-house, and to other sins, if thou hadst -been in thy wits, and well awake. Read Prov. vii. 23, 24. I cannot -believe that thou longest to be damned, or so hatest thyself, as to -have done as thou hast done, to have lived a godless, a graceless, a -prayerless, and yet a merry, careless life, if thy eyes had been -opened, and thou hadst known, and feelingly known, that this was the -way to hell. Nature itself will hardly go to hell awake. But it is -easy to abuse a man that is asleep. Thou hast reason; but didst thou -ever awake it to one hours' serious consideration of thy endless state -and present case? Oh dreadful judgment, to be given over to the spirit -of slumber! Rom. xi. 8. Is it not high time now to awake out of sleep? -Rom. xiii. 11; when the light is arisen and shines about thee! when -others that care for their souls, are busy at work! when thou hast -slept out so much precious time already! Many a mercy, and perhaps -some ministers, have been as candles burnt out to light thee while -thou hast slept. How oft hast thou been called already! "How long wilt -thou sleep, O sluggard?" Prov. vi. 9, 10. Yet thou hast thundering -calls and alarms to awake thee. God calls, and ministers call; mercies -call, and judgments call; and yet wilt thou not awake? "The voice of -the Lord is powerful; full of majesty; breaketh the cedars; shaketh -the wilderness:" and yet cannot it awake thee? Thou wilt not sleep -about far smaller matters; at meat, or drink, or in common talk, or -market. But O! how much greater business hast thou to keep thee awake! -Thou hast yet an unholy soul to be renewed; and an ungodly life to be -reformed; an offending God to be reconciled to; and many thousand sins -to be forgiven! Thou hast death and judgment to prepare for; thou hast -heaven to win, and hell to scape! Thou hast many a needful truth to -learn, and many a holy duty to perform; and yet dost thou think it -time to sleep? Paul, that had less need than thou, did watch, and -pray, and labour, day and night, Acts xx. 31; 1 Thess. iii. 10. O that -thou knewest how much better it is to be awake. While thou sleepest, -thou losest the benefit of the light, and all the mercies that attend -thee: the sun is but as a clod to a man asleep; the world is as no -world to him; the beauty of heaven and earth are nothing to him; -princes, friends, and all things are forgotten by him! So doth thy -sleep in sin make nothing of health and patience, time and help, -ministers, books, and daily warnings. O what a day hast thou for -everlasting, if thou hadst but a heart to use it! What a price hast -thou in thine hand! Sleep not out thy day, thy harvest time, thy tide -time, Prov. x. 5. "They that sleep, sleep in the night," 1 Thess. v. -7. "Awake, and Christ will give thee light," Rom. xiii. 12; Eph. v. -14. "Awake to righteousness, and sin not," 1 Cor. xv. 34. O when thou -seest the light of Christ, what a wonder will it possess thee with, at -the things which thou now forgettest! What joy will it fill thee with! -and with what pity to the sleepy world! But if thou wilt needs sleep -on, be it known to thee, sinner, it shall not be long. If thou wilt -wake no sooner, death and vengeance will awake thee. Thou wilt wake -when thou seest the other world, and seest the things which thou -wouldst not believe, and contest before thy dreadful Judge! "Thy -damnation slumbereth not," 2 Pet. ii. 3. There are no sleepy souls in -heaven or hell, all are awake there: and the day that hath awakened so -many, shall waken thee. Watch, then, if thou love thy soul, lest thy -Lord come "suddenly and find thee sleeping. What I say to one, I say -to all, Watch," Mark xiii. 34-37. - -_Tempt._ II. If Satan cannot keep the soul in a sleepy, careless, -inconsiderate forgetfulness, he would make the unregenerate soul -believe, that there is no such thing as regenerating grace; but that -it is a fancied thing, which no man hath experience of; and he saith, -as Nicodemus, "How can these things be?" John iii. 9. He thinks that -natural conscience is enough. - -_Direct._ II. But this may easily be refuted by observing, that -holiness is but the very health and rectitude of the soul; and is no -otherwise supernatural, than as health to him that is born a leper. It -is the rectitude of nature, or its disposition to the use and end that -it was made for. Though grace be called supernatural, 1. Because it is -not born with us; and 2. Corrupted nature is against it; 3. And the -end of it is the God of nature, who is above nature; 4. And the -revelation and other means are supernatural (as Christ's incarnation, -resurrection, &c.): yet both nature, and Scripture, and experience -tell you, that man is made for another life, and for such works which -he is utterly unfit for, till grace have changed and renewed him, as -it doth by many before your eyes. See 2 Cor. v. 17; Gal. vi. 15; Gal. -iv. 19; John iii. 3, 5, 6; Matt. xviii. 3; 1 Pet. i. 23. - -_Tempt._ III. But, saith the tempter, if supernatural grace be -necessary, yet it may be born in you. Infants have no sin; Christ -saith, "Of such is the kingdom of God: Abraham is your Father; yea, -God," John viii. 39, 41. You are born of christian parents. - -_Direct._ III. See the full proof of original sin in all infants, in my -"Treatise of the Divine Life," part I. chap. xi. xii. Grace may indeed -be put betimes into nature, but comes not by nature.[42] "Except you be -born again, you cannot enter into the kingdom of God," John iii. 3, 5. -"If any man be in Christ, he is a new creature: old things are passed -away: behold, all things are become new," 2 Cor. v. 17. But how vain is -it for him to boast that he was born holy, who finds himself at the -present unholy! Show that you have a holy, heavenly heart and life, and -then you are happy, whenever it was wrought. - -_Tempt._ IV. But, saith the tempter, baptism is the laver of -regeneration: you are baptized, and therefore you are regenerated. The -ancients taught that all sins were washed away in baptism, and grace -conferred. - -_Direct._ IV. _Answ._ The ancients by baptism meant the internal and -external acts conjunct, the soul's delivering up itself to God in the -covenant, and sealing it by baptism, Matt, xxviii. 19, 20: and so it -includeth conversion, and true repentance, and faith: and all that are -thus baptized are pardoned, justified and holy. But they that have -only sacramental regeneration, or the external ordinance, are not for -that in a state of life; for Christ expressly saith, that "except you -are born of the Spirit," as well as "water, you cannot enter into the -kingdom of heaven," John iii. 5, 6. And Peter told Simon Magus, after -he was baptized, that he was "yet in the gall of bitterness, and bond -of iniquity," Acts viii. 13. It is not the "putting away the filth of -the flesh, but the answer of a good conscience," 1 Pet. iii. 21. -Christ cleanseth his church "by the washing of water by the word," -Eph. v. 26. But if you had been cleansed in baptism, if at present you -are unclean and unholy, can you be saved so? - -_Tempt._ V. When this faileth, the tempter would persuade them, that -godliness is nothing but a matter of mere opinion or belief: to -believe all the articles of the faith, and to be no papist nor -heretic, but of true religion, and to be confident of God's mercy -through Christ; for "he that believeth shall be saved," Mark xvi. 16. - -_Direct._ V. To this you must answer, that it will not save a man, -that his religion is true, unless he be true to it. Read James ii. -against such a dead faith. Saving faith is the hearty entertainment of -Christ as our Lord and Saviour, and the delivering up of the soul to -him to be sanctified and ruled, as well as pardoned. "Knowledge -puffeth up, but charity edifieth." "He that knoweth his master's will -and doth it not, shall be beaten with many stripes," Luke xii. 47. It -is sad that men should think to be saved by that which will condemn -them; by being of a right opinion, and a wrong conversation; by -believing their duty, instead of doing it; and then presuming that -Christ forgiveth them, and that their state is good. Opinion and -presumption are not faith. - -_Tempt._ VI. But, saith the tempter, holiness is the excellency of -holy persons; but vulgar, unlearned people may be saved, without such -high matters, which are above them. - -_Direct._ VI. But God telleth you, that "without holiness none shall -see him," Heb. xii. 14. The unlearned may be saved, but the ungodly -cannot, Psal. i. 6. Holiness is to the soul, as life to the body: he -that hath it not, is dead; though all have not the same degree of -health: sin is sin, and hated of God, in learned or unlearned. All men -have souls that need regenerating at first: and as all bodies that -live, must live on the earth, by the air, and food, &c.; so all souls -that live, do live upon the same God, and Christ, and heaven, by the -same word and Spirit; and all this may be had by the unlearned. - -_Tempt._ VII. But, saith the tempter, God is not so unmerciful as to -damn all that are not holy: this is but talk to keep men in awe; and -not to be believed. - -_Direct._ VII. But if God's threatenings be necessary to keep men in -awe, then are they necessary to be executed. For God needs not awe men -by a lie. He best knows to whom he will be merciful, and how far. Did -you never read, Isa. xxvii. 11, "It is a people of no understanding: -therefore he that made them will not have mercy on them, and he that -formed them will show them no favour." And Psal. lix. 5, "Be not -merciful to any wicked transgressors." Is he not just, as well as -merciful? Exod. xxxiv. 6, 7. Do you not see that men are sick, and -pained, and die, for all that God is merciful? And do not merciful -judges condemn malefactors? Are not angels made devils by sin for all -that God is merciful? The devil knoweth this to his sorrow. "And if -God spared not the angels that sinned, but cast them down to hell," 2 -Pet. ii. 4, will he be unjust for you? - -_Tempt._ VIII. But Christ died for all; and God will not punish him -and you both for the same fault. - -_Direct._ VIII. Christ died so far for all that have the gospel, as to -procure and seal them a free and general pardon of all their sins, if -they will repent and take him for their Saviour, and so to bring -salvation to their choice. But will this save the ungodly obstinate -refusers? Christ died to sanctify, as well as to forgive, Eph. v. 27, -and to "purify to himself a peculiar people, zealous of good works," -Tit. ii. 14; and to "destroy the works of the devil," 1 John iii. 8; -and to bring all men under his dominion and government, Rom. xiv. 9; -Luke xix. 27. "If any man have not the Spirit of Christ, the same is -none of his," Rom. viii. 9. - -_Tempt._ IX. No man can be certain of his salvation; but all must hope -well: and to raise doubts in men's hearts, whether they shall be saved -or no, will not help them, but puzzle them, and cast them into despair. - -_Direct._ IX. But is there so little difference between a child of God -and of the devil, and between the way to heaven and the way to hell, -that they cannot be known asunder? Hath not Christ taught us plainly -how to know them? Psal. i. and xv.; 1 John iii; and bid us "give -diligence to make our calling and election sure?" 2 Pet. i. 10. If all -men must hope that they shall be saved, then most must hope for that -which they shall never have: but it is no hope of God's making, which -deceiveth men. Should so great a matter as our everlasting joy or -misery be cast out of our care, and ventured so regardlessly in the -dark? When is it that we have life, and time, and all for to make it -sure? And what hurt can it do you, to find out the truth of your own -condition? If you are indeed unregenerate and unholy, discover it now -in time, and you have time to be recovered. You must despair of being -saved without conversion; but that preventeth absolute, final despair. -Whereas if you find not out your case till time is past, then hope is -past, and the devil hath you in endless desperation, where he would. - -_Tempt._ X. If this prevail not, the devil will seek to carry it by -noise instead of reason; and will seek to keep you in jovial, merry, -voluptuous company, that shall plead by pots, and plays, and -pleasures; and shall daily make a jest of godliness, and speak of the -godly with scorn, as a company of fanatic hypocrites. - -_Direct._ X. But consider, that this is but the rage of fools, that -speak of what they never understood. Did they ever try the way they -speak against? Are they to be believed before God himself? Will they -not eat their words, at last, themselves? Will their merry lives last -always? Do they die as merrily as they live? and bring off themselves -as well as they promised to bring off you? See Prov. xiii. 20; xxviii. -7; Eph. v. 7, 11. He that will be cheated of his salvation, and -forsake his God, for the ranting scorns of a distracted sinner, is -worthy to be damned. - -_Tempt._ XI. Next he telleth them, that a godly life is so hard and -tedious, that if they should begin, they should never endure to hold -on, and therefore it is in vain to try it. - -_Direct._ XI. But this pretence is compounded of wickedness and -madness. What but a wicked heart can make it so hard a thing to live -in the love of God, and holiness, and in the hope and seeking of -eternal life? Why should not this be a sweeter and pleasanter life, -than drinking, and roaring, and gaming, and fooling away time in vain; -or than the enjoying of all the delights of the flesh? There is -nothing but a sick, distempered heart against it, that nauseateth that -which in itself is most delightful. When grace hath changed your -hearts, it will be easy. Do you not see that others can hold on in it, -and would not be as they were for all the world? And why may not you? -God will help you: it is the office of Christ and the Spirit to help -you: your encouragements are innumerable. The hardness is most at -first; it is the longer the easier. But what if it were hard? Is it -not necessary? Is hell easier, and to be preferred before it? And will -not heaven pay for all your cost and labour? Will you set down in -desperation, and resolve to let your salvation go, upon such silly -bug-bear words as these? - -_Tempt._ XII. Next the devil's endeavour will be, to find them so much -employment with worldly cares, or hopes, or business, that they shall -find no leisure to be serious about the saving of their souls. - -_Direct._ XII. But this is a snare, though frequently prevalent, yet so -irrational, and against so many warnings and witnesses, even of all men -in the world, either first or last, at conversion or at death, that he -who, after all this, will neglect his God and his salvation, because he -hath worldly things to mind, is worthy to be turned over to his choice, -and have no better help or portion in the hour of his necessity and -distress. Of this sin I have spoken afterward, chap. iv. part 6. - -_Tempt._ XIII. Lest the soul should be converted, the devil will do -all that he can to keep you from the acquaintance and company of those -whose holiness and instructions might convince and strengthen you; and -especially from a lively, convincing minister; and to cast you under -some dead-hearted minister and society. - -_Direct._ XIII. Therefore, if it be possible, though it be to your loss -or inconvenience in the world, live under a searching, heavenly teacher; -and in the company of them that are resolved for heaven. It is a dead -heart indeed that feeleth not the need of such assistance, and is not -the better for it when they have it. If ever you be fair for heaven, and -like to be converted, it will be among such helps as these. - -_Tempt._ XIV. But one of the strongest temptations of Satan is, by -making their sin exceeding pleasant to them, for the gain, or honour, or -fleshly satisfaction; and so increasing the violence of their sensual -appetite and lust, and making them so much in love with their sin, that -they cannot leave it. Like the thirst of a man in a burning fever, which -makes him cry for cold drink, though it would kill him; the fury of the -appetite conquering reason. So we see many drunkards, fornicators, -worldlings, that are so deeply in love with their sin, that come on it -what will, they will have it, though they have hell with it. - -_Direct._ XIV. Against this temptation I desire you to read what I have -said after, chap. iv. part 7, chap. iii. direct. 6, 8. Oh that poor -sinners knew what it is that they so much love! Is the pleasing of the -flesh so sweet a thing to you? and are you so indifferent to God, and -holy things? Are these less amiable? Do you foresee what both will be at -last? Will your sin seem better than Christ, and grace, and heaven, when -you are dying? O be not so in love with damning folly, and the pleasure -of a beast, as for it to despise the heavenly wisdom and delights! - -_Tempt._ XV. Another great temptation is, the prosperity of the wicked -in this life; and the reproach and suffering which usually falls upon -the godly. If God did strike every notorious sinner dead in that -place, as soon as he had sinned, or struck him blind, or dumb, or -lame, or inflicted presently some such judgment, then many would fear -him, and forbear their sin; but when they see no men prosper so much -as the most ungodly, and that they are the persecutors of the holy -seed, and that sentence against an evil work is not speedily executed, -then are their hearts set in them to do evil, Eccles. viii. 11. - -_Direct._ XV. But alas, how short is the prosperity of the wicked! -Read Psal. lxxiii. and xxxvii. Delay is no forgiveness: they stay but -till the assize: and will that tempt you to do as they? How -unthankfully do sinners deal with God! If he should kill you and -plague you, that would not please you: and yet if he forbear you, you -are imboldened by it in your sin. Thus his patience is turned against -him; but the stroke will be the heavier when it falls. Dost thou think -those men will always flourish? Will they always domineer and revel? -Will they always dwell in the houses where they now dwell, and possess -those lands, and be honoured and served as now they are? Oh how -quickly and how dreadfully will the case be changed with them! Oh -could you but foresee now what faces they will have, and what heavy -hearts, and with what bitter exclamations they will at last cry out -against themselves for all their folly, and wish that they had never -been deceived by prosperity, but rather had the portion of a Lazarus! -If you saw how they are but fatted for the slaughter, and in what a -dolorous misery their wealth, and sport, and honours will leave them, -you would lament their case, and think so great a destruction were -soon enough, and not desire to be partners in their lot. - -_Tempt._ XVI. Another temptation is, their own prosperity: they think -God, when he prospereth them, is not so angry with them as preachers -tell them: and it is a very hard thing in health and prosperity, to -lay to heart either sin or threatenings, and to have such serious, -lively thoughts of the life to come, as men that are wakened by -adversity have; and specially men that are familiar with death. -Prosperity is the greatest temptation to security, and delaying -repentance, and putting off preparation for eternity. Overcome -prosperity, and you overcome your greatest snare. - -_Direct._ XVI. Go into the sanctuary, yea, go into the church-yard, -and see the end; and judge by those skulls, and bones, and dust, if -you cannot judge by the fore-warnings of God, what prosperity is.[43] -Judge by the experience of all the world. Doth it not leave them all -in sorrow at last? Woe to the man that hath his portion in this life! -O miserable health, and wealth, and honour, which procureth the death, -and shame, and utter destruction of the soul! Was not he in as -prosperous a case as you, Luke xvi. that quickly cried out in vain for -a drop of water to cool his tongue? There is none of you so senseless -as not to know that you must die. And must you die? must you certainly -die? and shall that day be no better prepared for? Shall present -prosperity make you forget it, and live as if you must live here for -ever? Do you make so great difference between that which is, and that -which will be, as to make as great a matter of it as others when it -comes, and to make no more of it when it is but coming? O man, what is -an inch of hasty time? How quickly is it gone! Thou art going hence -apace, and almost gone! Doth God give thee the mercy of a few days or -years of health to make all thy preparations in for eternity, and doth -this mercy turn to thy deceit, and dost thou turn it so much contrary -to the ends for which it was given thee? Wilt thou surfeit on mercy, -and destroy thy soul with it? Sense feeleth and perceiveth what now -is, but thou hast reason to foresee what will be? Wilt thou play in -harvest, and forget the winter? - -_Tempt._ XVII. Another great temptation to hinder conversion is, the -example and countenance of great ones that are ungodly. When landlords -and men in power are sensual, and enemies to a holy life, and speak -reproachfully of it, their inferiors, by the reverence which they bear -to worldly wealth and greatness, are easily drawn to say as they: -also, when men reputed learned and wise are of another mind: and -especially when subtle enemies speak that reproach against it, which -they cannot answer. - -_Direct._ XVII. To this I spake in the end of the first part of this -chapter. No man is so great and wise as God. See whether he say as -they do in his word. The greatest that provoke him can no more save -themselves from his vengeance, than the poorest beggars. What work -made he with a Pharaoh! and got himself a name by his hard-heartedness -and impenitency! He can send worms to eat an arrogant Herod, when the -people cry him up as a god! Where are now the Caesars and Alexanders of -the world? The rulers and Pharisees believed not in Christ, John vii. -48; wilt not thou therefore believe in him? The governor of the -country condemned him to die; and wilt thou condemn him? "The kings of -the earth set themselves, and the rulers take counsel together against -the Lord and his anointed, saying, Let us break their bands asunder, -and cast away their cords from us," Psal. ii. 2, 3; wilt thou -therefore join in the conspiracy? When "he that sitteth in the heavens -shall laugh; the Lord shall have them in derision--He will break them -with an iron rod, and dash them in pieces like a potter's vessel, -unless they be wise, and kiss the Son, and serve the Lord with fear, -before his wrath be kindled and they perish," Psal. ii. 4, 9-12. If -thy landlord, or great ones, shall be thy god, and be honoured and -obeyed before God and against him, trust to them, and call on them in -the hour of thy distress, and take such a salvation as they can give -thee. Teach not God what choice to make, and whom to reveal his -mysteries to: he chooseth not always the learned scribe, nor the -mighty man. Christ himself saith, Matt. xi. 25, "I thank thee, O -Father, Lord of heaven and earth, because thou hast hid these things -from the wise and prudent, and hast revealed them to babes: even so, -Father; for so it seemeth good in thy sight!" If this reason satisfy -you not, follow them, and speed as they. If they are greater and wiser -than God, let them be your gods.[44] 1 Cor. i. 26-28, "You see your -calling, how that not many wise men after the flesh, not many mighty, -not many noble, are called: but God hath chosen the foolish things of -the world, to confound the wise; and God hath chosen the weak things -of the world, to confound the things that are mighty; and base things -of the world, and the things that are despised, hath God chosen, and -things that are not, to bring to nought things that are." It is -another kind of greatness, honour, and wisdom which God bestoweth on -the poorest saints, than the world can give. Worldlings will shortly -be aweary of their portion. In your baptism you renounced the world -with its pomps and vanity; and now do you deify what you then defied? - -_Tempt._ XVIII. Another temptation is to draw on the sinner into such -a custom in sin, and long neglect of the means of his recovery, till -his heart is utterly hardened. - -_Direct._ XVIII. Against this, read after, chap. iv. part 2, against -hardness of heart. - -_Tempt._ XIX. Another temptation is, to delay repentance, and purpose -to do it hereafter. - -_Direct._ XIX. Of this I entreat you to read the many reasons which I -have given to shame and waken delayers, in my book of "Directions for -a Sound Conversion." - -_Tempt._ XX. The worst of all is, to tempt them to flat unbelief of -Scripture and the life to come. - -_Direct._ XX. Against this, read here chap. iii. direct. 1, chap. iv. -part 1, and my "Treatise against Infidelity." - -_Tempt._ XXI. If they will needs look after grace, he will do all he -can to deceive them with counterfeits, and make them take a seeming -half conversion for a saving change. - -_Direct._ XXI. Of this read my "Directions for Sound Conversion," and -the "Formal Hypocrite," and "Saints' Rest," part 3. c. 10. - -_Tempt._ XXII. If he cannot make them flat infidels, he will tempt -them to question and contradict the sense of all those texts of -Scripture which are used to convince them, and all those doctrines -which grate most upon their galled consciences; as, of the necessity -of regeneration, the fewness of them that are saved, the difficulty of -salvation, the torments of hell, the necessity of mortification, and -the sinfulness of all particular sins. They will hearken what -cavillers can say for any sin, and against any part of godliness; and -with this they wilfully delude themselves. - -_Direct._ XXII. But if men are resolved to join with the devil, and -shut their eyes, and cavil against all that God speaketh to them to -prevent their misery, and know not, because they will not know; what -remedy is left, or who can save men against their wills? "This is the -condemnation, that light is come into the world, and men love darkness -rather than light, because their deeds are evil. He that doth evil -hateth the light, neither cometh to the light, lest his deeds should -be reproved," John iii. 19, 20. In Scripture, "some things are hard to -be understood, which they that are unlearned and unstable, wrest to -their own destruction," 2 Pet. iii. 16. Of particulars read the end of -my "Treatise of Conversion." - -_Tempt._ XXIII. Yea, Satan will do his worst to make them heretics, -and teach them some doctrine of licentiousness suitable to their -lusts. It is hard being wicked still against conscience in the open -light. This is kicking against the pricks; too smarting work to be -easily borne; therefore the devil will make them a religion which -shall please them and do their sins no harm. Either a religion made up -of loose opinions, like the familists, ranters, libertines, and -antinomians, and the Jesuits too much; or else made up of trifling -formalities, and a great deal of bodily exercise, and stage actions, -and compliments, as much of the popish devotion is: and a little will -draw a carnal heart to believe a carnal doctrine. It is easier to get -such a new religion, than a new heart. And then the devil tells them -that now they are in the right way, and therefore they shall be saved. -A great part of the world think their case is good, because they are -of such or such a sect or party, and of that which (they are told by -their leaders) is the true church and way. - -_Direct._ XXIII. But remember, that whatever law you make to -yourselves, God will judge you by his own law. Falsifying the king's -coin is no good way to pay a debt, but an addition of treason to your -former misery. It is a new and a holy heart and life, and not a new -creed, or a new church or sect, that is necessary to your salvation. -It will never save you to be in the soundest church on earth, if you -be unsound in it yourselves, and are but the dust in the temple that -must be swept out: much less will it save you, to make yourselves a -rule, because God's rule doth seem too strict. - -_Tempt._ XXIV. Another way of the tempter is, to draw men to take up -with mere convictions, instead of true conversion. When they have but -learnt that it is but necessary to salvation, to be regenerate, and -have the Spirit of Christ, they are as quiet, as if this were indeed -to be regenerate, and to have the Spirit. As some think they have -attained to perfection, when they have but received the opinion that -perfection may here be had; so abundance think they have had -sanctification and forgiveness, because now they see that they must be -had, and without sanctification there is no salvation: and thus the -knowledge of all grace and duty shall go with them for the grace and -duty itself; and their judgment of the thing, instead of the -possession of it: and instead of having grace, they force themselves -to believe that they have it. - -_Direct._ XXIV. But remember God will not be mocked: he knoweth a -convinced head from a holy heart. To think you are rich, will not make -you rich: to believe that you are well, or to know the remedy, is not -enough to make you well. You may dream that you eat, and yet awake -hungry, Isa. xxix. 8. All the land or money which you see, is not -therefore your own. To know that you should be holy, maketh your -unholiness to have no excuse. Ahab did not escape by believing that he -should return in peace. Self-flattery in so great and weighty a case, -is the greatest folly. "If you know these things, happy are ye if ye -do them," John xiii. 17. - -_Tempt._ XXV. Another great temptation is, by hiding from men the -intrinsic evil and odiousness of sin. What harm, saith the drunkard, -and adulterer, and voluptuous sensualist, is there in all this, that -preachers make so great ado against it? what hurt is this to God or -man, that they would make us believe that we must be damned for it, -and that Christ died for it, and that the Holy Ghost must mortify it? -"Wherefore," say the Jews, Jer. xvi. 10, "hath God pronounced all this -great evil against us? or what is our iniquity? or what is our sin -that we have committed?" He that knoweth not God, knoweth not what sin -against God is; especially when the love of it and delight in it -blindeth them. - -[Sidenote: Psal. xl. 12. Psal. li.] - -_Direct._ XXV. Against this I entreat you to ponder on those forty -intrinsical evils in sin, which I have after named, chap. iii. direct. -8, and the aggravations. If the devil can but once persuade you, that -sin is harmless, all faith, all religion, all honesty, and your souls -and all are gone. For then, all God's laws and government must be -fictions; then, there is no work for Christ as a Saviour, or the -Spirit as a Sanctifier, to do; then, all ordinances and means are -troublesome vanities, and godliness and obedience deserve to be -banished from the earth, as unnecessary troublers of mankind; then, -may this poison be safely taken and made your food. But oh how mad a -conceit is this! How quickly will God make the proudest know, what -harm it was to refuse the government of his Maker, and set up the -government of his beastly appetite and misguided will! and that sin is -bad, if hell be bad. - -_Tempt._ XXVI. The devil also tempteth them to think, that though they -sin, yet their good works are a compensation for their bad, and -therefore they pray, and do some acts of pharisaical devotion, to make -God amends for what they do amiss. - -[Sidenote: See Prov. xxviii. 9; Prov. xv. 26, 8; Prov. xxi. 27; Isa. -i. 13, 14.] - -_Direct._ XXVI. Against this consider, that if you had never so many -good works, they are all but your duty, and make no satisfaction for -your sin. But what good works can you do, that shall save a wicked -soul? and that God will accept without your hearts? Your hearts must -be first cleansed, and yourselves devoted and sanctified to God: for -an evil tree will bring forth evil fruit: first make the tree good, -and the fruit will be good. It is the love of God, and the hatred of -sin, and a holy and heavenly life, which are the good works that God -chiefly calleth for; and faith, and repentance, and conversion in -order to these. And will God take your lip-labour, or the leavings of -your flesh by way of alms, while the world and fleshly pleasure have -your hearts? Indeed, you do no work that is truly good. The matter -may be good; but you poison it with bad principles and ends. "The -carnal mind is not subject to the law of God, nor indeed can be; but -is enmity to God," Rom. viii. 6, 7. - -_Tempt._ XXVII. Some are tempted to think, that God will not condemn -them because they are poor and afflicted in this life, and have their -sufferings here: and that he that condemneth the rich for not showing -mercy to the poor, will himself show them mercy. - -_Direct._ XXVII. Hath he not showed you mercy? And is it not mercy -which you vilify and refuse? even Christ, and his Spirit, and holy -communion with God? or must God show you the mercy of glory, without -the mercy of grace? which is a contradiction. Strange! that the same -men that will not be entreated to accept of mercy, nor let it save -them, are yet saying, that God will be merciful and save them. - -[Sidenote: See Heb. xi. 6, 7, 9, 10] - -And for your poverty and suffering, is it not against your will? you -cannot deny it: and will God save any man for that which is against -his will? You would have riches, and honour, and pleasure, and your -good things in this life, as well as others, if you could tell how: -you love the world as well as others, if you could get more of it. And -to be carnal and worldly for so poor a pittance, and to love the world -when you suffer in it, doth make you more inexcusable than the rich. -The devils have suffered more than you, and so have many thousand -souls in hell; and yet they shall be saved never the more. If you are -poor in the world, but rich in faith and holiness, then you may well -expect salvation, James ii. 5. But if your sufferings make you no more -holy, they do but aggravate your sin. - -_Tempt._ XXVIII. Also the devil blindeth sinners, by keeping them -ignorant of the nature and power of holiness of heart and life. They -know it not by any experience; and he will not let them see it and -judge of it in the Scripture, where it is to be seen without any mixed -contraries; but he points them only to professors of holiness, and -commonly to the weakest and the worst of them, and to that which is -worst in them, and showeth them the miscarriages of hypocrites, and -the falls of the weaker sort of christians, and then tells them, This -is their godliness and religion; they are all alike. - -_Direct._ XXVIII. But it is easy to see, how these men deceive and -condemn themselves. This is as if you should plead that a beast is -wiser than a man, because some men are drunk, and some are passionate, -and some are mad. Drunkenness and passions, which are the disturbances -of reason, are no disgrace to reason, but to themselves: nor were they -a disgrace themselves, if reason which they hinder were not -honourable. So no man's sins are a disgrace to holiness, which -condemneth them: nor were they bad themselves, if holiness were not -good, which they oppose. It is no disgrace to the daylight or sun, -that there is night and darkness: nor were darkness bad, if light were -not good. Will you refuse health, because some men are sick? nay, will -you rather choose to be dead, because the living have infirmities? The -devil's reasoning is foolisher than this! Holiness is of absolute -necessity to salvation. If many that do more than you, are as bad as -you imagine, what a case then are you in, that have not near so much -as they! If they that make it their greatest care to please God, and -be saved, are as very hypocrites as the devil would persuade you, what -a hopeless case then are you in, that come far short of them! If so, -you must do more than they, and not less, if you will be saved; or -else out of your own mouths will you be condemned. - -_Tempt._ XXIX. Another way of the tempter is, by drawing them -desperately to venture their souls; come on them what will, they will -put it to the venture, rather than live so strict a life. - -_Direct._ XXIX. But, O man, consider what thou dost, and who will have -the loss of it! and how quickly it may be too late to recall thy -adventure! What should put thee on so mad a resolution? Is sin so -good? is hell so easy? is thy soul so contemptible? is heaven such a -trifle? is God so hard a master? is his work so grievous, and his way -so bad? doth he require any thing unreasonable of you? hath God set -you such a grievous task, that it is better venture on damnation than -perform it? You cannot believe this, if you believe him to be God. -Come near, and think more deliberately on it, and you will find you -might better run from your food, your friend, your life, than from -your God, and from a holy life, when you run but into sin and hell. - -_Tempt._ XXX. Another great temptation is, in making them believe that -their sins are but such common infirmities as the best have: they -cannot deny but they have their faults; but are not all men sinners? -They hope that they are not reigning, unpardoned sins. - -_Direct._ XXX. But, oh how great a difference is between a converted -and an unconverted sinner! between the failings of a child and the -contempt of a rebel! between a sinner that hath no gross or mortal -sin, and hateth, bewaileth, and striveth against his infirmities; and -a sinner that loveth his sin, and is loth to leave it, and maketh -light of it, and loveth not a holy life. God will one day show you a -difference between these two, when you see that there are sinners that -are justified and saved, and sinners that are condemned. - - * * * * * - -_Tempt._ I. But here are many subordinate temptations, by which Satan -persuades them that their sins are but infirmities: one is, because -their sin is but in the heart, and appeareth not in outward deeds: and -they take _restraint_ for sanctification. - -_Direct._ I. Alas! man, the life and reign of sin is in the heart; that -is its garrison and throne: the life of sin lieth in the prevalence of -your lusts within, against the power of reason and will. All outward -sins are but acts of obedience to the reigning sin within; and a -gathering tribute for this, which is the king. For this it is that they -make provision, Rom. xiii. 14. On this all is consumed, James iv. 3. -Original sin may be reigning sin (as a king may be born a king). Sin -certainly reigneth, till the soul be converted and born again. - -_Tempt._ II. The devil tells them it is but an infirmity, because it -is no open, gross, disgraceful sin: it is hard to believe that they -are in danger of hell, for sins which are accounted small. - -_Direct._ II. But do you think it is no mortal, heinous sin, to be -void of the love of God and holiness? to love the flesh and the world -above him? to set more by earth than heaven, and do more for it? -However they show themselves, these are the great and mortal sins. Sin -is not less dangerous for lying secret in the heart. The root and -heart are usually unseen. Some kings (as in China, Persia, &c.) keep -out of sight for the honour of their majesty. Kings are the spring of -government; but actions of state are executed by officers. When you -see a man go, or work, you know that it is something within which is -the cause of all. If sin appeared without, as it is within, it would -lose much of its power and majesty. Then ministers, and friends, and -every good man would cast a stone at it; but its secrecy is its peace. -The devil himself prevaileth by keeping out of sight. If he were seen, -he would be less obeyed. So it is with the reigning sins of the heart. -Pride and covetousness may be reigning sins, though they appear not in -any notorious, disgraceful course of life. David's hiding his sin, or -Rachel her idol, made them not the better. It is a mercy to some men, -that God permitteth them to fall into some open, scandalous sin, which -may tend to humble them, who would not have been humbled nor convinced -by heart-sins alone. See Jer. iv. 14; Hosea vii. 6, 7. An oven is -hottest when it is stopped. - -_Tempt._ III. Satan tells them, they are not unpardoned, reigning -sins, because they are common in the world. If all that are as bad as -I must be condemned, say they, God help a great number. - -_Direct._ III. But know you not that reigning sin is much more common -than saving holiness? and that the gate is wide, and the way is broad, -that leadeth to destruction, and many go in at it? Salvation is as -rare as holiness; and damnation as common as reigning sin, where it is -not cured. This sign therefore makes against you. - -_Tempt._ IV. But, saith the tempter, they are such sins as you see -good men commit: you play at the same games as they: you do but what -you see them do; and they are pardoned. - -_Direct._ IV. You must judge the man by his works, and not the works -by the man. And there is more to be looked at, than the bare matter of -an act. A good man and a bad may play at the same game, but not with -the same end, nor with the same love to sport, nor so frequently and -long to the loss of time. Many drops may wear a stone: many stripes -with small twigs may draw blood. Many mean men in a senate have been -as great kings: you may have many of these little sins set all -together, which plainly make up a carnal life. The power of a sin is -more considerable than the outward show. A poor man, if he be in the -place of a magistrate, may be a ruler. And a sin materially small, and -such as better men commit, may be a sin in power and rule with you, -and concur with others which are greater. - -_Tempt._ V. But, saith the tempter, they are but sins of omission, and -such are not reigning sins. - -_Direct._ V. Sins of omission are always accompanied with some -positive, sensual affection to the creature, which diverteth the soul, -and causeth the omission. And so omission is no small part of the -reigning sin. The not using of reason and the will for God, and for -the mastering of sensuality, is much of the state of ungodliness in -man. Denying God the heart and life, is no small sin. God made you to -do good, and not only to do no harm: else a stone or corpse were as -good a christian as you; for they do less harm than you. If sin have a -negative voice in your religion, whether God shall be worshipped and -obeyed or not, it is your king: it may show its power as well by -commanding you not to pray, and not to consider, and not to read, as -in commanding you to be drunk or swear. The wicked are described by -omissions: such as "will not seek after God: God is not in all his -thoughts," Psal. x. 4. Such as "know not God, and call not on his -name," Jer. x. 25. That have "no truth, or mercy, or knowledge of -God," Hos. iv. 1. That "feed not, clothe not, visit not" Christ in his -members, Matt. xxv.; that hide their talents, Matt. xxv. Indeed, if -God have not your heart, the creature hath it; and so it is omission -and commission that go together in your reigning sin. - -_Tempt._ VI. But, saith the tempter, they are but sins of ignorance, -and therefore they are not reigning sins: at least you are not certain -that they are sins. - -_Direct._ VI. And indeed do you not know that it is a sin to love the -world better than God? and fleshly pleasure better than God's service? -and riches better than grace and holiness? and to do more for the body -than for the soul, and for earth than for heaven? Are you uncertain -whether these are sins? And do you not feel that they are your sins? -You cannot pretend ignorance for these. But what causeth your -ignorance? Is it because you would fain know, and cannot? Do you read, -and hear, and study, and inquire, and pray for knowledge, and yet -cannot know? Or is it not because you would not know, or think it not -worth the pains to get it; or because you love your sin? And will such -wilful ignorance as this excuse you? No; it doth make your sin the -greater. It showeth the greater dominion of sin, when it can use thee -as the Philistines did Samson, put out thy eyes, and make a drudge of -thee; and conquer thy reason, and make thee believe that evil is good -and good is evil. Now it hath mastered the principal fortress of thy -soul, when thy understanding is mastered by it. He is reconciled -indeed to his enemy, who taketh him to be a friend. Do you not know, -that God should have your heart, and heaven should have your chiefest -care and diligence; and that you should make the word of God your -rule, and your delight, and meditation day and night? If you know not -these things, it is because you would not know them: and it is a -miserable case to be given up to a blinded mind! Take heed, lest at -last you commit the horridest sins, and do not know them to be sins. -For such there are that mock at godliness, and persecute christians -and ministers of Christ, and know not that they do ill; but think they -do God service, John xvi. 2. If a man will make himself drunk, and -then kill, and steal, and abuse his neighbours, and say, I knew not -that I did ill, it shall not excuse him. This is your case. You are -drunken with the love of fleshly pleasure and worldly things, and -these carry you so away, that you have neither heart nor time to study -the Scriptures, and hear, and think what God saith to you, and then -say that you did not know. - -_Tempt._ VII. But, saith the tempter, it cannot be a mortal reigning -sin, because it is not committed with the whole heart, nor without -some struggling and resistance: dost thou not feel the Spirit striving -against the flesh? and so it is with the regenerate, Gal. v. 17; Rom. -vii. 20-23. The good which thou dost not do, thou wouldst do; and the -evil which thou dost, thou wouldst not do; so then it is no more thou -that dost it, but sin that dwelleth in thee. In a sensual unregenerate -person, there is but one party, there is nothing but flesh; but thou -feelest the combat between the flesh and the Spirit within thee. - -[Sidenote: What resistance of sin may be in the ungodly.] - -_Direct._ VII. This is a snare so subtle and dangerous, that you have -need of eyes in your head to escape it. Understand therefore, that as to -the two texts of Scripture, much abused by the tempter, they speak not -at all of mortal reigning sin, but of the unwilling infirmities of such -as had subdued all such sin, and walked not after the flesh, but after -the Spirit; and whose wills were habitually bent to good; and fain would -have been perfect, and not have been guilty of an idle thought, or word, -or of any imperfection in their holiest service, but lived up to all -that the law requireth: but this they could not do, because the flesh -did cast many stops before the will in the performance. But this is -nothing to the case of one that liveth in gross sin, and an ungodly -life, and hath strivings and convictions, and uneffectual wishes to be -better and to turn, but never doth it. This is but sinning against -conscience, and resisting the Spirit that would convert you; and it -maketh you worthy of many stripes, as being rebellious against the -importunities of grace. Sin may be resisted where it is never conquered; -it may reign nevertheless for some contradiction. Every one that -resisteth the king, doth not depose him from his throne. It is a -dangerous deceit to think that every good desire that contradicteth sin, -doth conquer it, and is a sign of saving grace. It must be a desire -after a state of godliness, and an effectual desire too. There are -degrees of power: some may have a less and limited power, and yet be -rulers. As the evil spirits that possessed men's bodies, were a legion -in one, and but one in others, yet both were possessed; so is it here. -Grace is not without resistance in a holy soul; there are some remnants -of corruption in the will itself, resisting the good; and yet it -followeth not that grace doth not rule. So is it in the sin of the -unregenerate. No man in this life is so good as he will be in heaven, or -so bad as he will be in hell; therefore none is void of all moral good. -And the least good will resist evil, in its degree, as light doth -darkness. As in these cases: - -1. There is in the unregenerate a remnant of natural knowledge and -conscience. Some discoveries of God and his will there are in his -works: God hath not left himself without witness. See Acts xiv. 17; -xvii. 27; Rom. i. 19, 20; ii. 7-9. This light and law of nature -governed the heathens; and this in its measure resisteth sin, and -assisteth conscience. - -2. When supernatural extrinsic revelation in the Scripture, is added -to the light and law of nature, and the ungodly have all the same law -as the best; it may do more. - -3. Moreover, an ungodly man may live under a most powerful preacher, -that will never let him alone in his sins, and may stir up much fear -in him, and many good purposes, and almost persuade him to be a true -christian; and not only to have some ineffectual wishings and -strivings against sin, but to do many things after the preacher, as -Herod did after John, and to escape the common pollutions of the -world, 2 Pet. ii. 20. - -4. Some sharp affliction, added to the rest, may make him seem to -others a true penitent: when he is stopped in his course of sin, as -Balaam was by the angel, with a drawn sword, and seeth that he cannot -go on but in danger of his life; and that God is still meeting him -with some cross, and hedging up his way with thorns (for such mercy he -showeth to some of the ungodly); this may not only breed resistance of -sin, but some reformation. When the Babylonians were planted in -Samaria they feared not God, and he sent lions among them; and then -they feared him, and sent up some kind of service to him, performed by -a base sort of priests; "they feared the Lord, and served their own -gods," thinking it was safest to please all, 2 Kings xvii. 25, 32, 33. -Affliction maketh bad men likest to the good. - -5. Good education and company may do very much: it may help them to -much knowledge, and make them professors of strict religion; and -constant companions with those that fear sin, and avoid it; and -therefore they must needs go far then, as Joash did all the days of -Jehoiada, 2 Chron. xxiv. 2. As plants and fruits change with the soil -by transplantation, and as the climate maketh some blackmoors and some -white; so education and converse have so great a power on the mind, -that they come next to grace, and are oft the means of it. - -6. And God giveth to many, internally, some grace of the Spirit, which -is not proper to them that are saved, but common or preparatory only. -And this may make much resistance against sin, though it do not -mortify it. One that should live but under the convictions that Judas -had when he hanged himself, I warrant him, would have strivings and -combats against sin in him, though he were unsanctified. - -7. Yea, the interest and power of one sin may resist another: as -covetousness may make much resistance against sensuality and pride of -life, and pride may resist all disgraceful sin. - -_Tempt._ VIII. But, saith the tempter, it is not unpardoned sin, -because thou art sorry and dost repent for it when thou hast committed -it; and all sin is pardoned that is repented of. - -_Direct._ VIII. All the foresaid causes which may make some resistance -of sin in the ungodly, may cause also some sorrow and repenting in -them. There is repenting and sorrow for sin in hell. All men repent -and are sorry at last; but few repent so, as to be pardoned and saved. -When a sinner hath had all the sweetness out of sin that it can yield -him, and seeth that it is all gone, and the sting is left behind, no -marvel if he repent. I think there is scarce any drunkard, or -whoremonger, or glutton, (that is not a flat infidel,) but he -repenteth of the sin that is past, because he hath had all out of it -that it can yield him, and there is nothing left of it that is lovely: -but yet he goeth on still, which showeth that his repentance was -unsound. True repentance is a thorough change of the heart and life; a -turning from sin to a holy life, and such a sorrow for what is past as -would not let you do it if it were to do again. If you truly repent, -you would not do so again, if you had all the same temptations. - -_Tempt._ IX. But, saith the tempter, it is but one sin, and the rest -of thy life is good and blameless; and God judgeth by the greater part -of thy life, whether the evil or the good be most. - -_Direct._ IX. If a man be a murderer, or a traitor, will you excuse him, -because the rest of his life is good, and it is but one sin that he is -charged with? One sort of poison may kill a man; and one stab at the -heart, though all his body else be whole: you may surfeit on one dish: -one leak may sink a ship. James ii. 10, "Whosoever shall keep the whole -law, and yet offend in one point, is guilty of all." See Ezek. xviii. -10, 11. Indeed God doth judge by the bent of thy heart, and the main -drift and endeavour of thy life. But canst thou say, that the bent of -thy heart, and the main endeavour of thy life, is for God, and heaven, -and holiness? No: if it were, thou wert regenerate; and this would not -let thee live in any one beloved, chosen, wilful sin. The bent of a -man's heart and life may be sinful, earthly, fleshly, though it run but -in the channel of one way of gross sinning: as a man may be covetous, -that hath but one trade; and a whoremonger, that hath but one whore; and -an idolater, that hath but one idol. If thou lovedst God better, thou -wouldst let go thy sin; and if thou love any one sin better than God, -the whole bent of thy heart and life is wicked: for it is not set upon -God and heaven, and therefore is ungodly. - -_Tempt._ X. But, saith the tempter, it is not reigning, unpardoned -sin, because thou believest in Jesus Christ; and all that believe, are -pardoned, and justified from all their sin. - -_Direct._ X. He that savingly believeth in Christ, doth take him -entirely for his Saviour and Governor; and giveth up himself to be -saved, sanctified, and ruled by him. As trusting your physician, -implieth that you take his medicines, and follow his advice, and so -trust him; and not that you trust to be cured while you disobey him, -by bare trusting: so is it as to your faith and trust in Christ; it is -a belief or trust, that he will save all those that are ruled by him -in order to salvation. "He is the author of eternal salvation to all -them that obey him," Heb. v. 9. If you believe in Christ, you believe -Christ: and if you believe Christ, you believe "that except a man be -converted, and born again, he cannot enter into the kingdom of -heaven," John iii. 3, 5; Matt. xviii. 3; and that he that is "in -Christ, is a new creature; old things are past away, and all is become -new," 2 Cor. v. 17; and that "without holiness none shall see God," -Heb. xii. 14; and that "no fornicator, effeminate, thieves, covetous, -drunkards, revilers, extortioners, murderers, liars, shall enter into, -or have any inheritance in the kingdom of Christ," 1 Cor. vi. 9, 10; -Eph. v. 4-6; Rev. xxi. 27; xxii. 14, 15. If you believe Christ, you -must believe that you cannot be saved unless you be converted. It is -the devil, and not Christ, that telleth you, you may be pardoned and -saved in an unholy, unregenerate state: and it is sad, that men should -believe the devil, and call this a believing in Christ, and think to -be saved for so believing; as if false faith and presumption pleased -God! Christ will not save men for believing a lie, and believing the -father of lies before him; nor will he save all that are confident -they shall be saved. If you think you have any part in Christ, -remember Rom. viii. 9, "If any man have not the Spirit of Christ, the -same is none of his."[45] - -FOOTNOTES: - -[10] Leg. Danielis Episcop. Epist. ad Bonif. Mogunt. inter Epist. -Bonif. 67. de Methodo convertendi Paganos. - -[11] Haesit tam desperati insulae excidii, insperatique mentio auxilii, -memoriae eorum qui utriusque miraculi testes extitere: et ob hoc reges, -publici, privati, sacerdotes, ecclesiastici, suum quique ordinem -servarunt. At illis decedentibus, cum successisset aetas tempestatis -illius nescia, et praesentis tantum serenitatis expers, ita cuncta -veritatis ac justitiae moderamina concussa ac subversa sunt, ut earum -non dicam vestigium, sed ne monumentum quidem in supra dictis -propemodum ordinibus appareat; exceptis paucis, et valde paucis, qui -ob amissionem tantae multitudinis, quae quotidie prona ruit ad tartara, -tam brevis numeri habentur, ut eos quodammodo venerabilis mater -ecclesia in sinu suo recumbentes non videat, quos solos veros filios -habeat. Quorum nequis me egregiam vitam omnibus admirabilem, Deoque -amabilem carpere putet; si qua liberius de his, immo lugubrius, cumulo -malorum compulsus, qui serviunt non solum ventri, sed et diabolo -potius quam Christo. Gildas p. (mihi) 514. It was Pythagoras's saying, -(which Ambrose saith he hath from the Jews,) Communem atque usitatam -populo viam, non esse terendam. - -[12] Cum despicere coepimus et sentire, quid simus, et quid ab -animantibus caeteris differamus, tum ea insequi incipiemus ad quae nati -sumus. Cicero 5. de finib. See the proof of the Godhead, and that God is -the Governor of the world, and that there is another life for man, in -the beginning of my "Holy Commonwealth," chap. 1, 2, 3. Commoda quibus -utimur, lucem qua fruimur, spiritum quem ducimus, a Deo nobis dari et -impartiri videmus. Cicero pro Ros. Quis est tam vecors, qui cum -suspexerit in coelum, deos esse non sentiat? et ea quae tanta mente -fiunt, ut vix quisquam arte ulla ordinem rerum atque vicissitudinem -persequi possit, casu fieri putet? Cicero de Resp. Arusp. Read Galen's -Hymns to the Creator, Li. de usu partium, praecipue, 1. iii. cap. 10. -Nulla gens est tam immansueta, neque tam ferrea, quae non etiamsi ignoret -qualem Deum habere deceat, tamen habendum sciat. Cic. 1. de Leg. Omnibus -innatum, et quasi insculptum est, esse deos. Id de Nat. Deor. Agnoscimus -Deum ex operibus ejus. Cic. 1. Tusc. Nullum est animal praeter hominem -quod habet ullam notitiam Dei. Cic. 1. de Legib. Nulla gens tam fera, -cujus mentem non imbuerit deorum opinio. Cic. 1. Tusc. "I had rather -believe all the Legends, Talmud, Alcoran, than that this universal frame -is without a mind." Lord Bacon, Essay 16. "A little philosophy inclineth -man's mind to atheism: but depth in philosophy bringeth men's mind about -to religion." Lord Bacon, Essay 16. Stoici dicunt unum deum esse, -ipsumque et mentem et fatum et Jovem dicunt: principio illum cum esset -apud se, substantiam omnem per aerem in aquam convertisse--Quod autem -faciat, Verbum Deum esse quod in ipsa sit. Hunc enim quippe sempiternum -per ipsam (materiam) omnem singula creare. Mundum quoque regi et -administrari secundum mentem et providentiam mente per omnes illius -partes pertingente--Laert. in Zenone. - -[13] Mundus numine regitur, estque quasi communis urbs et civitas -hominum. Cicero 2. de finib. Impiis apud inferos sunt poenae praeparatae. -Cicero 1. de Invent. Impii apud inferos poenas luunt. Idem. Phil, et 1. -de Legib. Jovem dominatorem rerum, et omnia nutu regentem, et praesentem -et praepotentem, qui dubitat, haud sane intelligo, cur non idem, sol sit, -an nullus sit dubitari possit. Cicer. de Nat. Deor. 2. p. 48. - -[14] Non temere, nec fortuito, sati et creati sumus; sed profecto fuit -quaedam vis, quae generi consuleret humano; nec id gigneret, aut aleret, -quod cum exantlavisset omnes labores, tum incideret in mortis malum -sempiternum. Cic. 1. Tuscul. Nec unquam bono quicquam mali evenire -potest, nec vivo nec mortuo. Nec res ejus a Diis negliguntur. Idem. 1. -Tusc. - -[15] Abeunt omnia unde orta sunt. Cic. in. lat. Maj. Dii immortales -sparserunt animos in corpora humana, ut essent qui terras tuerentur, -quique coelestem ordinem contemplantes, imitarentur eum vitae modo -atque constantia. Cic. in Cato Majore. Ex terra sunt homines, non ut -incolae, et habitatores, sed quasi spectatores superarum rerum atque -coelestium; quarum spectaculum ad nullum aliud genus animantium -pertinet. Cicero 2. de Nat. Deor. Sic habeto; te non esse mortalem, -sed corpus hoc. Idem. Somn. Scip. Cum natura caeteras animantes -abjecisset ad pastum, solum hominem erexit, et ad coeli quasi -cognationis, domiciliique pristini conspectum excitavit: tum speciem -ita formavit oris, ut in ea penitus reconditos mores effingeret. Cic. -1. de Legib. Nisi Deus istis te corporis custodiis liberaverit, ad -coelum aditus patere non potest. Cicero Somn. Scip. Animi omnium sunt -immortales: sed bonorum divini. Cic. 2. de Legib. Bonorum mentes mihi -divinae atque aeternae videntur, et ex hominum vita ad deorum religionem -et sanctimoniamque migrare. Idem. Animus est ingeneratus a Deo, ex quo -vere vel agnatio nobis cum coelestibus, vel genus vel stirps appellari -potest. Idem. 1. de Leg. - -[16] Qui seipsum cognoverit, cognoscet in se omnia: Deum, ad cujus -imaginem factus est: mundum, cujus simulachrum gerit; creaturas omnes -cum quibus symbolum habet. Paul. Scaliger Thes. p. 722. - -[17] Cum quem poenitet peccasse pene innocens est: maxima purgationum -pars est voluntaria poenitentia delictorum. Scal. Thes. p. 742. -Facilius iis ignoscitur qui non perseverare sed ab errato se revocare, -moliuntur; est enim humanum peccare, sed belluinum in errore -perseverare. Cic. in Vat. Even Aristotle could say, that he that -believed as he ought of the gods, should think as well of himself, as -Alexander that commandeth so many men. Plutarch, de Tranquil. Anim. p. -155. Nullus suavior animo cibus est, quam cognitio veritatis. Lactant. -Instit. 1. 1. c. 1. It is a marvellous and doleful case to think how -ignorant some people live, even to old age, under constant and -excellent teaching. Some learn neither words nor sense, but hear as if -they heard not: some learn words, and know the sense no more than if -they had learned but a tongue unknown; and will repeat their creed and -catechism, when they know not what it is that they say. A worthy -minister of Helvetia told me, that their people are very constant at -their sermons, and yet most of them grossly ignorant of the things -which they most frequently hear. It is almost incredible what -ignorance some ministers report that they have found in some of the -eldest of their auditors. Nay, when I have examined some that have -professed strictness in religion, above the common sort of people, I -have found some ignorant of some of the fundamentals of the christian -faith. And I remember what an ancient bishop about twelve hundred -years ago saith, Maximus Taurinensis in his homilies, that when he had -long preached to his people, even on an evening after one of his -sermons, he heard a cry or noise among the people, and hearkening what -it was, they were by their outcry helping to deliver the moon, that -was in labour and wanted help. His words are, Quis non moleste ferat -sic vos esse vestrae salutes immemores, ut etiam coelo teste peccetis? -Nam cum ante dies plerosque cum cupiditate pulsaverim, ipsa die -circiter vesperam tanta vociferatio populi extitit, ut irreligiositas -ejus penetraret ad coelum. Quod cum requirerem quid sibi clamor his -velit? dixerunt mihi quod laboranti lunae vestra vociferatio -subveniret; et defectum ejus suis clamoribus adjuvaret: Risi equidem -et miratus sum vanitatem, quod quasi devoti Christiani Deo ferebatis -auxilium. Clamabatis enim ne tacentibus vobis perderet elementum. -tanquam infirmus enim et imbecillis, nisi vestris adjuvaretur vocibus, -non posset luminaria defendere quae creavit. It is cited also by -Papirius Massonus in vita Hilarii Papae, fol. 67. Therefore popery is -suitable to the children of darkness, and unsuitable to the children -of light, because it greatly befriendeth ignorance, hindering the -people from the Holy Scriptures, and quieting them with the opiate of -an easy implicit faith, in believing as the Roman church believeth, -though they know not what it believeth, or mistake, and think it -believeth that which it doth not. Ockam. lib. de Sacram. Altar. cap. -1. citeth Innocent. Extra de Sum. Trin. to prove the great benefit and -efficacy of implicit faith, that it would prove an error to be no sin: -"In tantum, inquit, valet fides implicita, ut dicunt aliqui, ut si -aliquis eam habet, quod scilicet credit quicquid Ecclesia credit, si -false opiniatur, ratione naturali motus, quia pater est vel prior -filio, vel quod tres personae sint tres res ab invicem distantes, non -est haereticus, nec peccat; dummodo hunc errorem non defendat, et hoc -ipsum credit, quia credit ecclesiam sic credere, et suam opinionem -fidei ecclesiae supponit. Quia licet sic male opinetur, non tamen est -illa fides sua, immo fides sua est fides Ecclesiae." This implicit -faith, being nothing but to believe that the church erreth not, is not -an implicit faith in God, (to believe that all that God revealeth is -true,) which all men have that believe in God, as rational an excuse -for ignorance and error, as a belief in the church of Rome? This is -too short and easy a faith to be effectual to the true ends of faith. -Si igitur tantae sit efficaciae fides implicita, ut excuset ignoranter -errantem circa illa quae in Scriptura canonica sunt expressa, multo -magis excusabit ignoranter opinantem aliquid quod nec in Scriptura -canonica reperitur expressum. Ockam. ibid. - -[18] Poenitenti optimus est portus, mutatio consilii. Cic. Phil. 12. - -[19] Bonum gratiae unius hominis majus est quam bonum naturae totius -universi. Aquin. 12. q. 113. art. 9. - -[20] Quicquid Deo gratum dignumque offertur, de bono thesauro cordis -defertur. Intra nos quippe est quod Deo offerimus, omne viz. -acceptabile munus: Ibi timor Dei----ibi confessio, ibi largitas, ibi -sobrietas, ibi paupertas spiritus, ibi compassio, &c. Potho Prumiens. -de Domo Dei, 1. 2. De regno Dei quod intra nos est meditamur vanitates -et insanias falsas, dum interioribus animae virtutibus, in quibus -regnum Dei consistit, privati, ad exteriora quaedam studia ducimur, et -circa corporales exercitationes quae ad modicum utiles esse videntur, -occupamur, fructus spiritus, qui sunt charitas, pax, gaudium, &c. -intus minime possidemus, et exterius quarundum consuetudinum -observantias sectamur; in exercitiis tantum corporalibus quae sunt -jejunia, vigiliae, asperitas seu vilitas vestis, &c. regulam nobis -vivendi quasi perfectam statuentes. Idem ibid. - -[21] Nulla religio vera est, nisi quae virtute et justitia constat. Id. -ibid. - -[22] Victor Utic. saith that the Arrian Goths tormented the devoted -virgins, to force them to confess that their pastors had committed -fornication with them, but no torment prevailed with them, though many -were killed with it, p. 407, 408. lib. 2. Terrent praeceptis feralibus, -ut in medio Vandalorum nostri nullatenus respirarent: neque usque -quaque orandi aut immolandi concederetur gementibus locus. Nam et -diversae calumniae non deerant quotidie, etiam illis sacerdotibus, qui -in his regionibus versabantur, quae palatio tributo pendebant. Et si -forsitan quisquam, ut moris est, dura Dei populum admoneret, -Pharaonem, Nabuchodonosor, Holofernem, aut aliquem similem nominasset, -objiciebantur illi, quod in personam regis ita dixisset, et statim -exilio tradebatur. Hoc enim tempore persecutionis genus agebatur, hic -aperte, alibi occulte, ut piorum nomen talibus insidiis interiret. N. -B. Victor. Uticens. p. (mihi) 382. Abundance of pastors were then -banished from their churches, and many tormented, and Augustine -himself died with fear, saith Victor, ib. p. 376, when he had written -(saith he) two hundred and thirty-two books, besides innumerable -Epistles, Homilies, Expositions on the Psalms, Evangelists, &c. - -[23] The word itself exciteth reason, and preachers are by reason to -shame all sin as a thing unreasonable. And the want of such -excitation, by powerful preaching, and plain instructing, and the -persons considering, is a great cause of the world's undoing. For -those preachers that lay all the blame on the people's stupidity or -malignity, I desire them to read a satisfactory answer in Acosta the -Jesuit, li. iv. c. 2, 3, & 4. Few souls perish, comparatively, where -all the means are used which should be used by their superiors for -their salvation: if every parish had holy, skilful, laborious pastors, -that would publicly and privately do their part, great things might be -expected in the world. But, saith Acosta, Itaque praecipua causa ad -ministros parum idoneos redit. Quae namque est praedicatio nostra? quae -fiducia? signa certe non edimus: vitae sanctitate non eminemus; -beneficentia non invitamus; verbi ac spiritus efficacia non -persuademus; lachrymis ac precibus a Deo non impetramus; imo ne -magnopere quidem curamus. Quae ergo nostra querela est? quae tanta -Indorum accusatio? lib. iv. p. 365. An ingenuous confession of the -Roman priesthood. And such priests can expect no better success. But -having seen another sort of ministers, through God's mercy, I have -seen an answerable fruit of their endeavours. - -[24] Even learning and honest studies may be used as a diversion from -more necessary things. Saith Petrarch, in Vita Sua, Ingenio sui ad omne -bonum et salubre studium apto; sed ad moralem praecipue philosophiam, et -ad poeticam prono. Quam ipsam processu temporis neglexi, sacris literis -delectatus, in quibus sensi dulcedinem abditam, quam aliquando -contempseram; poeticis literis non nisi ad ornamentum reservatis. - -[25] 1 Peter v. 2-4; 2 Cor. x. 4; 2 Cor. v. 19, 20; 2 Cor. i. 24; 1 -Cor. iv. 1; 2 Cor. iii. 6, and xi. 23; Joel i. 9, 13; 2 Cor. iv. 5; -Mark x. 44; Matt. xx. 27; Luke xxii. 24-26. - -[26] Seneca Ep. 87. scribit, Tam necessarium fuisse Romano populo -nasci Catonem, quam Scipionem: alter enim cum hostibus nostris, alter -cum moribus bellum gessit. - -[27] Bernard, de Grad. Humil. grad. 8. describeth men's excusing their -sins thus, "If it may be, they will say, I did not do it; or else, It -was no sin, but lawful; or else, I did it not oft or much; or else, I -meant no harm; or else, I was persuaded by another, and drawn to it by -temptation". - -[28] Atque haud scio an pietate adversus Deos sublata, fides etiam, et -societas humani generis, et una excellentissima virtus, justitia, -tollatur. Cicero de Nat. Deor. p. 4. - -[29] Mira Ciceronis fictio in li. de Universit. p. 358. Atque ille qui -recte et honeste curriculum vivendi a natura datum confecerit, ad -illud astrum, quo cum aptus fuerit, revertetur. Qui autem immoderate -et intemperate vixerit, eum secundus ortus in figuram muliebrem -transferet, et si ne tum quidem finem vitiorum faciet, gravius etiam -jactabitur, et in suis moribus simillimas figuras pecudum, et ferarum -transferetur: neque malorum terminum prius aspiciet, quam illam sequi -coeperit conversionem, quam habebat in se, &c. cum ad primam et -optimam affectionem animi pervenerit. - -[30] Unus gehennae ignis et in inferno, sed non uno modo omnes excruciat -peccatores. Uniuscujusque enim quantum exigit culpa, tantum illic -sentitur et poena: nam sicut hic unus sol non omnia corpora aequaliter -calefacit, ita illic unus ignis animas pro qualitate criminum -dissimiliter exurit. Hugo Etherianus de Anim. regres. cap. 12. "Idem -undique in infernum descensus est," saith Anaxagoras (in Laert.) to one -that only lamented that he must die in a strange country. - -[31] Alienus est a fide qui ad agendam poenitentiam tempus expectat -senectutis. Jo. Benedictus Paris. in Annot. in Luc. xii. Multos vitam -differentes mors incerta praevenit. Id. ib. ex Senec. - -[32] Nae illi falsi sunt, qui diversissimas res pariter expectant, -ignaviae voluptatem et praemia virtutis. Sallust. Tenebit te diabolus -sub specie libertatis addictum, ut sit tibi liberum peccare, non -vivere: Captivum te tenet author scelerum, compedes tibi libidinis -imposuit, et undique te sepsit armata custodia; Legem tibi dedit ut -licitum putes omne quod non licet; et vivum te in eternae mortis foveam -demersit. Hugo Etherianus de Animar. regressu, cap. 9. - -[33] Acosta saith, that the Indians are so addicted to their idolatry, -and unwearied in it, that he knoweth not what words can sufficiently -declare, how totally their minds are transformed into it, no -whoremonger having so mad a love to his whore, as they to their idols: -so that neither in their idleness or their business, neither in public -or in private, will they do any thing, till they have first used their -superstition to their idols: they will neither rejoice at weddings, -nor mourn at funerals, neither make a feast, or partake of it, nor so -much as move a foot out of doors, or a hand to any work, without this -heathenish sacrilege: and all this they do with the greatest secresy, -lest the christians should know it. Lib. 5. cap. 8. p. 467. See here -how nature teacheth all men that there is a Deity to be worshipped -with all possible love and industry! And shall the worshippers of the -true God then think it unnecessary preciseness, to be as diligent and -hearty in his service? - -[34] How penitents of old did rise even from a particular sin, judge -by these words of Pacianus Paraenes. ad Poenit. Bibl. Pat. To. 3. p. -74. "You must not only do that which may be seen of the priest, and -praised by the bishop--to weep before the church, to lament a lost or -sinful life in a sordid garment, to fast, pray, to roll on the earth; -if any invite you to the bath (or such pleasures) to refuse to go: if -any bid you to a feast, to say, These things are for the happy; I have -sinned against God, and am in danger to perish for ever! What should I -do at banquets, who have wronged the Lord? Besides these, you must -take the poor by the hand, you must beseech the widow, lie at the feet -of the presbyters, beg of the church to forgive you, and pray for you: -you must try all means rather than perish." - -[35] Of how great concernment faithful pastors are for the conversion -of the ungodly, see a Jesuit, Acosta, lib. 4. c. l, 4. Infinitum esset -caetera persequi, quae contra hos fatuos principes tanaos, contra -pastores stultos, vel potius idola pastorum, contra seipsos potius -pascentes, contra vaesanos prophetas, contra sacerdotes contemptores, -atque arrogantes, contra stercus solennitatum, contra popularis -plausus captatores, contra inexplebiles pecuniae gurgites, caeterasque -pestes, propheticus sermo declamat. Vix alias sancti patres -plenioribus velis feruntur in Pelagiis, quam cum de sacerdotali -contumelia oratio est. Acosta, ib. p. 353. Non est iste sacerdos, non -est sed infestus, atrox, dolosus, illusor sui, et lupus in dominicum -gregem ovina pella armatus. Ibid. - -[36] Whereas there are two great and grievous sorts of trouble raised, -one in the churches at the trial of members, and an other in men's -consciences in trying their states, about this question, How to know -true conversion or sanctification? I must tell them in both these -troubles, plainly, that christianity is but one thing, the same in all -ages, which is their consent to the baptismal covenant: and there is no -such way to resolve this question, as to write or set before you the -covenant of baptism in its proper sense, and then ask your hearts, -whether you unfeignedly and resolvedly consent. He that consenteth -truly, is converted and justified; and he that professeth consent, is to -be received into the church by baptism (if his parents' consent did not -bring him in before, which he is to do nevertheless himself at age). - -[37] Passibilis timor est irrationabilis, et ad irrationabilia -constitutus, sed eum praecipit qui cum disciplina et recta ratione -consistit, cujus proprium est reverentia. Qui enim propter Christum et -doctrinam ejus Deum timet, cum reverentia ei subjectus est; cum ille -qui per verbera aliaque tormenta timet Deum, passibilem timorem habete -viderur. Dydimus Alex. in Pet. 1. - -[38] Every one is not a thief, that a dog barks at; nor an hypocrite, -that hypocrites call so. - -[39] As the Athenians, that condemned Socrates to death, and then -lamented it, and erected a brazen statue for his memorial. - -[40] Acosta saith, that he that will be a pastor to the Indians, must -not only resist the devil and the flesh, but must resist the custom of -men which is grown powerful by time and multitude: and must oppose his -breast to receive the darts of the envious and malevolent, who, if -they see any thing contrary to their profane fashion, they cry out, A -traitor! a hypocrite! an enemy! lib. 4. c. 15. p. 404. It seems among -papists and barbarians, the serpent's seed do hiss in the same manner -against the good among themselves, as they do against us. - -[41] Eph. ii. 1; Col. ii. 13; 1 Cor. xv. 35; 1 Tim. v. 6; Joel i. 5 - -[42] Rom. viii. 9, 16; Rom. ix. 8; Eph. ii. 3. - -[43] See my sermon on Prov. i. 32, in the end of "The vain Religion of -the Formal Hypocrite." - -[44] Read Mr. Bolton's Assize Sermon on 1 Cor. i. 26. - -[45] See more of Temptations, chap. iii. direct. 9. - - - - - CHAPTER II. - - DIRECTIONS TO YOUNG CHRISTIANS OR BEGINNERS IN RELIGION, FOR THEIR - ESTABLISHMENT AND SAFE PROCEEDING.[46] - - -Before I come to the common directions for the exercise of grace, and -walking with God, containing the common duties of christianity, I -shall lay down some previous instructions, proper to those that are -but newly entered into religion (presupposing what is said in my book -of directions to those that are yet under the work of conversion, to -prevent their miscarrying by a false superficial change). - -_Direct._ I. Take heed lest it be the novelty or reputation of truth -and godliness, that takes with you, more than the solid evidence of -their excellency and necessity; lest when the novelty and reputation -are gone, your religion wither and consume away. - -It is said of John and the Jews by Christ, "He was a burning and a -shining light, and ye were willing for a season to rejoice in his -light," John v. 35. All men are affected most with things that seem -new and strange to them. It is not only the infirmity of children, -that are pleased with new clothes, and new toys and games; but even to -graver, wiser persons, new things are most affecting, and commonness -and custom dulls delight. Our habitations, and possessions, and -honours, are most pleasing to us at the first; and every condition of -life doth most affect us at the first: if nature were not much for -novelty, the publishing of news-books would not have been so gainful -a trade so long, unless the matter had been truer and more desirable. -Hence it is that changes are so welcome to the world, though they -prove ordinarily to their cost. No wonder then, if religion be the -more acceptable, when it comes with this advantage. When men first -hear the doctrine of godliness, and the tidings of another world, by a -powerful preacher opened and set home, no wonder if things of so great -moment affect them for a time: it is said of them that received the -seed of God's word as into stony ground, that "forthwith it sprung -up," and they "anon with joy received it," Matt. xiii. 5, 20; but it -quickly withered for want of rooting. These kind of hearers can no -more delight still in one preacher, or one profession, or way, than a -glutton in one dish, or an adulterer in one harlot: for it is but a -kind of sensual or natural pleasure that they have in the highest -truths; and all such delight must be fed with novelty and variety of -objects. The Athenians were inquisitive after Paul's doctrine as -novelty, though after they rejected it, as seeming to them incredible: -Acts xvii. 19-21, "May we know what this new doctrine whereof thou -speakest is? For thou bringest certain strange things to our ears: we -would know therefore what these things mean. For all the Athenians and -strangers which were there, spent their time in nothing else, but to -tell or hear some new thing." - -To this kind of professors, the greatest truths grow out of fashion, and -they grow weary of them, as of dull and ordinary things: they must have -some new light, or new way of religion that lately came in fashion: -their souls are weary of that manna that at first was acceptable to -them, as angels' food. Old things seem low, and new things high to them; -and to entertain some novelty in religion, is to grow up to more -maturity: and too many such at last so far overthrive their old apparel, -that the old Christ and old gospel are left behind them. - -The light of the gospel is speedilier communicated, than the heat; and -this first part being most acceptable to them, is soon received; and -religion seemeth best to them at first. At first they have the light -of knowledge alone; and then they have the warmth of a new and -prosperous profession: there must be some time for the operating of -the heat, before it burneth them; and then they have enough, and cast -it away in as much haste as they took it up. If preachers would only -lighten, and shoot no thunderbolts, even a Herod himself would hear -them gladly, and do many things after them; but when their Herodias is -meddled with, they cannot bear it. If preachers would speak only to -men's fancies or understandings, and not meddle too smartly with their -hearts, and lives, and carnal interests, the world would bear them, -and hear them as they do stage-players, or at least as lecturers in -philosophy or physic. A sermon that hath nothing but some general -toothless notions in a handsome dress of words, doth seldom procure -offence or persecution: it is rare that such men's preaching is -distasted by carnal hearers, or their persons hated for it. "It is a -pleasant thing for the eyes to behold the sun," Eccles. xi. 7; but not -to be scorched by its heat. Christ himself at a distance as promised, -was greatly desired by the Jews: but when he came, they could not bear -him; his doctrine and life were so contrary to their expectations. -Mal. iii. 1-3, "The Lord, whom ye seek, shall suddenly come into his -temple, even the messenger of the covenant, whom ye delight in: -behold, he shall come, saith the Lord of hosts. But who may abide the -day of his coming? and who shall stand when he appeareth? for he is -like a refiner's fire, and like fullers' soap." Many when they come -first (by profession) to Christ, do little think that he would cast -them into the fire, and refine them, and purge away their dross, and -cast them anew into the mould of the gospel, Rom. vi. 17. Many will -play a while by the light, that will not endure to be melted by the -fire. When the preacher cometh once to this, he is harsh and -intolerable, and loseth all the praise which he had won before, and -the pleasing novelty of religion is over with them. The gospel is sent -to make such work in the soul and life, as these tender persons will -not endure: it must captivate every thought to Christ, and kill every -lust and pleasure which is against his will; and put a new and -heavenly life into the soul: it must possess men with deep and lively -apprehensions of the great things of eternity; it is not wavering dull -opinions, that will raise and carry on the soul to such vigorous, -constant, victorious action, as is necessary to salvation. When the -gospel cometh to the heart, to do this great prevailing work, then -these men are impatient of the search and smart, and presently have -done with it. They are like children, that love the book for the -gilding and fineness of the cover, and take it up as soon as any; but -it is to play with, and not to learn; they are weary of it when it -comes to that. At first many come to Christ with wonder, and will -needs be his servants for something in it that seemeth fine; till they -hear that the Son of man hath not the accommodation of the birds or -foxes; and that his doctrine and way hath an enmity to their worldly, -fleshly interest, and then they are gone. They first entertained -Christ in compliment, thinking that he would please them, or not much -contradict them; but when they find that they have received a guest -that will rule them, and not be ruled by them, that will not suffer -them to take their pleasure, nor enjoy their riches, but hold them to -a life which they cannot endure, and even undo them in the world, he -is then no longer a guest for them. Whereas if Christ had been -received as Christ, and truth and godliness deliberately entertained -for their well-discerned excellency and necessity, the deep rooting -would have prevented this apostasy, and cured such hypocrisy. - -But, alas! poor ministers find by sad experience, that all prove not -saints that flock to hear them, and make up the crowd; nor "that for a -season rejoice in their light," and magnify them, and take their -parts. The blossom hath its beauty and sweetness; but all that -blossometh or appeareth in the bud, doth not come to perfect fruit: -some will be blasted, and some blown down; some nipped with frosts, -some eaten by worms; some quickly fall, and some hang on till the -strongest blasts do cast them down: some are deceived and poisoned by -false teachers; some by worldly cares, and the deceitfulness of -riches, become unfruitful and are turned aside; the lusts of some had -deeper rooting than the word; and the friends of some had greater -interest in them than Christ, and therefore they forsake him to -satisfy their importunity: some are corrupted by the hopes of -preferment, or the favour of man; some feared from Christ by their -threats and frowns, and choose to venture on damnation to scape -persecution: and some are so worldly wise, that they can see reason to -remit their zeal, and can save their souls and bodies too; and prove -that to be their duty, which other men call sin (if the end will but -answer their expectations): and some grow weary of truth and duty, as -a dull and common thing, being supplied with that variety which might -still continue the delights of novelty. - -Yet mistake not what I have said, as if all the affection furthered by -novelty, and abated by commonness and use, were a sign that the person -is but a hypocrite. I know that there is something in the nature of man, -remaining in the best, which disposeth us to be much more passionately -affected with things when they seem new to us, and are first -apprehended, than when they are old, and we have known or used them -long. There is not, I believe, one man of a thousand, but is much more -delighted in the light of truth, when it first appeareth to him, than -when it is trite and familiarly known; and is much more affected with a -powerful minister at first, than when he hath long sat under him. The -same sermon that even transported them at the first hearing, would -affect them less, if they had heard it preached a hundred times. The -same books which greatly affected us at the first or second reading, -will affect us less when we have read them over twenty times. The same -words of prayer that take much with us when seldom used, do less move -our affections when they are daily used all the year. At our first -conversion, we have more passionate sorrow for our sin, and love to the -godly, than we can afterwards retain. And all this is the case of -learned and unlearned, the sound and unsound, though not of all alike. -Even heaven itself is spoken of by Christ, as if it did participate of -this, when he saith, that "joy shall be in heaven over one sinner that -repenteth, more than over ninety and nine just persons, that need no -repentance," Luke xv. 7, 10. And I know it is the duty of ministers to -take notice of this disposition in their hearers, and not to dull them -with giving them still the same, but to profit them by a pleasant and -profitable variety: not by preaching to them another Christ, or a new -gospel: it is the same God, and Christ, and Spirit, and Scripture, and -the same heaven, the same church, the same faith, and hope, and -repentance, and obedience, that we must preach to them as long as we -live; though they say, we have heard this a hundred times, let them hear -it still, and bring them not a new creed. If they hear so oft of God, -and Christ, and heaven, till by faith, and love, and fruition, they -attain them as their end, they have heard well. But yet there is a -grateful variety of subordinate particulars, and of words, and methods, -and seasonable applications, necessary to the right performance of our -ministry, and to the profiting of the flocks: though the physician use -the same apothecary's shop, and dispensatory, and drugs, yet how great a -variety must he use of compositions, and times, and manner of -administration. - -But for all this, though the best are affected most with things that -seem new, and are dulled with the long and frequent use of the same -expressions, yet they are never weary of the substance of their -religion, so as to desire a change. And though they are not so -passionately affected with the same sermons, and books, or with the -thoughts or mention of the same substantial matters of religion, as at -first they were; yet do their judgments more solidly and tenaciously -embrace them, and esteem them, and their wills as resolvedly adhere to -them, and use them, and in their lives they practise them, better than -before. Whereas, they that take up their religion but for novelty, -will lay it down when it ceaseth to be new to them, and must either -change for a newer, or have none at all.[47] - -And as unsound are they that are religious, only because their -education, or their friends, or the laws, or judgment of their -rulers, or the custom of the country, hath made it necessary to their -reputation: these are hypocrites at the first setting out, and -therefore cannot be saved by continuance in such a carnal -religiousness as this. I know law, and custom, and education, and -friends, when they side with godliness, are a great advantage to it, -by affording helps, and removing those impediments that might stick -much with carnal minds. But truth is not your own, till it be received -in its proper evidence; nor your faith divine, till you believe what -you believe, because God is true who doth reveal it; nor are you the -children of God, till you love him for himself; nor are you truly -religious, till the truth and goodness of religion itself be the -principal thing that maketh you religious. It helpeth much to discover -a man's sincerity, when he is not only religious among the religious, -but among the profane, and the enemies, and scorners, and persecutors -of religion: and when a man doth not pray only in a praying family, -but among the prayerless, and the deriders of fervent constant prayer: -and when a man is heavenly among them that are earthly, and temperate -among the intemperate and riotous, and holdeth the truth among those -that reproach it and that hold the contrary: when a man is not carried -only by a stream of company, or outward advantages, to his religion, -nor avoideth sin for want of a temptation, but is religious though -against the stream, and innocent when cast (unwillingly) upon -temptations; and is godly where godliness is accounted singularity, -hypocrisy, faction, humour, disobedience, or heresy; and will rather -let go the reputation of his honesty, than his honesty itself. - -_Direct._ II. Take heed of being religious only in opinion, without -zeal and holy practice; or only in zealous affection, without a sound, -well grounded judgment; but see that judgment, zeal, and practice be -conjunct. - -Of the first part of this advice, (against a bare opinionative -religion,) I have spoken already, in my "Directions for a Sound -Conversion." To change your opinions is an easier matter than to -change the heart and life. A holding of the truth will save no man, -without a love and practice of the truth. This is the meaning of James -ii. where he speaketh so much of the unprofitableness of a dead, -unaffected belief, that worketh not by love, and commandeth not the -soul to practice and obedience. To believe that there is a God, while -you neglect him and disobey him, is unlike to please him. To believe -that there is a heaven, while you neglect it, and prefer the world -before it, will never bring you thither. To believe your duty, and not -to perform it, and to believe that sin is evil, and yet to live in it, -is to sin with aggravation, and have no excuse, and not the way to be -accepted or justified with God. To be of the same belief with holy -men, without the same hearts and conversations, will never bring you -to the same felicity. "He that knoweth his master's will and doth it -not," shall be so far from being accepted for it, that he "shall be -beaten with many stripes." To believe that holiness and obedience is -the best way, will never save the disobedient and unholy. - -And yet if judgment be not your guide, the most zealous affections -will but precipitate you; and make you run, though quite out of the -way, like the horses when they have cast the coachman or the -riders.[48] To ride post when you are quite out of the way, is but -laboriously to lose your time, and to prepare for further labour. The -Jews that persecuted Christ and his apostles, had the testimony of -Paul himself, that they had a "zeal of God, but not according to -knowledge," Rom. x. 2. And Paul saith of the deceivers and troublers -of the Galatians, (whom he wished even cut off,) that they did -zealously affect them, but not well, Gal. iv. 17. And he saith of -himself, while he persecuted christians to prison and to death, "I was -zealous towards God as ye are all this day," Acts xxii. 3, 4. Was not -the papist, St. Dominick, that stirred up the persecution against the -christians in France and Savoy, to the murdering of many thousands of -them, a very zealous man? And are not the butchers of the Inquisition -zealous men? And were not the authors of the third Canon of the -General Council at the Lateran, under Pope Innocent the third, very -zealous men, who decreed that the pope should depose temporal lords, -and give away their dominions, and absolve their subjects, if they -would not exterminate the godly, called heretics? Were not the -papists' powder-plotters zealous men? Hath not zeal caused many of -latter times to rise up against their lawful governors? and many to -persecute the church of God, and to deprive the people of their -faithful pastors without compassion on the people's souls? Doth not -Christ say of such zealots, "The time cometh, when whosoever killeth -you, will think he doth God service," John xvi. 2; or offereth a -service (acceptable) to God. Therefore Paul saith, "It is good to be -zealously affected always in a good matter," Gal. iv. 18; showing you -that zeal indeed is good, if sound judgment be its guide. Your first -question must be, Whether you are in the right way? and your second, -Whether you go apace? It is sad to observe what odious actions are -committed in all ages of the world, by the instigation of misguided -zeal! And what a shame an imprudent zealot is to his profession! while -making himself ridiculous in the eyes of the adversaries, he brings -his profession itself into contempt, and maketh the ungodly think that -the religious are but a company of transported brain-sick zealots; and -thus they are hardened to their perdition. How many things doth -unadvised affection provoke well-meaning people to, that afterwards -will be their shame and sorrow. - -Labour therefore for knowledge, and soundness of understanding; that -you may know truth from falsehood, good from evil; and may walk -confidently, while you walk safely; and that you become not a shame to -your profession, by a furious persecution of that which you must -afterwards confess to be an error; by drawing others to that which you -would after wish that you had never known yourselves. And yet see that -all your knowledge have its efficacy upon your heart and life; and -take every truth as an instrument of God, to reveal himself to you, or -to draw your heart to him, and conform you to his holy will. - -_Direct._ III. Labour to understand the true method of divinity, and see -truths in their several degrees and order; that you take not the last -for the first, nor the lesser for the greater. Therefore see that you be -well grounded in the catechism; and refuse not to learn some catechism -that is sound and full, and keep it in memory while you live.[49] - -Method, or right order, exceedingly helpeth understanding, memory, -and practice.[50] Truths have a dependence on each other; the lesser -branches spring out of the greater, and those out of the stock and -root. Some duties are but means to other duties, or subservient to -them, and to be measured accordingly; and if it be not understood -which is the chief, the other cannot be referred to it. When two -things materially good come together, and both cannot be done, the -greater must take place, and the lesser is no duty at that time, but a -sin, as preferred before the greater. Therefore it is one of the -commonest difficulties among cases of conscience, to know which duty -is the greater, and to be preferred. Upon this ground, Christ healed -on the sabbath day, and pleaded for his disciples rubbing the ears of -corn, and for David's eating the shew-bread, and telleth them, that -"the sabbath was made for man, and not man for the sabbath, and that -God will have mercy, and not sacrifice." - -Divinity is a curious, well-composed frame. As it is not enough that -you have all the parts of your watch or clock, but you must see that -every part be in its proper place, or else it will not go, or answer -its end; so it is not enough that you know the several parts of -divinity or duty, unless you know them in their true order and place. -You may be confounded before you are aware, and led into many -dangerous errors, by mistaking the order of several truths; and you -may be misguided into heinous sins, by mistaking the degrees and order -of duties; as, when duties of piety and charity seem to be -competitors; and when you think that the commands of men contradict -the commands of God; and when the substance and the circumstances or -modes of duty are in question before you as inconsistent; or when the -means seemeth to cease to be a means, by crossing of the end: and in -abundance of such cases, you cannot easily conceive what a snare it -may prove to you, to be ignorant of the methods and ranks of duty. - -_Object._ If that be so, what man can choose but be confounded in his -religion; when there be so few that observe any method at all, and few -that agree in method, and none that hath published a scheme or method -so exact and clear, as to be commonly approved by divines themselves? -What then can ignorant christians do? - -_Answ._ Divinity is like a tree that hath one trunk,[51] and thence a -few greater arms or boughs, and thence a thousand smaller branches; or -like the veins, or nerves, or arteries in the body, that have first -one or few trunks divided into more, and those into a few more, and -those into more, till they multiply at last into more than can easily -be seen or numbered. Now it is easy for any man to begin at the chief -trunk, and to discern the first divisions, and the next, though not to -comprehend the number and order of all the extreme and smaller -branches. So is it in divinity: it is not very hard to begin at the -unity of the eternal God-head, and see there a Trinity of Persons, and -of primary attributes, and of relations; and to arise to the principal -attributes and works of God as in these relations, and to the -relations of man to God, and to the great duties of these relations, -to discern God's covenants and chiefest laws, and the duty of man in -obedience thereto, and the judgment of God in the execution of his -sanctions; though yet many particular truths be not understood. And he -that beginneth, and proceedeth as he ought, doth know methodically so -much as he knoweth; and he is in the right way to the knowledge of -more: and the great mercy of God hath laid so great a necessity on us -to know these few points that are easily known, and so much less need -of knowing the many small particulars, that a mean christian may live -uprightly, and holily, and comfortably, that well understandeth his -catechism, or the creed, Lord's prayer, and ten commandments; and may -find daily work and consolation in the use of these. - -A sound and well composed catechism studied well and kept in memory, -would be a good measure of knowledge, to ordinary christians, and make -them solid and orderly in their understanding, and in their proceeding -to the smaller points, and would prevent a great deal of error and -miscarriage, that many by ill teaching are cast upon, to their own and -the churches' grief! Yea, it were to be wished, that some teachers of -late had learnt so much and orderly themselves. - -_Direct._ IV. Begin not too early with controversies in religion: and -when you come to them, let them have but their due proportion of your -time and zeal: but live daily upon these certain great substantials, -which all christians are agreed in. - -1. Plunge not yourselves too soon into controversies: For, (1.) It -will be exceedingly to your loss, by diverting your souls from greater -and more necessary things: you may get more increase of holiness, and -spend your time more pleasingly to God, by drinking in deeper the -substantials of religion, and improving them on your hearts and lives. - -(2.) It will corrupt your minds, and instead of humility, charity, -holiness, and heavenly-mindedness, it will feed your pride, and kindle -faction and a dividing zeal, and quench your charity, and possess you -with a wrangling, contentious spirit, and you will make a religion of -these sins and lamentable distempers. - -(3.) And it is the way to deceive and corrupt your judgments, and make -you erroneous or heretical, to your own perdition and the disturbance of -the church: for it is two to one, but either you presently err, or else -get such an itch after notions and opinions that will lead you to error -at the last. Because you are not yet ripe and able to judge of those -things, till your minds are prepared by those truths that are first in -order to be received. When you undertake a work that you cannot do, no -wonder if it be ill done, and must be all undone again, or worse. - -Perhaps you will say, that you must not take your religion upon trust, -but must "prove all things, and hold fast that which is good." - -_Answ._ Though your religion must not be taken upon trust, there are -many controverted smaller opinions that you must take upon trust, till -you are capable of discerning them in their proper evidence. Till you -can reach them yourselves, you must take them on trust, or not at all. -Though you must believe all things of common necessity to salvation -with a divine faith; yet many subservient truths must be received -first by a human faith, or not received at all, till you are more -capable of them. Nay, there is a human faith necessarily subservient -to the divine faith, about the substance of religion; and the officers -of Christ are to be trusted in their office, as helpers of your faith. -Nay, let me tell you, that while you are young and ignorant, you are -not fit for controversies about the fundamentals of religion -themselves. You may believe that there is a God, long before you are -fit to hear an atheist proving that there is no God. You may believe -the Scripture to be the word of God, and Christ to be the Saviour, -and the soul to be immortal, long before you will be fit to manage or -study controversies hereupon. For nothing is so false or bad, which a -wanton or wicked wit may not put a plausible gloss upon; and your raw -unfurnished understandings will scarce be able to see through the -pretence, or escape the cheat. When you cannot answer the arguments of -seducers, you will find them leave a doubting in your minds; for you -know not how plain the answer of them is, to wiser men. And though you -must prove all things, you must do it in due order, and as you are -able; and stay till your furnished minds are capable of the trial. If -you will needs read before you know your letters, or pretend to judge -of Greek and Hebrew authors, before you can read English, you will but -become ridiculous in your undertaking. - -2. When you do come to smaller controverted points, let them have but -their due proportion of your time and zeal. And that will not be one -hour in many days, with the generality of private christians. By that -time you have well learned the more necessary truths, and practised -daily the more necessary duties, you will find that there will be but -little time to spare for lesser controversies. Opinionists that spend -most of their time in studying and talking of such points, do steal -that time from greater matters, and therefore from God, and from -themselves. Better work is undone the while. And they that here lay -out their chiefest zeal, divert their zeal from things more necessary, -and turn their natural heat into a fever. - -3. The essential necessary truths of your religion, must imprint the -image of God upon your hearts, and must dwell there continually, and -you must live upon them as your bread, and drink, and daily necessary -food: all other points must be studied in subserviency to those: all -lesser duties must be used as the exercise of the love of God or man, -and of a humble heavenly mind. The articles of your creed, and points -of catechism, are fountains ever running, affording you matter for the -continual exercise of grace: it is both plentiful and solid -nourishment of the soul, which these great substantial points afford. -To know God the Creator, Redeemer, and Sanctifier, the laws and -covenant of God, and his judgment, and rewards and punishments, with -the parts and method of the Lord's prayer, which must be the daily -exercise of our desires, and love, this is the wisdom of a christian; -and in these must he be continually exercised. - -You will say perhaps that the apostle saith, Heb. vi. 1, "Leaving the -principles of the doctrine of Christ, let us go on to perfection, not -laying again the foundation of repentance from dead works," &c. - -_Answer_ 1. By "leaving" he meaneth not passing over the practice of -them as men that have done with them, and are past them; but his -leaving at that time to discourse of them, or his supposing them -taught already: though he lay not the foundation again, yet he doth -not pluck it up. 2. By "principles" he meaneth the first points to be -taught, and learnt, and practised: and indeed regeneration and baptism -is not to be done again: but the essentials of religion which I am -speaking of, contain much more: especially to "live in the love of -God, which Paul calls the more excellent way," 1 Cor. xii. and xiii. -3. Going on to perfection, is not by ceasing to believe and love God, -but by a more distinct knowledge of the mysteries of salvation, to -perfect our faith, and love, and obedience. - -The points that opinionists call higher, and think to be the principal -matter of their growth, and advancement in understanding, are usually -but some smaller, less necessary truths, if not some uncertain, -doubtful questions. Mark well 1 Tim. i. 4; vi. 4; 2 Tim. ii. 23; Tit. -iii. 9, compared with John xvii. 3; Rom. xiii. 8-10; 1 Cor. xiii.; 1 -John iii.; 1 Cor. i. 23; xv. 1-3; ii. 2; Gal. vi. 14; James ii.; iii. 1. - -_Direct._ V. Be very thankful for the great mercy of your conversion: -but yet overvalue not your first degrees of knowledge or holiness, but -remember that you are yet but in your infancy, and must expect your -growth and ripeness as the consequent of time and diligence. - -You have great reason to be more glad and thankful for the least -measure of true grace, than if you had been made the rulers of the -earth; it being of a far more excellent nature, and entitling you to -more than all the kingdoms of the world. See my sermon called "Right -Rejoicing," on those words of Christ, "Rejoice not that the spirits -are subject to you; but rather rejoice because your names are written -in heaven," Luke x. 20. Christ will warrant you to rejoice, though -enemies envy you, and repine both at your victory and triumph. If -there be "joy in heaven in the presence of the angels" at your -conversion, there is great reason you should be glad yourselves. If -the prodigal's father will needs have the best robe and ring brought -forth, and the fat calf killed, and the music to attend the feast, -that they may eat and be merry, Luke xv. 23, there is great reason -that the prodigal son himself should not have the smallest share of -joy; though his brother repine. - -[Sidenote: Fear is a cautelous preserving grace.] - -But yet, take heed lest you think the measure of your first endowments -to be greater than it is.[52] Grace imitateth nature, in beginning, -usually, with small degrees, and growing up to maturity by leisurely -proceeding. We are not new-born in a state of manhood, as Adam was -created. Though those texts that liken the kingdom of God to a grain -of mustard seed, and to a little leaven, Matt. xiii. 31, 33, be -principally meant of the small beginnings and great increase of the -church or kingdom of Christ in the world; yet it is true also of his -grace or kingdom in the soul. Our first stature is but to be "new-born -babes desiring the sincere milk of the word, that we may grow by it," -1 Pet. ii. 2. Note here, that the new birth bringeth forth but babes, -but growth is by degrees, by feeding on the word. The word is received -by the heart, as seed into the ground, Matt. xiii. And seed useth not -to bring forth the blade and fruit to ripeness in a day. - -Yet I deny not, but that some men (as Paul) may have more grace at their -first conversion, than many others have at their full growth. For God is -free in the giving of his own, and may give more or less as pleaseth -himself. But yet in Paul himself, that greater measure is but his -smallest measure, and he himself is capable of increase to the last. And -so great a measure at first is as rare, as his greater measure, at last, -in its full growth, is rare, and scarce to be expected now. - -And if God should give a great measure of holiness at first, to any -now, as possibly he may, yet their measure of gifts is never great at -first, unless they had acquired or received them before conversion. If -grace find a man of great parts and understanding, which by study and -other helps he had attained before, no wonder if that man, when his -parts are sanctified, be able in knowledge the first day; for he had -it before, though he had not a heart to use it. But if grace find a -man ignorant, unlearned, and of mean abilities, he must not expect to -be suddenly lifted up to great understanding and high degrees of -knowledge by grace. For this knowledge is not given, now, by sudden -infusion, as gifts were, extraordinarily, in the primitive church. You -need no other proof of this but experience, to stop the mouth of any -gainsayer. Look about you, and observe whether those that are men of -knowledge, did obtain it by infusion, in a moment? or whether they did -not obtain it by diligent study, by slow degrees? though I know God -blesseth some men's studies more than others. Name one man that ever -was brought to great understanding, but by means and labour, and slow -degrees; or that knoweth any truth, in nature, or divinity, but what -he read, or heard, or studied for, as the result of what he read or -heard. The person that is proudest of his knowledge, must confess that -he came to it in this way himself. - -[Sidenote: How the Spirit doth illuminate.] - -But you will ask, What then is the illumination of the Spirit, and -enlightening the mind, which the Scripture ascribeth to the Holy -Ghost? Hath not our understanding need of the Spirit for light, as -well as the heart or will for life? - -_Answ._ Yes, no doubt; and it is a great and wonderful mercy: and I will -tell you what it is. 1. The Holy Spirit, by immediate inspiration, -revealed to the apostles the doctrine of Christ, and caused them -infallibly to indite the Scriptures. But this is not that way of -ordinary illumination now. 2. The Holy Spirit assisteth us in our -hearing, reading, and studying the Scripture, that we may come, by -diligence, to the true understanding of it; but doth not give us that -understanding, without hearing, reading, or study. "Faith cometh by -hearing," Rom. x. 17. It blesseth the use of means to us, but blesseth -us not in the neglect of means. 3. The Holy Spirit doth open the eyes -and heart of a sinner, who hath heard, and notionally understood the -substance of the gospel, that he may know that piercingly, and -effectually, and practically, which before he knew but notionally, and -ineffectually; so that the knowledge of the same truth is now become -powerful, and, as it were, of another kind. And this is the Spirit's -sanctifying of the mind, and principal work of saving illumination; not -by causing us to know any thing of God, or Christ, or heaven, without -means; but by opening the heart, that, through the means, it may take in -that knowledge deeply, which others have but notionally, and in a dead -opinion; and, by making our knowledge clear, and quick, and powerful, to -affect the heart, and rule the life. 4. The Holy Spirit sanctifieth all -that notional knowledge which men had before their renovation. All their -learning and parts are now made subservient to Christ, and to the right -end, and turned into their proper channel. 5. And the Holy Ghost doth, -by sanctifying the heart, possess it with such a love to God, and -heaven, and holiness, and truth, as is a wonderful advantage to us, in -our studies for the attaining of further knowledge. Experience telleth -us, how great a help it is to knowledge, to have a constant love, -delight, and desire to the thing which we would know. All these ways the -Spirit is the enlightener of believers. - -The not observing this direction, will have direful effects; which I -will name, that you may see the necessity of avoiding them. - -[Sidenote: The danger of overvaluing your young abilities or graces.] - -1. If you imagine that you are presently men of great understanding, -and abilities, and holiness, while you are young beginners, and but -new-born babes, you are entering into "the snare and condemnation of -the devil," even into the odious sin of pride; yea, a pride of those -spiritual gifts which are most contrary to pride; yea, and a pride of -that which you have not, which is most foolish pride. Mark the words -of Paul, when he forbids to choose a young beginner in religion to the -ministry, 1 Tim. iii. 6: "Not a novice, (that is, a young, raw -christian,) lest being lifted up (or besotted) with pride, he fall -into the condemnation of the devil." Why are young beginners more in -danger of this than other christians? One would think their infancy -should be conscious of its own infirmity. But Paul knew what he said. -It is, (1.) Partly because the suddenness of their change; coming out -of darkness into a light which they never saw before, doth amaze them, -and transport them, and make them think they are almost in heaven, and -that there is not much more to be attained. Like the beggar that had a -hundred pounds given him, having never seen the hundredth part before, -imagined that he had as much money as the king. (2.) And it is partly -because they have not knowledge enough to know how many things there -are that yet they are ignorant of.[53] They never heard of the -Scripture difficulties, and the knots in school divinity, nor the hard -cases of conscience: whereas, one seven years' painful studies, will -tell them of many hundred difficulties which they never saw; and forty -or fifty years' study more, will clothe them with shame and humility, -in the sense of their lamentable darkness. (3.) And it is also because -the devil doth with greatest industry lay this net to entrap young -converts, it being the way in which he hath the greatest hope. - -2. Your hasty conceits of your own goodness or ability, will make you -presumptuous of your own strength, and so to venture upon dangerous -temptations, which is the way to ruin. You will think you are not so -ignorant, but you may venture into the company of papists, or any -heretics or deceivers, or read their books, or be present at their -worship. And I confess you may escape; but it may be otherwise, and -God may leave you, to "show you all that was in your hearts," as it is -said of Hezekiah, 2 Chron. xxxii. 21, 25, 26. - -3. And your overvaluing your first grace, will make you too secure, -when your souls have need of holy awfulness and care, to "work out -your salvation with fear and trembling," Phil. ii. 12; and to "serve -God acceptably, with reverence and godly fear, as knowing that he is a -consuming fire," Heb. xii. 28, 29. And security is the forerunner of a -fall. - -4. It will make you neglect the due labour and patience in the use of -means, for further knowledge and increase of grace, while you think -you are so well already.[54] And so you will be worse than those that -are ever learning, and never come to any ripe knowledge; for you will -think that you are fit to be teachers, when you have need to be taught -that which you will not submit to learn. And then, "when for the time -ye ought to have been teachers, you will have need to be catechised, -or taught again which be the first principles of the oracles of God, -as having need of milk, and not of strong meat." Mark here, how the -Holy Ghost maketh time and exercise necessary to such growth as must -enable you to be teachers, Heb. v. 12-14. Therefore he addeth, "but -strong meat belongeth to them that are of full age; those who by -reason of use have their senses exercised to discern both good and -evil." Mark here, how wisdom and strength is to be expected. - -5. This over-hasty conceit of your own ability, will tempt you to run -into controversies, and matters that you are not fit for; and so -divert you from necessary and seasonable studies. - -6. It will make you over-confident of all your own opinions, and stiff -in all your own conceits; too like him, Prov. xiv. 16, "The fool -rageth and is confident." How many and many a time have I heard a man -that understood not what he talked of, and could scarce speak sense, -to plead for his opinion so confidently, as to scorn or pity the -wisest contradicter, when his ignorance, and phrenetic confidence and -rage, did make him a real object of pity, to men of ordinary -understandings. There is a kind of madness in this disease, that will -not leave you wit enough to know that you are mad. - -7. It will make you also very censorious of others: this ignorant -pride will make you think other men's knowledge to be ignorance, if -they be not just of your fond opinions; and other men's graces to be -none, if they be not of your mind and way. None are so ready as such -to censure those that are better than themselves, or that they have no -acquaintance with, as being but civil, moral men, or being erroneous -or deluded. It is a very loathsome thing, to hear an ignorant, -self-conceited fellow to talk of those that are a hundred times wiser -and much better than himself, as magisterially, with a proud -compassion or contempt, as if he were indeed the wise man, that -knoweth not what he saith. - -8. And it will make you rebellious against your governors and -teachers, and utterly unteachable, as despising those that should -instruct and rule you.[55] You will think yourselves wiser than your -teachers, while you are but in the lowest form. It is such that James -speaks to, Jam. iii. 1, "My brethren, be not many masters, (or -teachers,) knowing that ye shall receive the greater condemnation." -And that whole chapter, well worth your studying, is spoke to such. - -9. And thus it will entangle you in heretical opinions, to which there -is no greater preparatory, than pride-possessing, half-witted young -beginners in religion. - -10. And so it will make you troublers of the church, contending -unpeaceably for that which you understand not. - -11. And it tendeth to hypocrisy, making you give thanks for that which -you never had; as puffed up with a knowledge that is not enough to -keep you humble, and wanting the charity which would edify yourselves -and others, 1 Cor. viii. 1. - -12. And it tendeth to delude you in point of assurance of salvation; -taking your own over-valuing self-esteem for true assurance; which is -not ordinarily to be expected, till grace be come to strength. - -13. Lastly, It tendeth to corrupt your apprehensions of the nature of -christianity itself; while you will judge of it in others according to -your own overvalued measure: when, if you knew it as it is in the -heart and practice of the sober, wise, humble, charitable, peaceable, -mortified, heavenly believer, you would see that it hath a higher -glory than any that is manifested by you. - -I have named to you all these sad effects of over-valuing your -beginnings in religion, that as you love your souls, you may avoid -them. I take it to be a matter of exceeding great moment, for your -safety and perseverance, that while you are infants in grace, you know -yourself to be such; that you may keep your form, and learn first the -lessons that must first be learned, and "walk humbly with your God, -and obey those that are over you in the Lord," Heb. xiii. 7, 17; 1 -Thess. i. 5, 12, and may wait on the Spirit, in the use of means, and -may not rejoice the tempter, by corrupting all that you have received, -and imitating him, in falling from your state of hope. - -_Direct._ VI. Be not discouraged at the difficulties and oppositions -which will rise up before you, when you begin resolvedly to walk with -God. - -[Sidenote: Against discouragements in trials.] - -As discouragements keep off multitudes from religion, so they are -great temptations to many young beginners to turn back, and as the -Israelites in the wilderness, ready to wish themselves again in Egypt. -Three sorts of discouragements arise before them. 1. Some from the -nature of the work. 2. Some from God's trials. 3. And some from the -malice of the devil and his instruments: or all these. - -1. It cannot be expected but that infants and weaklings should think a -little burden heavy, and an easy work or journey to be wearisome. -Young beginners are ordinarily puzzled, and at a loss, in every trade, -or art, or science. Young scholars have a far harder task, than when -they are once well entered: learning is wondrous hard and unpleasant -to them, at the first; but when they are once well entered, the -knowledge of one thing helps another, and they go on with ease. So a -young convert, that hath been bred up in ignorance, and never used to -prayer, or to heavenly discourse, nor to hear or join with any that -did, will think it strange and hard at first. And those that were used -to take their pleasure, and fulfil the desires of the flesh, and -perhaps to swear, and talk filthily, or idly, or to lie, will find, at -first, some difficulty to overcome their customs, and live a -mortified, holy life: yet grace will do it, and prevail. Especially in -point of knowledge, and ability of expression, be not too hasty in -your expectation, but wait with patience, in a faithful, diligent use -of means, and that will be easy and delightful to you afterwards, -which before discouraged you with its difficulties. - -2. And God himself will have his servants, and his graces, tried and -exercised by difficulties. He never intended us the reward for sitting -still; nor the crown of victory, without a fight; nor a fight, without -an enemy and opposition. Innocent Adam was unfit for his state of -confirmation and reward, till he had been tried by temptation. Therefore -the martyrs have the most glorious crown, as having undergone the -greatest trial. And shall we presume to murmur at the method of God? - -3. And Satan, having liberty to tempt and try us, will quickly raise up -storms and waves before us, as soon as we are set to sea; which make -young beginners often fear, that they shall never live to reach the -haven. He will show thee the greatness of thy former sins, to persuade -thee that they shall not be pardoned. He will show thee the strength of -thy passions and corruptions, to make thee think they will never be -overcome. He will show thee the greatness of the opposition and -suffering which thou art like to undergo, to make thee think thou shall -never persevere. He will do his worst to meet thee with poverty, -losses, crosses, injuries, vexations, persecutions, and cruelties, yea, -and unkindness from thy dearest friends, as he did by Job, to make thee -think ill of God, or of his service. If he can, he will make them thy -enemies that are of thine own household.[56] He will stir up thy own -father, or mother, or husband, or wife, or brother, or sister, or -children, against thee, to persuade or persecute thee from Christ: -therefore Christ tells us, that if we hate not all these, that is, -cannot forsake them, and use them as men do hated things, when they -would turn us from him, we cannot be his disciples, Luke xiv. 26; Matt. -x. Look for the worst that the devil can do against thee, if thou hast -once lifted thyself against him, in the army of Christ, and resolvest, -whatever it cost thee, to be saved. Read Heb. xi. But how little cause -you have to be discouraged, though earth and hell should do their worst, -you may perceive by these few considerations. - -(1.) God is on your side, who hath all your enemies in his hand, and -can rebuke them, or destroy them in a moment. Oh what is the breath or -fury of dust or devils, against the Lord Almighty! "If God be for us, -who can be against us?" Rom. viii. 31. Read often that chapter, Rom. -viii. In the day when thou didst enter into covenant with God, and he -with thee, thou didst enter into the most impregnable rock and -fortress, and house thyself in that castle of defence, where thou -mayest (modestly) defy all adverse powers of earth or hell. If God -cannot save thee, he is not God. And if he will not save thee, he must -break his covenant. Indeed, he may resolve to save thee, not from -affliction and persecution, but in it, and by it. But in all these -sufferings you will "be more than conquerors, through Christ that -loveth you:" that is, it is far more desirable and excellent to -conquer by patience, in suffering for Christ, than to conquer our -persecutors in the field, by force of arms. O think on the saints' -triumphant boastings in their God. Psal. xlvi. 1-3, "God is our refuge -and strength, a very present help in trouble: therefore will not we -fear, though the earth be removed, and though the mountains be carried -into the midst of the sea." Psal. lvi. 1-5, when his "enemies were -many" and "wrested his words daily," and "fought against him, and all -their thoughts were against him," yet he saith, "What time I am -afraid, I will trust in thee. In God will I praise his word; in God -have I put my trust: I will not fear what flesh can do unto me." -Remember Christ's charge, Luke xii. 4, "Fear not them that can kill -the body, and after that have no more that they can do. But I will -forewarn you whom you shall fear: fear him, which after he hath -killed, hath power to cast into hell; yea, I say unto you, fear him." -If all the world were on thy side, thou might yet have cause to fear; -but to have God on thy side, is infinitely more. - -(2.) Jesus Christ is the Captain of thy salvation, Heb. ii. 10, and -hath gone before thee this way himself, and hath conquered for thee; -and now is engaged to make thee conqueror: and darest thou not go on -where Christ doth lead the way? He was perfected through suffering -himself, and will see that thou be not destroyed by it. Canst thou -draw back, when thou seest his steps, and his blood?[57] - -(3.) Thou art not to conquer in thy own strength, but by the Spirit -of God, and the power of that grace which is sufficient for thee, and -his strength which appeareth most in our weakness, 2 Cor. xii. 9. And -"you can do all things through Christ that strengtheneth you," Phil. -iv. 13. "Be of good cheer, he hath overcome the world," John xvi. 33. - -(4.) All that are in heaven have gone this way, and overcome such -oppositions and difficulties as these:[58] they were tempted, -troubled, scorned, opposed, as well as you; and yet they now triumph -in glory. "These are they that come out of great tribulation, and have -washed their robes, and made them white in the blood of the Lamb: -therefore are they before the throne of God, and serve him day and -night in his temple: and he that sitteth on the throne shall dwell -among them," Rev. vii. 14. And all that ever come to heaven (at age) -are like to come this way. And doth not the company encourage you? and -the success of those that have overcome before you? Will you have the -end, and yet refuse the way? - -(5.) Consider how much greater difficulties ungodly men go through to -hell. They have stronger enemies than you have: the devil and wicked -men are your enemies; but God himself is theirs, and yet they will go -on. Men threaten but death to discourage you, and God threateneth -damnation to discourage them; and yet they go on, and are not -discouraged. And will you be more afraid of man, than sinners are of -God? and of death or scorns, than they are of hell? - -(6.) Yea, and you yourselves must cast your souls on these greater -evils, if by discouragement you turn from the way of godliness. You -must run into hell for fear of burning; and upon everlasting death, to -escape a temporal death, or less: you will choose God for your enemy, -to escape the enmity of man; and how wise a course this is, judge you; -when if you do but see that your ways please God, he can "make your -enemies be at peace with you," if he see it for your good, Prov. xvi. -7. If you will fear, fear him that can damn the soul. - -(7.) Lastly, Remember what abundance of mercies you have to sweeten -your present life, and to make your burden easy to you: you have all -that is good for you in this life, and the promise of everlasting joy; -for godliness thus "is profitable to all things," 1 Tim. iv. 8. What -abundance of mercy have you in your bodies, estates, friends, names, -or souls, which are the greatest! What promises and experiences to -refresh you! What liberty of access to God! A Christ to rejoice in, a -heaven to rejoice in! and yet shall a stony or a dirty way discourage -you more than these shall comfort you? - -The sum of all is, your work will grow easier and sweeter to you, as -your skill and strength increase. Your enemies are as grasshoppers -before you; the power of the Almighty is engaged by love and promise -for your help; and do you pretend to trust in God, and yet will fear -the face of man? Isa. l. 6-10, "I gave my back to the smiters, and my -cheeks to them that plucked off the hair: I hid not my face from shame -and spitting: for the Lord God will help me; therefore shall I not be -confounded, therefore have I set my face like a flint, and I know that -I shall not be ashamed. He is near that justifieth me; who will -contend with me? Let us stand together: who is mine adversary? let him -come near to me. Behold, the Lord God will help me: who is he that -shall condemn me? Lo, they all shall wax old as a garment; the moth -shall eat them up." Isa. li. 7, 8, "Hearken to me, ye that know -righteousness, the people in whose heart is my law; fear ye not the -reproach of men, neither be afraid of their revilings: for the moth -shall eat them up like a garment, and the worm shall eat them like -wool: but my righteousness shall be for ever, and my salvation from -generation to generation." He is no soldier for Christ, that will turn -back for fear of scorns, or of any thing that man can do against him. - -And consider whether heaven should be easilier come to? They are -things of unspeakable glory that you strive for; and they are -unworthily despised, if any thing be thought too good to part with for -them, or any labour, or difficulties, or sufferings too great to -undergo to procure them. - -_Direct._ VII. If it be in your power, live under a judicious, faithful, -serious, searching, powerful minister;[59] and diligently attend his -public teaching, and use his private counsel for more particular -directions and application, for the settling and managing the affairs of -your souls; even as you take the advice of physicians for your health, -and of lawyers for your estates, and tutors for your studies. - -I give this direction only to those that may enjoy so great a mercy if -they will. Some live where no such minister is. Some are children, or -servants, or wives, that are bound and cannot remove their -habitations, or enjoy such liberty, by reason of the unwillingness and -restraint of others. Some are so poor, that they cannot remove their -dwelling for such advantages. And some are so serviceable in their -places, that they may be bound to stay under a very weak minister, -that they may do good to others, where they have best opportunity. But -let him that can be free, and possess so great a mercy, accept it -thankfully, though to his cost. As Christ said in another case, "Every -man cannot receive the saying; but he that can receive it, let him." - -There is abundance of difference between a weak, unskilful, -unexperienced, dead-hearted, formal teacher, and such a one as is -described in the direction. Some that are senseless or indifferent in -such matters as these themselves, would persuade you to be so too, and -look first in your settlement to your bodily conveniences, and be -content with such a teacher as accidentally you are cast upon. And -they will tell you, that the work of grace dependeth not on the -preachers' gifts, but on the gift and blessing of the Spirit of God: -the formalists and the enthusiasts concur in this, though from -different principles: but though God can frustrate the fittest means, -and can work without means, or by that which is least fitted to the -end, yet it is his ordinary way to work by means, and that for the -soul as well as for the body; and to work most by the aptest means. -And I am sure it is the duty of every teacher, to preach in the -fittest manner that he can for the people's edification; and not to do -God's work deceitfully, and ineptly, because God can bless the -unfittest means: and it is the people's duty to attend upon the best -they can enjoy, though God can equally work by the weakest or by none. -As that pretence will not excuse the contemners of God's ordinances, -that upon every little business stay at home, and attend upon no -ministry at all; no more will it excuse them, that refuse that help -which is most suited to their edification, and take up with a worse, -when they might have better. We are not to neglect duty upon a -presumptuous expectation of miraculous or extraordinary works: when we -can have no better, we may hope for the greater benefit from the -weakest; but not when it is the choice of our own presumptuous, -irreligious hearts. God can make Daniel and his companions to thrive -better by eating pulse, than others that fed at the table of the king: -and rather than sin against God, we must cast ourselves on him for -unusual supplies, or leave all to his will. But few would therefore be -persuaded causelessly to live on pulse, when they may have better. And -one would think this truth should have no contradiction, especially -from those men, that are apt to obscure and extenuate the Spirit's -operations on the soul, and to confess no grace, but what consisteth -in a congruous ordination of means and circumstances. When their -doctrine layeth all a man's hopes of salvation upon this congruity of -means and circumstances, should they afterwards teach men to -undervalue or neglect the fittest, and wilfully cast their souls upon -the most unfit and unlikely means? But ungodliness first resolveth -what to speak against, before it resolveth what to say; and will -contradict God's word, though it contradict its own; and will oppose -holiness, though by a self-opposing. - -But the spiritual relish and experience of the godly, is a very great -preservative to them against such deluding reasonings as these. It is -harder for a sophister of greatest subtilty or authority, to persuade -him that hath tasted them, that sugar is bitter, or wormwood sweet, than -to persuade him to believe it, that never tasted them: and it is hard to -make a healthful man believe it is best for him to eat but once a week, -or best to live on grass or snow. I doubt not but those that now I speak -to, have such experience and perception of the benefit of a judicious -and lively ministry, in comparison of the ignorant, cold, and lifeless, -that no words will make them indifferent herein. Have you not found the -ministry of one sort enlighten, and warm, and quicken, and comfort, and -strengthen you, much more than of the other? I am sure I have the common -sense and experience of the faithful on my side in this, which were -enough of itself against more than can be said against it. Even new-born -babes in Christ have in their new natures a desire (not to senseless or -malicious pratings, but) to the rational sincere milk, ([Greek: to -logikon adolon gala],) that they may grow by it, and to perform to God a -rational service, Rom. xii. 1. - -And it must needs be a very proud and stupid heart that can be so -insensible of its own infirmity, sinfulness, and necessity, as to -think the weakest, dullest minister may serve their turns, and that -they are able to keep up their life, and vigour, and watchfulness, and -fruitfulness, with any little ordinary help. I cannot but fear such -men know not what the power and efficacy of the word upon the heart -and conscience meaneth; nor what it is to live a life of faith and -holiness, and to watch the heart, and walk with God. If they did, they -could not but find so much difficulty herein, and so much backwardness -and unskilfulness in themselves hereto, as would make them feel the -necessity of the greatest helps; and it could not be but they must -feel the difference between a clear and quickening sermon, and an -ignorant, heartless, dead discourse, that is spoken as if a man were -talking in his sleep, or of a matter that he never understood, or had -experience of. - -Alas, how apt are the best to cool, if they be not kept warm by a -powerful ministry! How apt to lose the hatred of sin, the tenderness -of conscience, the fervency in prayer, the zeal and fulness in -edifying discourse, and the delights and power of heavenly -meditations, which before we had! How apt is faith to stagger if it be -not powerfully underpropt by the helpers of our faith! How hardly do -we keep up the heat of love, the confidence of hope, the resolution -and fulness of obedience, without the help of a powerful ministry! -Nay, how hardly do we do our part in these, in any tolerable sort, -even while we have the clearest, liveliest helps, that are ordinarily -to be had! And can any that are not blind and proud, imagine that they -are so holy and good, that they are above the necessity of such -assistance, and that the weakest breath is enough to kindle the fire -of holy love and zeal, and keep them in the fear and obedience of God? -Alas, we are under languishing weakness, and must be dieted with the -best, or we shall soon decay; we are cripples, and cannot go or stand -without our crutches. And there must be some savour of the Spirit in -him that will be fit to make us spiritual, and some savour of faith -and love in him that would kindle faith and love in us; and he must -speak clearly and convincingly that will be understood, and will -prevail with such as we; and he must speak feelingly, that would make -us feel, and speak seriously, that would be much regarded by us, and -would make us serious. - -6. And ministers are not set up only for public preaching, but for -private counsel also, according to our particular needs.[60] As -physicians are not only to read you instructions for the dieting and -curing of yourselves, but to be present in your sickness to direct you -in the particular application of remedies; and as lawyers are to assist -you in your particular cases to free your estates from encumbrances, and -preserve or rescue them from contentious men; choose therefore some able -minister to be your ordinary counsellor in the matters of God. And let -him be one that is humble, faithful, experienced, and skilful, that hath -leisure, ability, and willingness to assist you. - -As infants in a family are unable to help themselves, and need the -continual help of others, and therefore God hath put into the hearts -of parents a special love to them, to make them diligent and patient -in helping them; so is it in the family of Christ; most christians, by -far, are young or weak, in understanding and in grace; it is long -before you will be past the need of others' help, if ever in this -life. If you feel not this your infirmity and need, it is so much the -greater. God will have no men to be self-sufficient; we shall all have -need of one another, that we may be useful to one another; and God may -use us as his messengers and instruments of conveying his mercies to -each other; and that even self-love may help us to be sociable, and to -love one another: and our souls must receive their part of mercy, by -this way of communication, as well as our bodies: and therefore, as -the poor, above all men, should not be against charity and -communicating, that need it most; so young christians that are weak -and unexperienced, above all others, should be most desirous of help, -especially from an able, faithful guide. - -But be sure you deal sincerely, and cheat not yourselves, by deceiving -your counsellor, and hiding your case. To do so by your lawyer, is the -way to lose your suit; and to do so by your physician, is the way to -lose your life; and to do so with your pastor and soul-counsellor, is -the way to lose your souls. And let the judgment of your pastor or -judicious friend about the state of your souls be much regarded by -you, though it be not infallible. How far such must be trusted, I am -afterward to open to you, with other of your duties belonging to you -in this relation. I now only proceed to general advice. - -_Direct._ VIII. Keep right apprehensions of the excellency of charity -and unity among believers, and receive nothing hastily that is against -them; especially take heed lest under pretence of their authority, -their number, their soundness, or their holiness, you too much addict -yourselves to any sect or party, to the withdrawing of your special -love and just communion from other christians, and turning your zeal -to the interest of your party, with a neglect of the common interest -of the church; but love a christian as a christian, and promote the -unity and welfare of them all.[61] - -Use often to read and well consider the meaning and reason of those -many urgent passages in Scripture, which exhort all christians to -unity and love.[62] Such as John xi. 52; xvii. 11, 21-23; 1 Cor. iii. -10, 17; xii. throughout; 2 Cor. xi. 13; 1 Thess. v. 12, 13; Phil. ii. -1-3; 1 Pet. iii. 8; Rom. xvi. 17; 1 Cor. i. 10; iii. 3; xi. 18. And -John xiii. 35; Rom. xii. 9, 10; xiii. 10; 2 Cor. xiii. 11; Gal. v. 6, -13, 22; Col. i. 4; 1 Thess. iv. 9; 1 John iii. 11, 14, 23; iv. 7, 11, -16, 19-21. Surely if the very life of godliness lay not much in unity -and love, we should never have had such words spoken of it, as here -you find. Love is to the soul, as our natural heat is to the body: -whatever destroyeth it, destroyeth life; and therefore cannot be for -our good. Be certain, that opinion, course, or motion, tends to death, -that tends to abate your love to your brethren, much more which under -pretence of zeal, provoketh you to hate and hurt them. To divide the -body is to kill it or to maim it; dividing the essential, necessary -parts, is killing it; cutting off any integral part, is maiming it. -The first can never be an act of friendship, which is the worst that -an enemy can do: the second is never an act of friendship, but when -the cutting off a member which may be spared is of absolute necessity -to the saving of the whole man, from the worse division between soul -and body. By this judge what friends dividers are to the church, and -how well they are accepted of God. - -He that loveth any christian aright, must needs love all that appear -to him as christians. And when malice will not suffer men to see -christianity in its profession, and credible appearance in another, -this is as well contrary to christian love, as hating him when you -know him to be a true christian. Censoriousness (not constrained by -just evidence) is contrary to love, as well as hatred is. - -There is a union and communion with christians as such: this -consisteth in having one God, one Head, one Spirit, one faith, one -baptismal covenant, one rule of holy living, and in loving and praying -for all, and doing good to as many as we can. This is a union and -communion of mind, which we must hold with the catholic church through -the world. And there is a bodily local union and communion, which -consisteth in our joining in body, as well as mind, with particular -congregations: and this, as we cannot hold it with all, nor with any -congregation, but one at once; so we are not bound to hold it with -any, that will drive us from it, unless we will commit some sin:[63] -statedly we must hold it with the church which regularly we are joined -to, and live with; and occasionally we must hold it with all others, -where we have a call and opportunity, who in the substance worship God -according to his word, and force us not to sin in conformity to them. -It is not schism to lament the sins of any church, or of all the -churches in the world: the catholic church on earth consists of -sinners. It is not schism to refuse to be partaker in any sin of the -purest church in the world: obedience to God is not schism. It is not -schism that you join not bodily with those congregations where you -dwell not, nor have any particular call to join with them; nor that -you choose the purest and most edifying society, rather than one that -is less pure and profitable to you; _caeteris paribus_, supposing you -are at liberty: nor that you hold not bodily communion with that -church, that will not suffer you to do it, without sinning against -God; nor that you join not with the purest churches, when you are -called to abide with one less pure. - -But it is worse than schism to separate from the universal church: to -separate from its faith is apostasy to infidelity. To separate from it -in some one or few essential articles, while you pretend to hold to -Christ the Head, is heresy: to separate from it in Spirit, by refusing -holiness, and not loving such as are truly holy, is damning -ungodliness or wickedness: to differ from it by any error, of judgment -or life, against the law of God, is sin. To magnify any one church or -party, so as to deny due love and communion to the rest, is schism. To -limit all the church to your party, and deny all or any of the rest to -be christians, and parts of the universal church, is schism by a -dangerous breach of charity; and this is the principal schism that I -here admonish you to avoid. It is schism also to condemn unjustly any -particular church, as no church; and it is schism to withdraw your -bodily communion from a church that you were bound to hold that -communion with, upon a false supposition that it is no church, or is -not lawfully to be communicated with. And it is schism to make -divisions or parties in a church, though you divide not from that -church. Thus I have (briefly) told you what is schism. - -1. One pretence for schism is (usurped) authority, which some one -church may claim to command others that owe them no subjection. Thus -pride, which is the spirit of hell, having crept into the church of -Christ, and animated to usurpations of lordship and dominion, and -contending for superiority, hath caused the most dangerous schisms in -the church, that it was ever infested with. The bishop of Rome -(advantaged by the seat and constitution of that empire) having -claimed the government of all the christian world, condemneth all the -churches that will not be his subjects; and so hath made himself the -head of a sect, and of the most pernicious schisms that ever did rend -the church of Christ: and the bishop of Constantinople, and too many -more, have followed the same method in a lower degree, exalting -themselves above their brethren, and giving them laws, and then -condemning and persecuting them that obey them not. And when they have -imposed upon other churches their own usurped authority and laws, they -have laid the plot to call all men schismatics and sectaries, that own -not their tyrannical usurpation, and that will not be schismatics and -sectaries with them: and the cheat lieth in this, that they confound -the churches' unity with their pretended authority, and schism with -the refusal of subjection to them. If you will not take them for your -lords, they cry out that you divide from the church: as if we could -hold communion with no churches, but those whose bishops we obey. -Communion with other churches is maintained by faith and charity, and -agreement in things necessary, without subjection to them. As we may -hold all just communion with the churches in Armenia, Arabia, Russia, -without subjection to their bishops; so may we with any other church -besides that of which we are members. Division or schism is contrary -to unity and concord, and not to a usurped government: though -disobedience to the pastors which God hath set over us is a sin, and -dividing from them is a schism. Both the pope and all the lower -usurpers should do well first to show their commission from God to be -our rulers, before they call it schism to refuse their government. If -they had not made better advantage of fire and sword, than of -Scripture and argument, the world would but have laughed them to -scorn, when they had heard them say, All are schismatics that will not -be our subjects: our dominion and will shall be necessary to the unity -of the church. The universal church indeed is one, united under one -head and governor: but it is only Jesus Christ who is that head, and -not any usurping vicar or vice-christ. The bishops of particular -churches are his officers; but he hath deputed no vicar to his own -office, as the universal head. Above all sects, take heed of this -pernicious sect, who pretend their usurped authority for their schism, -and have no way to promote their sect, but by calling all sectaries -that will not be sectaries and subjects unto them. - -2. Another pretence for schism is the numbers of the party. This is -another of the papists' motives; as if it were lawful to divide the -church of Christ, if they can but get the greater party. They say, We -are the most, and therefore you should yield to us: and so do others, -where by the sword they force the most to submit to them. But we answer -them, As many as they are, they are too few to be the universal church. -The universal church, containing all true, professing christians, is -much more than they. The papists are not a third part, if a fourth, of -the whole church. Papists are a corrupted sect of christians: I will be -against dividing the body of Christ into any sects, rather than to be -one of that sect or dividing party, which is the greatest. - -3. Another pretence for schism is the soundness or orthodoxness of a -party. Almost all sects pretend that they are wiser and of sounder -judgment than all the christian world besides: yea, those that most -palpably contradict the Scriptures, (as the papists in their -half-communion and unintelligible service,) and have no better reason -why they so believe or do, but because others have so believed and -done already. - -But, (1.) the greatest pretenders to orthodoxness are not the most -orthodox: (2.) and if they were, I can value them for that in which -they excel, without abating my due respect to the rest of the church. -(3.) For the whole church is orthodox in all the essentials of -christianity, or else they were not christians: and I must love all -that are christians with that special love that is due to the members -of Christ, though I must superadd such esteem for those that are a -little wiser or better than others, as they deserve. - -4. The fourth pretence for schism, is the holiness of the party that -men adhere to. But this must make but a gradual difference, in our -esteem and love to some christians above others: if really they are -most holy, I must love them most, and labour to be as holy as they; -but I must not therefore unjustly deny communion, or due respect, to -other christians that are less holy; nor cleave to them as a sect or -divided party, whom I esteem most holy. For the holiest are most -charitable, and most against the divisions among christians, and -tenderest of their unity and peace. - -The sum of this direction is: 1. Highly value christian love and unity. -2. Love those most that are most holy, and be most familiar with them, -for your own edification: and if you have your choice, hold local -personal communion with the soundest, purest, and best qualified church. -3. But entertain not hastily any odd opinion of a divided party; or, if -you do hold it as an opinion, lay not greater weight on it than there is -cause. 4. Own the best as best, but none as a divided sect; and espouse -not their dividing interest. 5. Confine not your special love to a -party; especially for agreeing in some opinions with you; but extend it -to all the members of Christ. 6. Deny not local communion, when there is -occasion for it, to any church that hath the substance of true worship, -and forceth you not to sin. 7. Love them as true christians and -churches, even when they thus drive you from their communion. - -It is a most dangerous thing to a young convert, to be insnared in a -sect: it will, before you are aware, possess you with a feverish, -sinful zeal for the opinions and interest of that sect; it will make -you bold in bitter invectives and censures, against those that differ -from them; it will corrupt your church communion, and fill your very -prayers with partiality and human passions; it will secretly bring -malice, under the name of zeal, into your minds and words: in a word, -it is a secret but deadly enemy to christian love and peace. Let them -that are wiser, and more orthodox and godly, than others, show it as -the Holy Ghost directeth them: James iii. 13-18, "Who is a wise man -and endued with knowledge among you? let him show out of a good -conversation his works with meekness of wisdom. But if ye have bitter -envying (or zeal) and strife in your hearts, glory not, and lie not -against the truth. This wisdom descendeth not from above, but is -earthly, sensual, devilish. For where envying and strife is, there is -confusion (or tumult) and every evil work. But the wisdom that is from -above, is first pure, then peaceable, gentle, easy to be entreated, -full of mercy and good fruits, without partiality (or wrangling) and -without hypocrisy. And the fruit of righteousness is sown in peace of -them that make peace." - -_Direct._ IX. Take heed lest any persecution or wrong from others, -provoke you to any unwarrantable passions and practices, and deprive -you of the charity, meekness, and innocency of a christian; or make -you go beyond your bounds, in censuring, reviling, or resisting your -rulers, who are the officers of God. - -Persecution and wrongs are called temptations in Scripture, because -they try you, whether you will hold your integrity.[64] As many fall -in such trials, through the fear of men, and the love of the world, -and their prosperity; so when you seem most confirmed against any -sinful compliance, there is a snare laid for you on the other side, to -draw you into passions and practices that are unwarrantable. - -Those that are tainted with pride, uncharitableness, and schism, will -itch to be persecuting those that comply not with them in their way; -and yet, while they do it, they will most cry out against pride, -uncharitableness, and schism themselves. This is, and hath been, and -will be too ordinary in the world. You may think that schism should be -far from them, that seem to do all for order and unity. But never look -to see this generally cured, when you have said and done the best you -can: you must, therefore, resolve, not only to fly from church -division yourselves, but also to undergo the persecutions or wrongs of -proud or zealous church dividers. It is great weakness in you, to -think such usage strange: do you not know that enmity is put, from the -beginning, between the woman's and the serpent's seed? And do you -think the name or dead profession of christianity doth extinguish the -enmity in the serpent's seed? Do you think to find more kindness from -proud, ungodly christians, than Abel might have expected from his -brother Cain?[65] Do you not know that the Pharisees (by their zeal -for their pre-eminence, and traditions, and ceremonies, and the -expectation of worldly dignity and rule from the Messiah) were more -zealous enemies of Christ than the heathens were? and that the carnal -members of the church are oft the greatest persecutors of the -spiritual members? "As then he that was born after the flesh, did -persecute him that was born after the Spirit, even so it is now," (and -will be,) Gal. iv. 29. It is enough for you, that you shall have the -inheritance, when the sons of the bondwoman shall be cast out. It is -your taking the ordinary case of the godly for a strange thing, that -makes you so disturbed and passionate, when you suffer: and reason is -down, when passion is up. It is by overwhelming reason with passion -and discontent, that "oppression maketh" some "wise men mad," Eccles. -vii. 7; for passion is a short, imperfect madness. You will think in -your passion, that you do well, when you do ill; and you will not -perceive the force of reason, when it is never so plain and full -against you. Remember, therefore, that the great motive that causeth -the devil to persecute you is not to hurt your bodies, but to tempt -your souls to impatience and sin: and if it may be said of you as of -Job, chap. i. 22, "In all this Job sinned not," you have got the -victory, and are "more than conquerors," Rom. viii. 37-39. - -Doth it seem strange to you, that "few rich men are saved," when -Christ telleth you it is "so hard," as to be "impossible with men?" -Luke xviii. 27; Mark x. 27. Or is it strange, that rich men should be -the ordinary rulers of the earth? Or is it strange, that the wicked -should hate the godly, and the world hate them that are "chosen out of -the world?" What of all this should seem strange? Expect it as the -common lot of the faithful, and you will be better prepared for it. - -See therefore that you "resist not evil," (by any revengeful, irregular -violence,) Matt. v. 39. "Let every soul be subject to the higher powers, -and not resist, lest they receive damnation," Rom. xiii. 1-3. Imitate -your Lord, that "when he was reviled, reviled not again; when he -suffered, he threatened not, but committed all to him that judgeth -righteously; leaving us an ensample, that ye should follow his steps," 1 -Pet. ii. 21, 23. An angry zeal against those that cross and hurt us is -so easily kindled and hardly suppressed, that it appeareth there is more -in it of corrupted nature than of God. We are very ready to think that -we may "call for fire from heaven" upon the enemies of the gospel; but -"you know not what manner of spirit ye are then of," Luke ix. 55. But -Christ saith unto you, "Love your enemies, bless them that curse you, do -good to them that hate you, and pray for them that despitefully use you, -and persecute you; that ye may be the children of your Father which is -in heaven," Matt. v. 44, 45. You find no such prohibition against -patient suffering wrong from any. Take heed of giving way to secret -wishes of hurt to your adversaries, or to reproachful words against -them: take heed of hurting yourself by passion or sin, because others -hurt you by slanders or persecutions. Keep you in the way of your duty, -and leave your names and lives to God. Be careful that you keep your -innocency, and in your patience possess your souls, and God will keep -you from any hurt from enemies, but what he will cause to work for your -good. Read Psal. xxxvii. "Commit thy way unto the Lord; trust also in -him; and he shall bring it to pass. And he shall bring forth thy -righteousness as the light, and thy judgment as the noon-day. Rest in -the Lord, and wait patiently for him: fret not thyself because of him -who prospereth in his way, because of the man who bringeth wicked -devices to pass. Cease from anger, and forsake wrath: fret not thyself -in anywise to do evil," ver. 5-8. - -_Direct._ X. When you are repenting of or avoiding any extreme, do it -not without sufficient fear and caution of the contrary extreme. - -[Sidenote: Extremes in religion.] - -In the esteem and love of God, your ultimate end, you need not fear -overdoing: nor any where, when impediments, and backwardness or -impotency, do tell you that you can never do too much. But sin lieth on -both sides the rule and way: and nothing is more common, than to turn -from one sin to another, under the name of duty or amendment. Especially -this is common in matter of opinion. Some will first believe, that God -is nothing else but mercy, and after, take notice of nothing but his -justice. First, they believe that almost all are saved, and afterwards, -that almost none: first, that every profession is credible, and next, -that none is credible without some greater testimony: first, that Christ -satisfied for none at all that will not be saved, and next, that he died -for all alike: first, that none are now partakers of the Holy Spirit; -and next, that all saints have the Spirit, not only to illuminate and -sanctify them, by transcribing the written word upon their hearts; but -also to inspire them with new revelations, instead of Scripture: first, -they think that all that papists hold and do, must be avoided; and -after, that there needed no reformation at all. Now, they are for legal -bondage, and anon for libertinism: to-day, for a liberty in religion to -none, that agree not with them in every circumstance; and to-morrow, for -a liberty for all: this year, all things are lawful to them; and the -next year, nothing is lawful, but they scruple all that they say or do. -One while, they are all for a worship of mere show and ceremony; and -another while, against the determination of mere circumstances of order -and decency, by man. One while, they cry up nothing but free grace; and -another while, nothing but free will. One while, they are for a -discipline stricter than the rule; and another while, for no discipline -at all. First, for timorous compliance with evil; and afterwards, for -boisterous contempt of government. Abundance of such instances we might -give you. - -The remedy against this disease, is, to proceed deliberately, and -receive nothing and do nothing rashly and unadvisedly in religion. -For, when you have found out your first error, you will be affrighted -from that into the contrary error. See that you look round about you; -as well to the error that you may run into on the other side, as into -that which you have run into already. Consult also with wise, -experienced men; and mark their unhappiness, that have fallen on both -sides; and stay not to know evil by sad experience. True mediocrity is -the only way that is safe; though negligence and lukewarmness be -odious, even when cloaked with that name. - -[Sidenote: For modesty in your first opinions.] - -_Direct._ XI. Let not your first opinions, about the controverted -difficulties in religion, where Scripture is not very plain, be too -peremptory, confident, or fixed; but hold them modestly with a due -suspicion of your unripe understandings, and with room for further -information, supposing it possible, or probable, that upon better -instruction, evidence, and maturity, you may, in such things, change -your minds. - -I know, the factions that take up their religion on the credit of -their party, are against this direction: thinking that you must first -hit on the right church, and then hold all that the church doth hold; -and therefore change your mind in nothing which you this way receive. -I know, also, that some libertines and half believers would corrupt -this direction, by extending it to the most plain and necessary -truths; persuading you to hold christianity itself but as an -uncertain, probable opinion. - -But, as God's foundation standeth sure, so we must be surely built on -his foundation. He that believeth not the essentials of christianity, -as a certain, necessary revelation of God, is not a christian, but an -infidel. And he that believeth not all that which he understandeth in -the word of God, believeth nothing on the credit of that word. Indeed -faith hath its weakness, on those that are sincere; and they are fain -to lament the remnants of unbelief, and cry, "Lord, increase our -faith; help thou our unbelief." But he that approveth of his doubting, -and would have it so, and thinks the revelation is uncertain, and such -as will warrant no firmer a belief, I should scarcely say, this man is -a christian. Christianity must be received as of divine, infallible -revelation. But controversies about less necessary things, cannot be -determined peremptorily, by the ignorant or young beginners, without -hypocrisy, or a human faith going under the name of a divine. I am far -from abating your divine belief of all that you can understand in -Scripture, and implicitly of all the rest in general. And I am far -from diminishing the credit of any truth of God. But the reasons of -this direction are these: - -1. When it is certain that you have but a dark, uncertain apprehension -of any point, to think it is clear and certain, is but to deceive -yourselves by pride. And, to cry out against all uncertainty, as -scepticism, which yet you cannot lay aside, is but to revile your own -infirmity, and the common infirmity of mankind, and foolishly to suppose -that every man can be as wise and certain, when he list, as he should -be. Now reason and experience will tell you, that a young, unfurnished -understanding, is not like to see the evidence of difficult points, as, -by nearer approach and better advantage, it may do. - -2. If your conclusions be peremptory, upon mere self-conceitedness, -you may be in an error for aught you know; and so you are but -confident in an error. And then how far may you go in seducing others, -and censuring dissenters, and come back when you have done, and -confess that you were all this while mistaken yourselves! - -3. For a man to be confident that he knoweth what he knoweth not, is -but the way to keep him ignorant, and shut the door against all means -of further information. When the opinion is fixed by prejudice and -conceit, there is no ready entrance for the light. - -4. And, to be ungroundedly confident, so young, is not only to take up -with your teacher's word, instead of a faith and knowledge of your -own, but also to forestall all diligence to know more: and so you may -lay by all your studies, save only to know what those men hold, whose -judgments are your religion: too popish and easy a way to be safe. - -5. If you must never change your first opinions or apprehensions, how -will you grow in understanding? Will you be no wiser at age, than you -were in childhood, and after long study and experience, than before? -Nature and grace do tend to increase. - -Indeed, if you should be never so peremptory in your opinions, you -cannot resolve to hold them to the end: for light is powerful, and may -change you whether you will or no: you cannot tell what that light -will do, which you never saw. But prejudice will make you resist the -light, and make it harder for you to understand. - -I speak this upon much experience and observation. Our first unripe -apprehensions of things will certainly be greatly changed, if we are -studious and of improved understandings. Study the controversies about -grace and free-will, or about other such points of difficulty, when -you are young, and it is two to one that ripeness will afterward make -them quite another thing to you. For my own part, my judgment is -altered from many of my youthful, confident apprehensions: and where -it holdeth the same conclusion, it rejecteth abundance of the -arguments, as vain, which once it rested in. And where I keep to the -same conclusions and arguments, my apprehension of them is not the -same, but I see more satisfying light in many things, which I took but -upon trust before. And if I had resolved to hold to all my first -opinions, I must have forborne most of my studies, and lost much -truth, which I have discovered, and not made that my own, which I did -hold; and I must have resolved to live and die a child. - -The sum is, Hold fast the substance of religion, and every clear and -certain truth, which you see in its own evidence: and also reverence -your teachers; especially the universal church, or the generality of -wise and godly men; and be not hasty to take up any private opinion; and -especially to contradict the opinion of your governors and teachers, in -small and controverted things. But yet, in such matters, receive their -opinions but with a human faith, till indeed you have more, and -therefore, with a supposition, that time and study is very like to alter -your apprehensions; and with a reserve, impartially to study and -entertain the truth, and not to sit still just where you were born. - -[Sidenote: What to do when controversies do divide the church.] - -_Direct._ XII. If controversies occasion any divisions where you live, -be sure to look first to the interest of common truth and good, and to -the exercise of charity. And become not passionate contenders for any -party in the division, or censurers of the peaceable, or of your -teachers, that will not overrun their own understandings, to obtain -with you the esteem of being orthodox or zealous men; but suspect your -own unripe understandings, and silence your opinions till you are -clear and certain; and join rather with the moderate and the -peacemakers, than with the contenders and dividers. - -You may easily be sure that division tendeth to the ruin of the -church, and the hinderance of the gospel, and the injury of the common -interest of religion.[66] You know it is greatly condemned in the -Scriptures. You may know that it is usually the exercise and the -increase of pride, uncharitableness, and passion; and that the devil -is best pleased with it, as being the greatest gainer by it. But, on -the other side, you are not easily certain which party is in the -right: and if you were, you are not sure that the matter will be worth -the cost of the contention: or if it be, it is to be considered, -whether the truth is not like to get more advantage by managing it in -a more peaceable way, that hath no contention, nor stirreth up other -men so much against it, as the way of controversy doth. And whatever -it prove, you may and should know, that young christians, that want -both parts, and helps, and time, and experience to be thoroughly seen -in controversies, are very unfit to make themselves parties; and that -they are yet more unfit to be the hottest leaders of these parties, -and to spur on their teachers, that know more than they. If the work -be fit for another to do, that knoweth on what ground he goeth, and -can foresee the end, yet certainly it is not fit for you. And -therefore forbear it till you are more fit. - -I know those that would draw you into such a contentious zeal, will -tell you, that their cause is the cause of God, and that you desert -him and betray it, if you be not zealous in it: and that it is but the -counsel of flesh and blood which maketh you pretend moderation and -peace: and that it is a sign that you are hypocrites, that are so -lukewarm, and carnally comply with error: and that the cause of God is -to be followed with the greatest zeal and self-denial. And all this is -true, if you but be sure that it is indeed the cause of God; and that -the greater works of God be not neglected on such pretences; and that -your zeal be much greater for faith, and charity, and unity, than for -your opinions. But upon great experience, I must tell you, that of the -zealous contenders[67] in the world, that cry up "The cause of God, -and truth," there is not one of very many, that understandeth what he -talks of; but some of them cry up the cause of God, when it is a brat -of a proud and ignorant brain, and such as a judicious person would be -ashamed of. And some of them are rashly zealous, before they have -parts or time to come to any judicious trial. And some of them are -misguided by some person or party, that captivateth their minds. And -some of them are hurried away by passion and discontent. And many of -the ambitious and worldly are blinded by their carnal interests. And -many of them, in mere pride, think highly of an opinion, in which they -are somewhat singular, and which they can, with some glorying, call -their own, as either invented by them or that, in which they think -they know more than ordinary men do. And abundance, after long -experience, confess that to have been their own erroneous cause, which -they before entitled the cause of God. Now when this is the case, and -one crieth, Here is Christ, and another, There is Christ; one saith, -This is the cause of God, and another saith, That is it; no man that -hath any care of his conscience, or of the honour of God and his -profession, will leap before he looketh where he shall alight; or run -after every one that will whistle him with the name or pretence of -truth or a good cause. It is a sad thing to go on many years together -in censuring, opposing, and abusing those that are against you, and in -seducing others, and misemploying your zeal, and parts, and time, and -poisoning all your prayers and discourses, and in the end to see what -mischief you have done for want of knowledge, and with Paul to -confess, that you were mad in opposing the truth and servants of God, -though you did it in a zeal of God through ignorance. Were it not much -better to stay till you have tried the ground, and prevent so many -years' grievous sin, than to escape by a sad repentance, and leave -behind you stinking and venomous fruit of your mistake? and worse, if -you never repent yourselves. Your own and your brethren's souls are -not so lightly to be ventured upon dangerous, untried ways. It will -not make the truth and church amends, to say at last, I had thought I -had done well. Let those go to the wars of disputing, and contending, -and censuring, and siding with a sect, that are riper, and better -understand the cause: wars are not for children. Do you suspend your -judgment till you can solidly and certainly inform it, and serve God -in charity, quietness, and peace; and it is two to one, but you will -live to see the day, that the contenders that would have led you into -their wars, will come off with so much loss themselves, as will teach -them to approve your peaceable course, or teach you to bless God that -kept you in your place and duty. - -In all this I deny not, but every truth of God is to be valued at a very -high rate; and that he that shall carry himself in a neutrality, when -faith or godliness is the matter in controversy, or shall do it merely -for his worldly ends, to save his stake by temporizing, is a -false-hearted hypocrite, and at the heart of no religion. But withal I -tell you, that all is not matter of faith or godliness that the -autonomian-papist, the antinomian-libertine, or other passionate parties -shall call so: and that as we must avoid contempt of the smallest truth, -so we must much more avoid the most heinous sins which we may commit for -the defending of an error: and that some truths must be silenced for a -time, though not denied, when the contending for them is unseasonable, -and tendeth to the injury of the church. If you were masters in the -church, you must not teach your scholars to their hurt, though it be -truth you teach them. And if you were physicians, you must not cram -them, or medicate them to their hurt. Your power and duty is not to -destruction, but to edification. The good of the patient is the end of -your physic. All truth is not to be spoken, nor all good to be done, by -all men, nor at all times. He that will do contrary, and take this for a -carnal principle, doth but call folly and sin by the name of zeal and -duty, and set the house on fire to roast his egg, and with the -Pharisees, prefer the outward rest of their sabbath, before his -brother's life or health. Take heed what you do when God's honour, and -men's souls, and the church's peace are concerned in it. - -And let me tell you my own observation. As far as my judgment hath -been able to reach, the men that have stood for pacification and -moderation, have been the most judicious, and those that have best -understood themselves, in most controversies that ever I heard under -debate among good christians: and those that furiously censured them -as lukewarm or corrupted, have been men that had least judgment, and -most passion, pride, and foul mistakes in the points in question. - -Nay, I will tell you more of my observation, of which these times have -given us too much proof. Profane and formal enemies on the one hand, -and ignorant, self-conceited wranglers on the other hand, who think -they are champions for the truth, when they are venting their passions -and fond opinions, are the two thieves, between whom the church hath -suffered, from the beginning to this day. The first are the -persecutors, and the other the dividers and disturbers of the church. -Mark what the Holy Ghost saith in this case, 2 Tim. ii. 23, 24, "But -foolish and unlearned questions avoid, knowing that they do gender -strifes. And the servant of the Lord must not strive; but be gentle -unto all men." Phil. ii. 14, 15, "Do all things without murmurings and -disputings: that ye may be blameless and harmless, the sons of God, -without rebuke in the midst of a crooked and perverse generation, -among whom ye shine, as lights in the world." 1 Tim. vi. 3-6, "If any -man teach otherwise, and consent not to wholesome words, even the -words of our Lord Jesus Christ, and to the doctrine which is according -to godliness; he is proud, knowing nothing, but doting about -questions and strifes of words, whereof cometh envy, strife, railings, -evil surmisings, perverse disputings of men of corrupt minds," &c. So -1 Tim. i. 4, 5, "Neither give heed to fables and endless genealogies, -which minister questions, rather than godly edifying, which is in -faith: now the end of the commandment is charity, out of a pure heart, -and a good conscience, and faith unfeigned." - -Yet I must here profess, that if any false-hearted, worldly hypocrite, -that resolveth to be on the saving side, and to hold all to be lawful -that seemeth necessary to his safety or preferments, shall take any -encouragement from what I have here said, to debauch his conscience, -and sell his soul, and then call all those furious zealots that will -not be as false to God as he, let that man know, that I have given him -no cloak for so odious a sin, nor will he find a cover for it at the -bar of God, though he may delude his conscience, and bear it out by -his carnal advantages before the world. - -_Direct._ XIII. Know that true godliness is the best life upon earth, -and the only way to perfect happiness. Still apprehend it therefore, -and use it as the best; and with great diligence resist those -temptations which would make it seem to you a confounding, grievous, -or unpleasant thing. - -[Sidenote: Godliness what.] - -There are all things concurrent in a holy life, to make it the most -delectable life on earth, to a rational, purified mind, that is not -captivated to the flesh, and liveth not on air or dung. The object of -it is the eternal God himself, the infallible truth, the only -satisfactory good; and all these condescending and appearing to us, in -the mysterious, but suitable glass of a Mediator; redeeming, -reconciling, teaching, governing, sanctifying, justifying, and -glorifying all that are his own. The end of it is the pleasing and -glorifying of our Maker, Redeemer, and Sanctifier; and the everlasting -happiness of ourselves and others. The rule of it is the infallible -revelation of God, delivered to the church by his prophets, and his -Son, and his apostles, and comprised in the Holy Scriptures, and -sealed by the miracles and operations of the Holy Ghost that did -indite them. The work of godliness is a living unto God, and preparing -for everlasting life, by foreseeing, foretasting, seeking, and -rejoicing in that endless happiness which we shall have with God; and -by walking after the Spirit, and avoiding the filthiness, delusions, -and vexations of the world and the flesh. The nature of man is not -capable of a more noble, profitable, and delectable life, than this -which God hath called us to by his Son. And if we did but rightly know -it, we should follow it with continual alacrity and delight. Be sure, -therefore, to conceive of godliness as it is, and not as it is -misrepresented by the devil and the ungodly. Read what I have written -of this in my "A Saint or a Brute." - -As long as a man conceiveth of religion as it is, even the most sweet -and delectable life, so long he will follow it willingly and with his -heart, and despise the temptations and avocations of fleshly gain and -pleasure. He will be sincere, as not being only drawn by other men, or -outward advantages, nor frightened into it by a passion or -fearfulness, but loving religion for itself, and for its excellent -ends: and then he will be cheerful in all the duties, and under all -the sufferings and difficulties of it; and he will be most likely to -persevere unto the end. We cannot expect that the heart or will should -be any more for God and godliness, than the understanding practically -apprehendeth them as good. Nay, we must always perceive in them a -transcendent goodness, above all that is to be found in a worldly -life; or else the appearing goodness of the creature, will divert us, -and carry away our minds. We may see in the very brutes, what a power -apprehension hath upon their actions. If your horse be but going to -his home or pasture, how freely will he go through thick and thin! but -if he go unwillingly, his travel is troublesome and slow, and you have -much ado to get him on. It will be so with you in your way to heaven. - -It is therefore the principal design of the devil, to hide the -goodness and pleasantness of religion from you; and to make it appear -to you as a terrible or tedious life. By this means it is that he -keeps men from it; and by this means he is still endeavouring to draw -you back again, and frustrate your good beginnings and your hopes. If -he can thus misrepresent religion to your understandings, he will -suddenly alienate your wills, and corrupt your lives, and make you -turn to the world again, and seek for pleasure some where else, and -only take up with some heartless lip-service, to keep up some -deceitful hope of being saved. And the means which Satan useth to -these ends are such as these: - -[Sidenote: How Satan would make religion seem to be a confounding, -unpleasant thing--By difficulties.] - -1. He will do his work to overwhelm you with appearing doubts and -difficulties, and bring you to a loss, and to make religion seem to -you a confounding and not a satisfying thing. This is one of his most -dangerous assaults upon the weak and young beginners. Difficulties and -passions are the things which he makes use of to confound you, and put -you out of a regular, cheerful seeking of salvation. When you read the -Scriptures, he will mind you of abundance of difficulties in all you -read or hear. He will show you seeming contradictions; and tell you -that you will never be able to understand these things. He will cast -in thoughts of unbelief and blasphemy, and cause you, if he can, to -roll them in your mind: if you cast them not out with abhorrence, but -dispute with the devil, he hopes to prove too hard at least for such -children and unprovided soldiers as you: and if you do reject them, -and refuse to dispute it with him, he will sometimes tell you that -your cause is naught, or else you need not be afraid to think of all -that can be said against it; and this way he gets advantage of you to -draw you to unbelief: and if you scape better than so, at least he -will molest and terrify you with the hideousness of his temptations; -and make you to think you are forsaken of God, because such -blasphemous thoughts have been so often in your minds: and thus he -will one while tempt you to blasphemy, and another while affright and -torment you with the thoughts of such temptations. - -So also in the study of other good books, he will tempt you to fix -upon all that seems difficult to you, and there to confound and -perplex yourselves: and in your meditations, he will seek to make all -to tend but to confound and overwhelm you; keeping still either hard -or fearful things before your eyes; or breaking and scattering your -thoughts in pieces, that you cannot reduce them to any order, nor set -them together, nor make any thing of them, nor drive them to any -desirable end. So in your prayers he would fain confound you, either -with fear, or with doubtful and distracting thoughts about God, or -your sins, or the matter or manner of your duty, or questioning -whether your prayers will be heard. And so in your self-examination, -he will still seek to puzzle you, and leave you more in darkness than -you began, and make you afraid of looking homeward, or conversing -with yourselves; like a man that is afraid to lie in his own house -when he thinks it haunted with some apparitions. And thus the devil -would make all your religion to be but like the unwinding of a bottom -of yarn, or a skein of silk that is ravelled; that you may cast it -away in weariness or despair. - -Your remedy against this dangerous temptation is, to remember that you -are yet young in knowledge, and that ignorance is like darkness, that -will cause doubts, and difficulties, and fears; and that all these -will vanish as your light increaseth: and therefore you must wait in -patience, till your riper knowledge fit you for satisfaction. And in -the mean time, be sure that you take up your hearts most with the -great, fundamental, necessary, plain, and certain points, which your -salvation is laid upon, and which are more suited to your state and -strength. If you will be gnawing bones, when you should be sucking -milk, and have not patience to stay till you are past your childhood, -no marvel if you find them hard, and if they stick in your throats, or -break your teeth. See that you live upon God in Christ, and love and -practise what you know, and think of the excellency of so much as is -already revealed to you. You know already what is the end that you -must seek, and where your happiness consisteth; and what Christ hath -done to prepare it for you, and how you must be justified, and -sanctified, and walk with God. Have you God, and Christ, and heaven to -think on, and all the mercies of the gospel to delight in, and will -you lay by these as common matters, or overlook them, and perplex -yourselves about every difficulty in your way? Make clean work before -you as you go, and live in the joyful acknowledgment of the mercies -which you have received, and in the practice of the things you know, -and then your difficulties will vanish as you go on. - -[Sidenote: By various sects.] - -2. Another of Satan's wiles is, to confound you with the noise of -sectaries, and divers opinions in religion: while the popish sect tell -you, that if you will be saved, you must be of their church; and -others say, you must be of theirs: and when you find that the sects -are many, and their reasonings such as you cannot answer, you will be -in danger either to take up some of their deceits, or to be confounded -among them all, not knowing which church and religion to choose.[68] - -But here consider, that there is but one universal church of -christians in the world, of which Christ is the only King and Head, -and every christian is a member. You were sacramentally admitted into -this catholic church by baptism, and spiritually by your being "born -of the Spirit." You have all the promises of the gospel, that if you -believe in Christ you shall be saved; and that all the living members -of this church are loved by Christ as members of his body, and shall -be presented unspotted to the Father, by him who is the Saviour of his -body, Eph. 23-27, 29; "and that by one Spirit we are all baptized or -entered into this one body," 1 Cor. xii. 12, 13. If then thou hast -faith, and love, and the Spirit, thou art certainly a christian, and a -member of Christ, and of this universal church of christians. And if -there were any other church, but what are the parts of this one, then -this were not universal, and Christ must have two bodies. Thou art not -saved for being a member of the church of Rome, or Corinth, or -Ephesus, or Philippi, or Thessalonica, or of any other such; but for -being a member of the universal church or body of Christ, that is, a -christian. And as thou art a subject of the King, and a member of this -kingdom, whatever corporation thou be a member of, (perhaps sometime -of one, and sometime of another,) so thou art a subject of Christ, -whatever particular church thou be of; for it is no church, if they be -not christians, or subjects of Christ. For one sect then to say, Ours -is the true church, and another to say, Nay, but ours is the true -church, is as mad as to dispute, whether your hall, or kitchen, or -parlour, or coal-house, is your house; and for one to say, This is the -house, and another, Nay, but that, when a child can tell them, that -the best is but a part, and the house containeth them all: and for the -papists, that take on them to be the whole, and deny all others to be -christians and saved, except the subjects of the pope of Rome, it is -so irrational, antichristian a fiction and usurpation, and odious, -cruel, and groundless a damnation, of the far greatest part of the -body of Christ, that it is fitter for detestation than dispute. And if -such a crack would frighten the world out of their wits, no doubt but -other bishops also would make use of it, and say, All are damned that -will not be subject to us. But if you would see the folly and mischief -of popery, both in this and other points, I refer you to my treatise -of the "Catholic Church," and my "Key for Catholics," and my "Safe -Religion," and my "Disputations against Johnson," and my -"Winding-sheet for Popery." - -[Sidenote: By scrupulosity.] - -3. Another temptation to confound you in your religion, is, by filling -your heads with practical scrupulosity; so that you cannot go on for -doubting every step whether you go right; and when you should -cheerfully serve your Master, you will do nothing but disquiet your -minds with scruples, whether this or that be right or wrong. Your -remedy here, is not by casting away all care of pleasing God, or fear -of sinning, or by debauching conscience; but by a cheerful and quiet -obedience to God, so far as you know his will, and an upright -willingness and endeavour to understand it better; and a thankful -receiving the gospel pardon for your failings and infirmities. Be -faithful in your obedience; but live still upon Christ, and think not -of reaching to any such obedience, as shall set you above the need of -his merits, and a daily pardon of your sins. Do the best you can to -know the will of God and do it: but when you know the essentials of -religion, and obey sincerely, let no remaining wants deprive you of -the comfort of that so great a mercy, as proves your right to life -eternal. In your seeking further for more knowledge and obedience, let -your care be such as tendeth to your profiting, and furthering you to -your end, and as doth not hinder your joy and thanks for what you have -received: but that which destroyeth your joy and thankfulness, and -doth but perplex you, and not further you in your way, is but hurtful -scrupulosity, and to be laid by. When you are right in the main, thank -God for that, and be further solicitous so far as to help you on, but -not to hinder you. If you send your servant on your message, you had -rather he went on his way as well as he can, than stand scrupling -every step whether he should set the right or left foot forward; and -whether he should step so far, or so far at a time, &c. Hindering -scruples please not God. - -[Sidenote: By setting you on overdoing by your own inventions.] - -4. Another way to confound you in your religion is, by setting you -upon overdoing by inventions of your own. When a poor soul is most -desirous to please God, the devil will be religious, and set him upon -some such task of voluntary humility, or will-worship, as the apostle -speaks of, Col. ii. 18, 20-23; or set him upon some insnaring -unnecessary vows or resolutions, or some popish works of conceited -supererogation, which is that which Solomon calleth, being "righteous -over-much," Eccles. vii. 16. Thus many have made duties to themselves, -which God never made for them; and taketh that for sin, which God -never forbad them. The popish religion is very much made up of such -commandments of their own, and traditions of men. As if Christ had not -made us work enough, men are forward to make much more for themselves. -And some that should teach them the laws of Christ, do think that -their office is in vain, unless they may also prescribe them laws of -their own, and give them new precepts of religion. Yea, some that are -the bitterest enemies to the strict observance of the laws of God, as -if it were a tedious, needless thing, must yet needs load us with -abundance of unnecessary precepts of their own. And thus religion is -made both wearisome and uncertain, and a door set open for men to -enlarge it, and increase the burden at their pleasure. Indeed popery -is fitted to delude and quiet sleepy consciences, and to torment with -uncertainties the consciences that are awaked. - -And there is something in the corrupted nature of man, that inclineth -him to some additions and voluntary service of his own inventions, as -an offering most acceptable unto God. Hence it is that many poor -christians do rashly entangle their consciences with vows of -circumstances and things unnecessary, as to give so much, to observe -such days or hours in fasting and prayer, not to do such or such a -thing that in itself is lawful, with abundance of such things, which -perhaps some change of providence may make accidentally their duty -afterwards to do, or disable them to perform their vows; and then -these snares are fetters on their perplexed consciences, perhaps as -long as they live. Yea, some of the antinomians teach the people, that -things indifferent are the fittest matter of a vow; as to live single, -to possess nothing, to live in solitude, and the like: indeed all -things lawful when they are vowed, must be performed; but it is unfit -to be vowed if it be not first profitable and best, for ourselves or -others; and that which is best is not indifferent, it being every -man's duty to choose what is best. Vows are to bind us to the -performance of that which God had bound us to by his laws before; they -are our expression of consent and resolution by a self-obligation to -obey his will; and not to make new duties of religion to ourselves, -which else would never have been our duty. - -To escape these snares, it is necessary that you take heed of -corrupting your religion by burdens and mixtures of your own devising. -You are called to obey God's laws, and not to make laws for -yourselves. You may be sure that his laws are just and good, but yours -may be bad and foolish. When you obey him, you may expect your reward -and encouragement from him: but when you will obey yourselves, you -must reward yourselves. You may find it enough for you to keep his -laws, without devising more work for yourselves; or feigning duties -which he commanded not, or sins which he forbad not. Be not rash in -making vows; let them reach but unto necessary duties; and let them -have their due exceptions when they are about alterable things: or if -you are entangled by them already, consult with the most judicious, -able, impartial men, that you may come clearly off without a wound. -There is a great deal of judgment and sincerity necessary in your -counsellors, and a great deal of submission and self-denial in -yourselves, to bring you safely out of such a snare. Avoid sin, -whatever you do; for sinning is not the way to your deliverance. And -for the time to come, be wiser, and lay no more snares for -yourselves; and clog not yourselves with your own inventions, but -cheerfully obey what God commandeth you, who hath wisdom and authority -sufficient to make you perfect laws. "Christ's yoke is easy, and his -burden light," Matt. xi. 30, and "his commandments are not grievous," -1 John v. 3. But if your mixtures and self-devised snares are grievous -to you, blame not God, but yourselves that made them. - -[Sidenote: By overwhelming fears and sorrows.] - -5. Another of Satan's ways to make religion burdensome and grievous to -you, is by overwhelming you with fear and sorrow. Partly by persuading -that religion consisteth in excess of sorrow, and so causing you to -spend your time in striving to trouble and grieve yourselves -unprofitably, as if it were the course most acceptable to God; and -partly by taking the advantage of a timorous, passionate nature; and so -making every thought of God, or serious exercise of religion, to be a -torment to you, by raising some overwhelming fears; for "fear hath -torment," 1 John iv. 18. In some feminine, weak, and melancholy persons, -this temptation hath so much advantage in the body, that the holiest -soul can do but little in resisting it; so that though there be in such -a sincere love to God, his ways and servants, yet fear so playeth the -tyrant in them, that they perceive almost nothing else. And it is no -wonder if religion be grievous and unpleasant to such as these. - -But, alas! it is you yourselves that are the causes of this, and bring -the matter of your grievance with you. God hath commanded you a sweeter -work. It is a life of love, and joy, and cheerful progress to eternal -joy, that he requireth of you; and no more fear or grief than is -necessary to separate you from sin, and teach you to value and use the -remedy. The gospel presenteth to you such abundant matter of joy and -peace, as would make these the very complexion and temperature of your -souls, if you received them as they are propounded. Religious fears, -when they are inordinate and hurtful, are sinful, and indeed against -religion; and must be resisted as other hurtful passions. Be better -acquainted with Christ and his promises, and you will find enough in him -to pacify the soul, and give you confidence and holy boldness in your -access to God, Heb. iv. 16; Eph. iii. 12; Heb. x. 19. The spirit which -he giveth, is not the spirit of bondage, but the spirit of adoption, of -love and confidence, Rom. viii. 15; Heb. ii. 15. - -[Sidenote: By unmortified lusts.] - -6. Another thing that maketh religion seem grievous, is retaining -unmortified sensual desires. If you keep up your lusts, they will -strive against the gospel, and all the works of the Spirit which -strive against them, Gal. v. 17. And every duty will be so far -unpleasant to you as you are carnal, because it is against your carnal -inclination and desire. Away, therefore, with your beloved sickness, -and then both your food and your physician will be less grievous to -you. "Mortify the flesh, and you will less disrelish the things of the -Spirit. For the carnal mind is enmity against God: for it is not -subject to his law, nor can be," Rom. viii. 7, 8. - -[Sidenote: By actual sin.] - -7. Another cause of confounding and wearying you, is the mixture of -your actual sins, dealing unfaithfully with God, and wounding your -consciences, by renewing guilt, especially of sins against knowledge -and consideration. If you thus keep the bone out of joint, and the -wound unhealed, no marvel if you are loth to work or travail. But it -is your sin and folly that should be grievous to you, and not that -which is contrary to it, and would remove the cause of all your -troubles. Resolvedly forsake your wilful sinning, and come home by -"repentance towards God, and faith towards our Lord Jesus Christ," -Acts xx. 21, and then you will find, that when the thorn is out, your -pain will cease, and that the cause of your trouble was not in God or -religion, but in your sin. - -[Sidenote: By ignorance of the tenor of the gospel.] - -8. Lastly, To make religion unpleasant to you, the tempter would keep -the substance of the gospel unknown or unobserved to you: he would -hide the wonderful love of God revealed in our Redeemer, and all the -riches of saving grace, and the great deliverance and privileges of -believers, and the certain hopes of life eternal: and the kingdom of -God, which consisteth in righteousness, and peace, and joy in the Holy -Ghost, shall be represented to you as consisting in errors only, or in -trifles; in shadows and shows, and bodily exercise which profiteth -little, 1 Tim. iv. 8. If ever you would know the pleasures of faith -and holiness, you must labour above all to know God as revealed in his -infinite love in the Mediator, and read the gospel as God's act of -oblivion, and the testament and covenant of Christ, in which he giveth -you life eternal: and in every duty draw near to God as a reconciled -Father, the object of your everlasting love and joy. Know and use -religion as it is, without mistaking or corrupting it, and it will not -appear to you as a grievous, tedious, or confounding thing. - -_Direct._ XIV. Be very diligent in mortifying the desires and -pleasures of the flesh; and keep a continual watch upon your senses, -appetite, and lusts; and cast not yourselves upon temptations, -occasions or opportunities of sinning, remembering that your salvation -lieth on your success. - -The lusts of the flesh, and the pleasures of the world, are the common -enemies of God and souls, and the damnation of those souls that perish. -And there is no sort more liable to temptations of this kind, than those -that are in the flower of their youth and strength. When all the senses -are in their vigour, and lust and appetite are in their strength and -fury, how great is the danger! and how great must your diligence be if -you will escape! The appetite and lust of the weak and sick, are weak -and sick as well as they; and therefore they are no great temptation or -danger to them. The desire and pleasure of the senses do abate, as -natural strength and vigour doth abate: to such there is much less need -of watchfulness; and where nature hath mortified the flesh, there is -somewhat the less for grace to do. There needs not much grace to keep -the aged and weak from fornication, uncleanness, excessive sports and -carnal mirth: and gluttony and drunkenness also are sins which youth is -much more liable to. Especially some bodies that are not only young and -strong, but have in their temperature and complexion a special -inclination to some of these, as lust, or sport, or foolish mirth, there -needeth a great deal of diligence, resolution, and watchfulness for -their preservation. Lust is not like a corrupt opinion, that surpriseth -us through a defect of reason, and vanisheth as soon as truth appeareth; -but it is a brutish inclination, which though reason must subdue and -govern, yet the perfectest reason will not extirpate, but there it will -still dwell. And as it is constantly with you, it will be stirring when -objects are presented by the sense or fantasy to allure. And it is like -a torrent, or a headstrong horse, that must be kept in at first, and is -hardly restrained if it once break loose and get the head. If you are -bred up in temperance and modesty, where there are no great temptations -to gluttony, drinking, sports, or wantonness, you may think a while that -your natures have little or none of this concupiscence, and so may walk -without a guard: but when you come where baits of lust abound, where -women, and plays, and feasts, and drunkards are the devil's snares, and -tinder, and bellows, to inflame your lusts, you may then find to your -sorrow, that you had need of watchfulness, and that all is not mortified -that is asleep or quiet in you. As a man that goeth with a candle among -gunpowder, or near thatch, should never be careless, because he goeth in -continual danger; so you that are young, and have naturally eager -appetites and lusts, should remember that you carry fire and gunpowder -still about you, and are never out of danger while you have such an -enemy to watch. - -And if once you suffer the fire to kindle, alas! what work may it -make, ere you are aware! James i. 14, 15, "Every man is tempted when -he is drawn away of his own lust, and enticed. Then when lust hath -conceived, it bringeth forth sin: and sin, when it is finished, -bringeth forth death." Little knoweth the fish, when he is catching or -nibbling at the bait, that he is swallowing the hook which will lay -him presently on the bank. When you are looking on the cup, or gazing -on alluring beauty, or wantonly dallying and pleasing your senses with -things unsafe, you little know how far beyond your intentions you may -be drawn, and how deep the wound may prove, how great the smart, or -how long and difficult the cure. As you love your souls, observe -Paul's counsel, 2 Tim. ii. 22, "Flee youthful lusts." Keep at a full -distance: come not near the bait. If you get a wound in your -consciences, by any wilful, heinous sin, O what a case will you be in! -How heartless unto secret duty! afraid of God, that should be your -joy; deprived of the comforts of his presence, and all the pleasure of -his ways! How miserably will you be tormented, between the tyranny of -your own concupiscence, the sting of sin, the gripes of conscience, -and the terrors of the Lord! How much of the life of faith, and love, -and heavenly zeal, will be quenched in a moment! I am to speak more -afterwards of this; and therefore shall only say, at present, to all -young converts that care for their salvation, "Mortify the flesh," and -"always watch, and avoid temptations." - -_Direct._ XV. Be exceeding wary, not only what teachers you commit the -guidance of your souls unto, but also with what company you familiarly -converse;[69] that they be neither such as would corrupt your minds -with error, or your hearts with viciousness, profaneness, -lukewarmness, or with a feverish, factious zeal: but choose, if -possible, judicious, holy, heavenly, humble, unblamable, self-denying -persons, to be your ordinary companions, and familiars; but especially -for your near relations. - -It is a matter of very great importance, what teachers you choose, in -order to your salvation.[70] In this the free grace of God much -differenceth some from others: for, as poor heathens and infidels have -none that know more, than what the book of nature teacheth (if so -much); so in the several nations of christians, it is hard for the -people to have any, but such as the sword of the magistrate forceth on -them, or the stream of their country's custom recommendeth to them. -And it is a wonder, if pure truth and holiness be countenanced by -either of these. But, when and where his mercy pleaseth, God sendeth -wise and holy teachers, with compassion and diligence to seek the -saving of men's souls; so that none but the malignant and obstinate -are deprived of their help. - -Ambitious, proud, covetous, licentious, ungodly men, are not to be -chosen for your teachers, if you have your choice. In a nation where -true religion is in credit, and hath the magistrate's countenance, or -the major vote, some graceless men may join with better, in preaching -and defending the purity of doctrine and holiness of life: and they -may be very serviceable to the church herein; especially in expounding -and disputing for the truth. But even there, more experienced, -spiritual teachers are much more desirable: they will speak most -feelingly, who feel what they speak; and they are fittest to bring -others to faith and love, who believe, and love God and holiness -themselves. They that have life, will speak more lively than the dead. -And in most places of the world, the ungodliness of such teachers -makes them enemies to the truth which is according to godliness: their -natures are at enmity to the life and power of the doctrine which they -should preach: and they will do their worst to corrupt the -magistrates, and make them of their mind: and, if they can but get the -sword to favour them, they are, usually, the cruellest persecutors of -the sincere. As it is notorious among the papists, that the baits of -power, and honour, and wealth, have so vitiated the body of their -clergy, that they conspire to uphold a worldly government and -religion; and, in express contradiction to sense and reason, and to -antiquity, and the judgment of the church, and to the holy Scriptures, -they captivate the ignorant and sensual to their tyranny and false -worship, and use the seduced magistrates and multitude, to the -persecuting of those that will not follow them to sin and to -perdition. Take heed of proud and worldly guides. - -And yet it is not every one that pretendeth piety and zeal, that is to -be heard, or taken for a teacher. But, 1. Such as preach, ordinarily, -the substantial truths which all christians are agreed in. 2. Such as -make it the drift of their preaching, to raise your souls to the love -of God, and to a holy, heavenly life, and are zealous against -confessed sins. 3. Such as contradict not the essential truths, by -errors of their own; nor the doctrine of godliness, by wicked, -malicious applications. 4. Such as drive not on any ambitious, -tyrannical designs of their own, but deny themselves, and aim at your -salvation. 5. Such as are not too hot in proselyting you to any -singular opinion of their own: it being the prediction of Paul to the -Ephesians, Acts xx. 30, "Of your ownselves shall men arise, speaking -perverse things, to draw away disciples after them." 6. Such as are -judicious with holy zeal, and zealous with judgment. 7. Such as are of -experience in the things of God, and not young beginners, or novices -in religion. 8. Such as bear reference to the judgments of the -generality of wise and godly men, and are tender of the unity of the -church; and not such as would draw you into a sect or party, to the -contempt of other christians; no, not to a party that hath the favour -of rulers and the people, to promote them. 9. Such as are gentle, -peaceable, and charitable; and not such as burn with hellish malice -against their brethren, nor with an ungodly, or cruel, consuming zeal. -10. Such as live not sensually and wickedly, contrary to the doctrine -which they preach; but show by their lives, that they believe what -they say, and feel the power of the truths which they preach. - -And your familiar companions have great advantage to help or hinder your -salvation, as well as your teachers.[71] The matter is not so great, -whom you meet by the way, or travel with, or trade and buy and sell -with, as whom you make your intimate or familiar friends. For such have -both the advantage of their interest in your affections, and also the -advantage of their nearness and familiarity; and, if they have but also -the advantage of higher abilities than you, they may be powerful -instruments of your good or hurt. If you have a familiar friend, that -will defend you from error, and help you against temptations, and -lovingly reprove your sin, and feelingly speak of God, and the life to -come, inditing his discourse from the inward power of faith, and love, -and holy experience; the benefit of such a friend may be more to you, -than of the learnedest or greatest in the world. How sweetly will their -speeches relish of the Spirit, from which they come! How deeply may they -pierce a careless heart! How powerfully may they kindle in you a love -and zeal to God and his commandments! How seasonably may they discover a -temptation, prevent your fall, reprove an error, and recover your souls! -How faithfully will they watch over you! How profitably will they -provoke, and put you on; and pray with you fervently when you are cold; -and mind you of the truth, and duty, and mercy, which you forget! It is -a very great mercy to have a judicious, solid, faithful companion in the -way to heaven. - -But if your ears are daily filled with froth and folly, with ribaldry -or idle stories, with oaths and curses, with furious words or scorns -and jeers against the godly, or with the sophistry of deceivers, is it -likely this should leave a pleasant or wholesome relish on your minds? -Is it likely that the effect should not be seen, in your lean or -leprous hearts and lives, as well as the effects of an infected or -unwholesome air or diet will be seen upon your diseased bodies? He is -ungodly, that liketh such company best: and he is proud and -presumptuous, that will unnecessarily cast himself upon it, in -confidence that he shall receive no hurt: and he is careless of -himself, that will not cautiously avoid it: and few that long converse -with such, come off without some notable loss; except when we live -with such, as Lot did in Sodom, grieving for their sin and misery, or -as Christ conversed with publicans and sinners, with a holy zeal and -diligence to convert and save them, or as those that have not liberty, -who bear that which they have not power to avoid. - -Among the rest, your danger is not least from them that are eager to -proselyte you to some party or unsound opinion: that they think they -are in the right, and that they do it in love, and that they think it -necessary to your salvation, and that truth or godliness are the -things which they profess, all this makes the danger much the greater -to you, if it be not truth and godliness indeed, which they propose -and plead for. And none are in more danger than the ungrounded and -unexperienced, that yet are so wise in their own esteem, as to be -confident that they know truth from error when they hear it, and are -not afraid of any deceit, nor much suspicious of their own -understandings. But of this before. - -The like danger there is of the familiar company of lukewarm ones, or -the profane.[72] At first you may be troubled at their sinful or -unsavoury discourse, and make some resistance against the infection; -but before you are aware, it may so cool and damp your graces, as will -make your decay discernible to others. First, you will hear them with -less offence; and then you will grow indifferent what company you are -in; and then you will laugh at their sin and folly; and then you will -begin to speak as they; and then you will grow cold and seldomer in -prayer and other holy duties; and if God prevent it not, at last your -judgments will grow blind, and you will think all this allowable. - -But of all bad company, the nearest is the worst. If you choose such -into your families, or into your nearest conjugal relations, you cast -water upon the fire; you imprison yourselves in such fetters as will -gall and grieve you, if they do not stop you; you choose a life of -constant, close, and great temptations: whereas, your grace, and -comfort, and salvation, might be much promoted by the society of such -as are wise and gracious, and suitable to your state. To have a -constant companion to open your heart to, and join with in prayer, and -edifying conference, and faithfully help you against your sins, and -yet to be patient with you in your frailties, is a mercy which -worldlings neither deserve nor value. - -_Direct._ XVI. Make careful choice of the books which you read. Let -the holy Scriptures ever have the pre-eminence; and next them, the -solid, lively, heavenly treatises, which best expound and apply the -Scriptures; and next those, the credible histories, especially of the -church, and tractates upon inferior sciences and arts: but take heed -of the poison of the writings of false teachers, which would corrupt -your understandings; and of vain romances, play-books, and false -stories, which may bewitch your fantasies, and corrupt your hearts. - -As there is a more excellent appearance of the Spirit of God in the -holy Scriptures, than in any other book whatever, so it hath more -power and fitness to convey the Spirit, and make us spiritual, by -imprinting itself upon our hearts. As there is more of God in it, so -it will acquaint us more with God, and bring us nearer him, and make -the reader more reverent, serious, and divine. Let Scripture be first -and most in your hearts and hands, and other books be used as -subservient to it. The endeavours of the devil and papists to keep it -from you, doth show that it is most necessary and desirable to you. -And when they tell you, that all heretics plead the Scriptures, they -do but tell you, that it is the common rule or law of christians, -which therefore all are fain to pretend; as all lawyers and wranglers -plead the law of the land, be their cause never so bad, and yet the -laws must not be therefore concealed or cast aside: and they do but -tell you, that in their concealment or dishonouring the Scriptures, -they are worse than any of those heretics. When they tell you that -the Scriptures are misunderstood, and abused, and perverted to -maintain men's errors, they might also desire that the sun might be -obscured, because the purblind do mistake, and murderers and robbers -do wickedly by its light; and that the earth might be subverted, -because it bears all evil-doers; and highways stopped up, because men -travel in them to do evil; and food prohibited, because it nourisheth -men's diseases. And when they have told you truly of a law or rule -(whether made by pope or council) which bad men cannot misunderstand, -or break, or abuse and misapply, then hearken to them, and prefer that -law, as that which preventeth the need of any judgment. - -The writings of divines are nothing else but a preaching the gospel to -the eye, as the voice preacheth it to the ear. Vocal preaching hath the -pre-eminence in moving the affections, and being diversified according -to the state of the congregations which attend it: this way the milk -cometh warmest from the breast. But books have the advantage in many -other respects: you may read an able preacher, when you have but a mean -one to hear. Every congregation cannot hear the most judicious or -powerful preachers; but every single person may read the books of the -most powerful and judicious. Preachers may be silenced or banished, when -books may be at hand: books may be kept at a smaller charge than -preachers: we may choose books which treat of that very subject which we -desire to hear of; but we cannot choose what subject the preacher shall -treat of. Books we may have at hand every day and hour; when we can have -sermons but seldom, and at set times. If sermons be forgotten, they are -gone. But a book we may read over and over till we remember it; and if -we forget it, may again peruse it at our pleasure, or at our leisure. So -that good books are a very great mercy to the world. The Holy Ghost -chose the way of writing, to preserve his doctrine and laws to the -church, as knowing how easy and sure a way it is of keeping it safe to -all generations, in comparison of mere verbal tradition, which might -have made as many controversies about the very terms, as there be -memories or persons to be the preservers and reporters. - -Books are (if well chosen) domestic, present, constant, judicious, -pertinent, yea, and powerful sermons; and always of very great use to -your salvation; but especially when vocal preaching faileth, and -preachers are ignorant, ungodly, or dull, or when they are persecuted, -and forbid to preach. - -You have need of a judicious teacher at hand, to direct you what books -to use or to refuse. For among good books there are some very good -that are sound and lively: and some are good, but mean, and weak, and -somewhat dull: and some are very good in part, but have mixtures of -error, or else of incautelous, injudicious expressions, fitter to -puzzle than edify the weak. I am loth to name any of these latter -sorts (of which abundance have come forth of late); but to the young -beginner in religion, I may be bold to recommend (next to a sound -catechism) Mr. Rutherford's Letters, Mr. Robert Bolton's Works, Mr. -Perkins's, Mr. Whateley's, Mr. Ball, of Faith, Dr. Preston's, Dr. -Sibbs's, Mr. Hildersham's, Mr. Pink's Sermons, Mr. Joseph Rogers's, -Mr. Rich. Rogers, Mr. Richard Allen's, Mr. Gurnall's, Mr. Swinnock's, -Mr. Joseph Simonds's. And to establish you against popery, Dr. -Challoner's Credo Eccles. Cathol., Dr. Field, of the Church, Dr. -White's Way to the Church, with the Defence, Bishop Usher's Answer to -the Jesuit, and Chillingworth, with Drelincourt's Summary. And for -right principles about redemption, &c. Mr. Truman's Great -Propitiation, and of Natural and Moral Impotency; and Mr. William -Fenner, of Wilful Impenitency, Mr. Hotchkis, of Forgiveness of Sin. To -pass by many other excellent ones, that I may not name too many. - -To a very judicious, able reader, who is fit to censure all he reads, -there is no great danger in the reading the books of any seducers: it -doth but show him how little and thin a cloak is used, to cover a bad -cause. But, alas! young soldiers, not used to such wars, are startled -at a very sophism, or at a terrible threatening of damnation to -dissenters, (which every censorious sect can use,) or at every -confident, triumphant boast, or at every thing that hath a fair -pretence of truth or godliness. Injudicious persons can answer almost -no deceiver which they hear: and when they cannot answer them, they -think they must yield, as if the fault were not in them, but in the -case; and as if Christ had no wiser followers, or better defenders of -his truth, than they. Meddle not therefore with poison, till you -better know how to use it, and may do it with less danger, as long as -you have no need. - -As for play-books, and romances, and idle tales, I have already showed -in my "Book of Self-Denial," how pernicious they are, especially to -youth, and to frothy, empty, idle wits, that know not what a man is, -nor what he hath to do in the world. They are powerful baits of the -devil, to keep more necessary things out of their minds, and better -books out of their hands, and to poison the mind so much the more -dangerously, as they are read with more delight and pleasure: and to -fill the minds of sensual people with such idle fumes, and -intoxicating fancies, as may divert them from the serious thoughts of -their salvation: and (which is no small loss) to rob them of abundance -of that precious time, which was given them for more important -business; and which they will wish and wish again at last, that they -had spent more wisely. I know the fantastics will say, that these -things are innocent, and may teach men much good (like him that must -go to a whore-house to learn to hate uncleanness, and him that would -go out with robbers to learn to hate thievery): but I shall now only -ask them as in the presence of God, 1. Whether they could spend that -time no better? 2. Whether better books and practices would not edify -them more? 3. Whether the greatest lovers of romances and plays, be -the greatest lovers of the book of God, and of a holy life? 4. Whether -they feel in themselves that the love of these vanities doth increase -their love to the word of God, and kill their sin, and prepare them -for the life to come? or clean contrary? And I would desire men not to -prate against their own experience and reason, nor to dispute -themselves into damnable impenitency, nor to befool their souls by a -few silly words, which any but a sensualist may perceive to be mere -deceit and falsehood. If this will not serve, they shall be shortly -convinced and answered in another manner. - -_Direct._ XVII. Take heed that you receive not a doctrine of -libertinism as from the gospel; nor conceive of Christ as an -encourager of sin; nor pretend free grace for your carnal security or -sloth; for this is but to set up another gospel, and another Christ, -or rather the doctrine and works of the devil, against Christ and the -gospel, and to turn the grace of God into wantonness. - -Because the devil knoweth that you will not receive his doctrine in his -own name, his usual method is to propound and preach it in the name of -Christ, which he knoweth you reverence and regard. For if Satan -concealed not his own name and hand in every temptation, it would spoil -his game; and the more excellent and splendid is his pretence, the more -powerful the temptation is.[73] They that gave heed to seducing spirits -and doctrines of devils, no doubt thought better of the spirits and the -doctrines, especially seeming strict, (for the devil hath his -strictnesses,) "as forbidding to marry, and abstinence from meats which -God hath created to be received with thanksgiving," 1 Tim. iv. 1, 3. But -the strictnesses of the devil are always intended to make men loose. -They shall be strict as the Pharisees in traditions and vain ceremonies, -and building the tombs of the prophets, and garnishing the sepulchres of -the righteous, that they may hate and murder the living saints that -worship God in spirit and in truth. Licentiousness is the proper -doctrine of the devil, which all his strictness tendeth to promote. To -receive such principles is pernicious; but to father them upon Christ -and the gospel, is blasphemous. - -The libertines, antinomians, and autonomians of this age, have -gathered you too many instances. The libertine saith, "The heart is -the man; therefore you may deny the truth with your tongue, you may be -present at false worship, (as at the mass,) you need not suffer to -avoid the speaking of a word, or subscribing to an untruth or error, -or doing some little thing; but as long as you keep your hearts to -God, and mean well, or have an honest mental reservation, and are -forced to it by others, rather than suffer, you may say, or subscribe, -or swear any thing which you can yourselves put a lawful sense upon in -your own minds, or comply with any outward actions or customs to avoid -offence and save yourselves." - -The antinomians tell you, that "The moral law is abrogated, and that the -gospel is no law; (and if there be no law, there is no governor nor -government, no duty, no sin, no judgment, no punishment, no reward); -that the elect are justified before they are born, or repent, or -believe; that their sin is pardoned before it is committed; that God -took them as suffering and fulfilling all the law in Christ, as if it -had been they that did it in him: that we are justified by faith only in -our consciences: that justifying faith is but the believing that we are -justified: that every man must believe that he is pardoned, that he may -be pardoned in his conscience; and this he is to do by a divine faith, -and that this is the sense of the article, 'I believe the forgiveness of -sins,' that is, that my sins are forgiven; and that all are forgiven -that believe it: that it is legal and sinful to work or do any thing for -salvation: that sin once pardoned need not be confessed and lamented, or -at least, we need not ask pardon of sin daily, or of one sin oft: that -castigations are no punishments; and yet no other punishment is -threatened to believers for their sins; and consequently that Christ -hath not procured them a pardon of any sin after believing, but -prevented all necessity of pardon; and therefore they must not ask -pardon of them, nor do any thing to obtain it: that fear of hell must -have no hand in our obedience, or restraint from sin. And some add, that -he that cannot repent or believe, must comfort himself that Christ -repented and believed for him (a contradiction)."[74] Many such -doctrines of licentiousness the abusers of grace have brought forth. - -And the sect which imitateth the father of pride in affecting to be -from under the government of God, and to be the law-givers and rulers -of themselves and all others, (which I therefore call the -autonomians,) are licentious and much more. They equally contend -against Christ's government, and for their own: they fill the world -with wars and bloodshed, oppression and cruelty, and the ears of God -with the cries of the martyrs and oppressed ones; and all that the -spiritual and holy discipline of Christ may be suppressed, and -seriousness in religion made odious, or banished from the earth, and -that themselves may be taken for the centre, and pillars, and -lawgivers of the church, and the consciences of all men may be taught -to cast off all scruples or fears of offending God, in comparison of -offending them; and may absolutely submit to them; and never stick at -any feared disobedience to Christ: they are the scorners and -persecutors of strict obedience to the laws of God, and take those -that fear his judgments, to be men affrighted out of their wits; and -that to obey him exactly (which, alas! who can do, when he hath done -his best) is but to be hypocritical or too precise: but to question -their domination, or break their laws, (imposed on the world, even on -kings and states, without any authority,) this must be taken for -heresy, schism, or a rebellion, like that of Korah and his company. -This Luciferian spirit of the proud autonomians hath filled the -christian world with bloodshed, and been the greatest means of the -miseries of the earth, and especially of hindering and persecuting the -gospel, and setting up a pharisaical religion in the world: it hath -fought against the gospel, and filled with blood the countries of -France, Savoy, Rhaetia, Bohemia, Belgia, Helvetia, Polonia, Hungary, -Germany, and many more; that it may appear how much of the Satanical -nature they have, and how punctually they fulfil his will. - -And natural corruption containeth in it the seeds of all these -damnable heresies: nothing more natural to lapsed man, than to shake -off the government of God, and to become a lawgiver to himself, and as -many others as he can; and to turn the grace of God into wantonness. -Therefore the profane, that never heard it from any heretics but -themselves, do make themselves such a creed as this, that "God is -merciful, and therefore we need not fear his threatenings, for he will -be better than his word: it belongeth to him to save us, and not to -us, and therefore we may cast our souls upon his care, though we care -not for them ourselves. If he hath predestinated us to salvation, we -shall be saved; and if he have not, we shall not; whatever we do, or -how well soever we live. Christ died for sinners, and therefore though -we are sinners, he will save us. God is stronger than the devil, and -therefore the devil shall not have the most: That which pleaseth the -flesh, and doth God no harm, can never be so great a matter, or so -much offend him, as to procure our damnation. What need of so much ado -to be saved, or so much haste to turn to God, when any one that at -last doth but repent, and cry God mercy, and believe that Christ died -for him, shall be saved? Christ is the Saviour of the world, and his -grace is very great and free, and therefore God forbid that none -should be saved but those few that are of strict and holy lives, and -make so much ado for heaven. No man can know who shall be saved, and -who shall not; and therefore it is the wisest way, to do nobody any -harm, and to live merrily, and trust God with our souls, and put our -salvation upon the venture: nobody is saved for his own works or -deservings; and therefore our lives may serve the turn as well as if -they were more strict and holy." This is the creed of the ungodly; by -which you may see how natural it is to them to abuse the gospel, and -plead God's grace to quiet and strengthen them in their sin, and to -embolden themselves on Christ to disobey him. - -But this is but to set Christ against himself; even his merits and mercy -against his government and Spirit; and to set his death against the ends -of his death; and to set our Saviour against our salvation; and to run -from God and rebel against him, because Christ died to recover us to -God, and to give us repentance unto life; and to sin, because he died to -save his people from their sins, "and to purify a peculiar people to -himself zealous of good works," Matt. i. 21; Tit. ii. 14. "He that -committeth sin is of the devil; for the devil sinneth from the -beginning. For this purpose the Son of God was manifested, that he might -destroy the works of the devil," 1 John iii. 8; John viii. 44. - -_Direct._ XVIII. Watch diligently both against the more discernible -decays of grace, and against the degenerating of it into some carnal -affections, or something counterfeit, and of another kind. And so also -of religious duties. - -We are no sooner warmed with the celestial flames, but natural -corruption is inclining us to grow cold; like hot water, which loseth -its heat by degrees, unless the fire be continually kept under it. Who -feeleth not that as soon as in a sermon, or prayer, or holy -meditation, his heart hath got a little heat, as soon as it is gone, -it is prone to its former earthly temper, and by a little remissness -in our duty, or thoughts, or business about the world, we presently -grow cold and dull again. Be watchful, therefore, lest it decline too -far. Be frequent in the means that must preserve you from declining: -when faintness telleth you that your stomach is emptied of the former -meat, supply it with another, lest strength abate. You are rowing -against the stream of fleshly interest and inclinations; and therefore -intermit not too long, lest you go faster down by your ease, than you -get up by labour. - -[Sidenote: How grace may degenerate.] - -The degenerating of grace, is a way of backsliding, very common, and -too little observed. It is, when good affections do not directly cool, -but turn into some carnal affections somewhat like them, but of -another kind: as, if the body of a man, instead of dying, should -receive the life or soul of a beast, instead of the reasonable, human -soul. For instance: 1. Have you believed in God, and in Jesus Christ, -and loved him accordingly? You shall seem to do so still as much as -formerly, when your corrupted minds have received some false -representation of him; and so it is indeed another thing that you thus -corruptly believe and love. 2. Have you been fervent in prayer? You -shall be fervent still; if Satan can but corrupt your prayers, by -corrupting your judgment or affections, and get you to think that to -be the cause of God, which is against him; and that to be against him, -which he commandeth; and those to be the troublers of the church, -which are its best and faithfullest members: turn but your prayers -against the cause and people of God by your mistake, and you may pray -as fervently against them as you will. The same I may say of -preaching, and conference, and zeal: corrupt them once, and turn them -against God, and Satan will join with you for zealous and frequent -preaching, or conference, or disputes. 3. Have you a confidence in -Christ and his promise for your salvation? Take heed lest it turn into -carnal security, and a persuasion of your good estate upon ill -grounds, or you know not why. 4. Have you the hope of glory? Take heed -lest it turn into a careless venturousness of your soul, or the mere -laying aside of fear and cautelous suspicion of yourselves. 5. Have -you a love to them that fear the Lord? Watch your hearts, lest it -degenerate into a carnal or a partial love. Many unheedful young -persons of different sexes, at first love each other with an honest, -chaste, and pious love; but imprudently using too much familiarity, -before they were well aware it hath turned into a fleshly love, which -hath proved their snare, and drawn them further into sin or trouble. -Many have honoured them that fear the Lord, who insensibly have -declined to honour only those of them that were eminent in wealth and -worldly honour, or that were esteemed for their parts or place by -others, and little honoured the humble, poor, obscure christians, who -were at least as good as they: forgetting that the "things that are -highly esteemed among men, are abomination in the sight of God," Luke -xvi. 15; and that God valueth not men by their places and dignities in -the world, but by their graces and holiness of life. Abundance that at -first did seem to love all christians, as such, as far as any thing of -Christ appeared in them, have first fallen into some sect, and -over-admiring their party, and have set light by others as good as -them, and censured them as unsound, and then withdrawn their special -love, and confined it to their party, or to some few; and yet thought -that they loved the godly as much as ever, when it was degenerate into -a factious love. 6. Are you zealous for God, and truth, and holiness, -and against the errors and sins of others? Take heed lest you lose it, -while you think it doth increase in you. Nothing is more apt to -degenerate than zeal: in how many thousands hath it turned from an -innocent, charitable, peaceable, tractable, healing, profitable, -heavenly zeal, into a partial zeal for some party, or opinions of -their own; and into a fierce, censorious, uncharitable, scandalous, -turbulent, disobedient, unruly, hurting, and destroying zeal, ready to -wish for fire from heaven, and kindling contention, confusion, and -every evil work. Read well James iii. 7. So if you are meek or -patient, take heed lest it degenerate into stupidity or contempt of -those you suffer by. To be patient is not to be merely insensible of -the affliction; but by the power of faith to bear the sense of it, as -overruled by things of greater moment. - -How apt men are to corrupt and debase all duties of religion, is too -visible in the face of the far greatest part of the christian world. -Throughout both the eastern and the western churches, the papists, the -Greeks, the Armenians, the Abassines, and too many others, (though the -essentials of religion through God's mercy are retained, yet,) how -much is the face of religion altered from what it was in the days of -the apostles! The ancient simplicity of doctrine is turned into -abundance of new or private opinions, introduced as necessary articles -of religion: and, alas, how many of them false! So that christians, -being too proud to accept of the ancient test of christianity, cannot -now agree among themselves what a christian is, and who is to be -esteemed a christian; and so they deny one another to be christians, -and destroy their charity to each other, and divide the church, and -make themselves a scorn by their divisions to the infidel world: and -thus the primitive unity, charity, and peace is partly destroyed, and -partly degenerate into the unity, charity, and peace of several sects -among themselves. The primitive simplicity in government and -discipline, is with most turned into a forcible secular government, -exercised to advance one man above others, and to satisfy his will and -lusts, and make him the rule of other men's lives, and to suppress the -power and spirituality of religion in the world. The primitive -simplicity of worship is turned into such a mask of ceremony, and such -a task of formalities and bodily exercise, that if one of the -apostolical christians should come among them, he would scarce think -that this is the same employment which formerly the church was -exercised in, or scarce know religion in this antic dress. So that the -amiable, glorious face of christianity, is so spotted and defiled, -that it is hidden from the unbelieving world, and they laugh at it as -irrational, or think it to be but like their own: and the principal -hinderance of the conversion of heathens, Mahometans, and other -unbelievers, is the corruption and deformity of the churches that are -near them, or should be the instruments of their conversion. And the -probablest way to the conversion of those nations, is the true -reformation of the churches, both in east and west: which, if they -were restored to the ancient spirituality, rationality, and simplicity -of doctrine, discipline, and worship; and lived in charity, humility, -and holiness, as those whose hearts and conversations are in heaven, -with all worldly glory and honour as under their feet; they would then -be so illustrious and amiable in the eyes even of heathens and other -infidels, that many would flock into the church of Christ, and desire -to be such as they: and their light would so shine before these men, -that they would see their good works, and glorify their heavenly -Father, and embrace their faith. - -The commonest way of the degenerating of all religious duties, is into -this dead formality, or lifeless image of religion. If the devil can -but get you to cast off the spirituality and life of duty, he will -give you leave to seem very devout, and make much ado with outward -actions, words, and beads; and you shall have so much zeal for a dead -religion, or the corpse of worship, as will make you think that it is -indeed alive. By all means take heed of this turning the worship of -God into lip-service. The commonest cause of it is, a carnality of -mind (fleshly men will think best of the most fleshly religion); or -else a slothfulness in duty, which will make you sit down with the -easiest part. It is the work of a saint, and a diligent saint, to keep -the soul itself both regularly and vigorously employed with God. But -to say over certain words by rote, and to lift up the hands and eyes, -is easy: and hypocrites, that are conscious that they are void of the -life and spirituality of worship, do think to make all up with this -formality, and quiet their consciences, and delude their souls with a -handsome image. Of this I have spoken more largely in a book called, -"The Vain Religion of the Formal Hypocrite." - -Yet run not here into the contrary extreme, as to think that the body -must not worship God as well as the soul, or that the decent and -edifying determination of the outward circumstances of religion, and the -right ordering of worship, is a needless thing, or sinful; or that a -form of prayer in itself, or when imposed, is unlawful: but let the soul -and body of religion go together, and the alterable adjuncts be used, as -things alterable, while the life of holiness is still kept up. - -_Direct._ XIX. Promise not yourselves long life, or prosperity and -great matters in the world, lest it entangle your hearts with -transitory things, and engage you in ambitious or covetous designs, -and steal away your hearts from God, and destroy all your serious -apprehensions of eternity. - -Our own experience, and the alterations which the approach of death -makes upon the most, doth sensibly prove, that the expectation of a -speedy change, and reckoning upon a short life, doth greatly help us -in all our preparation, and in all the work of holiness through our -lives. Come to a man that lieth on his death-bed, or a prisoner that -is to die to-morrow, and try him with discourse of riches, or honours, -or temptations to lust, or drunkenness, or excess; and he will think -you are mad, or very impertinent, to tell him of such things. If he be -but a man of common reason, you shall see that he will more easily -vilify such temptations, than any religious persons will do, in their -prosperity and health. Oh how serious are we in repenting and perusing -our former lives, and casting up our accounts, and asking, What we -shall do to be saved, when we see that death is indeed at hand, and -time is at an end, and we must away! Every sentence of Scripture hath -then some life and power in it; every word of exhortation is savoury -to us; every reproof of our negligence and sin is then well taken; -every thought of sin, or Christ, or grace, or eternity, goes then to -the quick. Then time seems precious; and if you ask a man whether it -be better spent in cards and dice, and plays and feastings, and -needless recreations and idleness, or in prayer, and holy conference, -and reading and meditating on the word of God and the life to come, -and the holy use of our lawful labours; how easily will he be -satisfied of the truth, and confute the cavils of voluptuous -time-wasters! Then his judgment will easilier be in the right, than -learning or arguments before could make it.[75] In a word, the -expectation of the speedy approach of the soul into the presence of -the eternal God, and of our entering into an unchangeable, endless -life of joy or torment, hath so much in it to awaken all the powers of -the soul, that if ever we will be serious, it will make us serious, in -every thought, and speech, and duty. And therefore, as it is a great -mercy of God, that this life, which is so short, should be as -uncertain, and that frequent dangers and sicknesses call to us to look -about us, and be ready for our change; so usually the sickly, that -look for death, are most considerate: and it is a great part of the -duty of those that are in youth and health, to consider their frailty, -and the shortness and uncertainty of their lives, and always live as -those that wait for the coming of their Lord. And we have great reason -for it, when we are certain it will be ere long; and when we have so -many perils and weaknesses to warn us, and when we are never sure to -see another hour; and when time is so swift, so quickly gone, so -unrecoverable, and nothing when it is past. Common reason requireth -such to live in a constant readiness to die. - -But if youth or health do once make you reckon of living long,[76] and -make you put away the day of your departure, as if it were far off; -this will do much to deceive and dull the best, and take away the -power of every truth, and the life of every good thought and duty, and -all will be apt to dwindle into customariness and form. You will -hardly keep the faculties of the soul awake, if you do not still think -of death and judgment as near at hand. The greatest certainty of the -greatest change, and the greatest joy or misery for ever, will not -keep our stupid hearts awake, unless we look at all as near, as well -as certain. This is plain in the common difference that we find among -all men, between their thoughts of death in health, and when they see -indeed that they must presently die. They that in health could think -and talk of death with laughter, or lightly, without any awakening of -soul, when they come to die are oftentimes as much altered, as if they -had never heard before that they are mortal. By which it is plain, -that to live in the house of mirth is more dangerous than to live in -the house of mourning; and that the expectation of long life is a -grievous enemy to the operations of grace, and the safety of the soul. - -And it is one of the greatest strengtheners of your temptations to -luxury, ambition, worldliness, and almost every sin. When men think -that they shall have many years' leisure to repent, they are apt the -more boldly to transgress: when they think that they have yet many -years to live, it tempteth them to pass away time in idleness, and to -loiter in their race, and trifle in all their work, and to overvalue -all the pleasures, and honours, and shadows of felicity that are here -below. He that hath his life in his house or land, or hath it for -inheritance, will set more by it, and bestow more upon it, than if he -thought he must go out of it the next year. To a man that thinks of -living many years, the favour of great ones, the raising of his -estate, and name, and family, and the accommodations and pleasing of -his flesh, will seem great matters to him, and will do much with him, -and will make self-denial a very hard work. - -Therefore, though health be a wonderful great mercy, as enabling him -to duty that hath a heart to use it to that end; yet it is by accident -a very great danger and snare to the heart itself, to turn it from the -way of duty. The best life for the soul, is that which least -endangereth it by being over pleasing to the body, and in which the -flesh hath the smallest interest, to set up and plead against the -Spirit. Not but that the largest stock must be accepted and used for -God, when he trusteth us with it; for when he setteth us the hardest -work, we may expect his greatest help. But a dwelling as in tents, in -a constant unsettledness, in a movable condition, having little, and -needing little, never feeling any thing in the creature to tempt us to -say, "Soul, take thy rest;" this is to most the safest life, which -giveth us the freest advantages for heaven. - -Take heed therefore, as you love your souls, of falling into the snare -of worldly hopes, and laying designs for rising, and riches, and -pleasing yourselves in the thoughts and prosecution of these things, -for then you are in the readiest way to perdition; even to idolatrous -worldliness, and apostasy of heart from God, and opening a door to -every sin that seems but necessary to your worldly ends, and to odious -hypocrisy for a cloak to all this, and to quiet your guilty minds with -something that is like religion. When once you are saying, with -worldly security, as he, Luke xii. 17-19, "I will pull down my barns, -and build greater, and there will I bestow all my fruits and goods; -and I will say to my soul, Soul, thou hast much goods laid up for many -years, take thine ease, eat, drink, and be merry;" you are then -befooling yourselves, and near being called away as fools by death, -ver. 20, 21. And when, without a sense of the uncertainty of your -lives, you are saying, as those in James iv. 13, 14, "To-day or -to-morrow we will go into such a city, and continue there a year, and -buy, and sell, and get gain, whereas you know not what will be on the -morrow;" you forget what your lives are, that they are "a vapour -appearing a little while, and then vanishing away," ver. 14. "Boast -not thyself therefore of to-morrow, for thou knowest not what a day -may bring forth," Prov. xxvii. 1. - -_Direct._ XX. See that your religion be purely divine, and animated -all by God, as the beginning, the way, and the end; and that first -upon thy soul, and then upon all that thou hast or dost, there be -written "HOLINESS TO THE LORD;" and that thou corrupt not all with an -inordinate hypocritical respect to man. - -To be holy is to be divine, or devoted to God, and appropriated to -him, and his will, and use; and that our hearts and lives be not -common and unclean.[77] To be godly, is to live to God, as those that -from their hearts believe that he is God indeed, and that "he is the -rewarder of them that diligently seek him," that he is "our God -all-sufficient, our shield and exceeding great reward," Heb. xi. 6; -Gen. xv. 1; xvii. 1; and that "of him, and through him, and to him are -all things," that all may give the glory for ever unto him, Rom. xi. -36. As God is infinitely above all creatures, so living upon God, and -unto God, must needs advance us above the highest sensual life; and -therefore religion is transcendently above all sciences or arts. So -much of God as is in you and upon you, so much you are more excellent -than the highest worldly perfection can advance you to. God should be -the First, and Last, and All in the mind, and mouth, and life of a -believer. God must be the principal matter of your religion. The -understanding and will must be exercised upon him. When you awake you -should be still with him, Psal. cxxxix. 8. Your meditations of him -should be sweet, and you should be glad in the Lord, Psal. civ. 34. -Yet creatures, under him, may be the frequent, less principal matter -of your religion; but still as referred unto him. God must be the -author of your religion: God must institute it, if you expect he -should accept it and reward it. God must be the rule of your religion, -as revealing his will concerning it in his word. God must be the -ultimate end of your religion; it must be intended to please and -glorify him. God must be the continual motive and reason of your -religion, and of all you do: you must be able truly to fetch your -reason from heaven, and to say, I do it because it is his will; I do -it to please, and glorify, and enjoy him. God must be taken as the -Sovereign Judge of your religion, and of you, and of all you do; and -you must wholly look to his justification and approbation, and avoid -whatever he condemneth. Can you take God for your Owner, your -Sovereign, your Saviour, your sufficient Protector, your Portion, your -All? If not, you cannot be godly, nor be saved: if his authority have -not more power upon you, than the authority of the greatest upon -earth, you are atheistical hypocrites, and not truly religious, -whatever you pretend. If "holiness to the Lord" be written upon you, -and all that is yours, you are devoted to him as his own peculiar -ones. If your names be set upon your sheep, or plate, or clothes, you -will say, if another should take them, They are mine; do you not see -my mark upon them? Slavery to the flesh, the world, and the devil, is -the mark that is written upon the ungodly (upon the foreheads of the -profane, and upon the hearts of hypocrites and all); and Satan, the -world, and the flesh have their service. If you are consecrated to -God, and bear his name and mark upon you, tell every one that would -lay claim to you, that you are his, and resolved to live to him, to -love him, to trust him, and to stand or fall to him alone. Let God be -the very life, and sense, and end of all you do. - -When once man hath too much of your regard and observation, that you -set too much by his favour and esteem, or eye him too much in your -profession and practice; when man's approbation too much comforteth -you, and man's displeasure or dispraise doth too much trouble you; -when your fear, and love, and care, and obedience are too much taken -up for man; you so far withdraw yourselves from God, and are becoming -the servants of men, and friends of the world, and turning back to -bondage, and forsaking our Rock and Portion, and your excellency; the -soul of religion is departing from you, and it is dying and returning -to the dust. And if once man get the pre-eminence of God, and be -preferred and set above him in your hearts or lives, and feared, -trusted, and obeyed before him, you are then dead to God, and alive to -the world; and as men are taken for your gods, you must take up with -such a salvation as they can give you. If your alms and prayer are -done to be seen of men, and to procure their good thoughts and words; -if you get them, make your best of them; "for verily," your Judge hath -said unto you, "you have your reward," Matt. vi. 1-3. - -Not that man is absolutely to be contemned or disregarded.[78] No; under -God, your superiors must be obeyed; you must do wrong to none, and do -good to all, as far as in you lieth; you must avoid offence, and give -good example, and, under God, have so much regard to men, as to become -all things to all men for their salvation. But if once you set them -above their rank, and turn yourselves to an inordinate dependence on -them, and make too great a matter of their opinion or words concerning -you, you are losing your godliness or divine disposition, and turning it -into man-pleasing and hypocrisy. When man stands in competition with -God, for your first and chief regard, or in opposition to him, or as a -sharer in co-ordination with him, and not purely in subordination to -him, he is to be numbered with things to be forsaken. Even good men, -whom you must love and honour, and whose communion and help you must -highly value, yet may be made the object of your sin, and may become -your snare. Your honouring of them, or love to them, must not entice you -to desire inordinately to be honoured by them, nor cause you to set too -much by their approbation. If you do, you will find that while you are -too much eyeing man, you are losing God, and corrupting your religion at -the very heart. And you may fall among those, that, how holy soever, may -have great mistakes in matters of religion, tending to much sin, and may -be somewhat censorious against those that are not of their mind; and so -the retaining of their esteem, and the avoiding of their censures, may -become one of the greatest temptations of your lives. And you will find -that man-pleasing is a very difficult and yet unprofitable task. Love -Christ as he appeareth in any of his servants, and be followers of them -as they are followers of Christ, and regard their approbation as it -agreeth with Christ's: but O see that you are able to live upon the -favour of God alone, and to be quieted in his acceptance, though man -despise you; and to be pleased so far as God is pleased, though man be -displeased with you; and to rejoice in his justification, though men -condemn you with the odiousest slanders and the greatest infamy, and -cast out your names as evil-doers. See that God be taken as enough for -you, or else you take him not as your God; even as enough without man, -and enough against man; that you may be able to say, "If God be for us, -who can be against us? Who is he that condemneth? It is God that -justifieth," Rom. viii. 31, 33, 34. "Do I seek to please men? For if I -yet pleased men, I should not be a servant of Christ," Gal. i. 10. Jer. -xvii. 5-8, "Thus saith the Lord; Cursed be the man that trusteth in man, -and maketh flesh his arm, and whose heart departeth from the Lord. For -he shall be like the heath in the desert, and shall not see when good -cometh.[79]--Blessed is the man that trusteth in the Lord, and whose -hope the Lord is. For he shall be as a tree planted by the waters, and -that spreadeth out her roots by the river, and shall not see when heat -cometh, but her leaf shall be green; and shall not be careful in the -year of drought, neither shall cease from yielding fruit." Isa. ii. 22, -"Cease ye from man, whose breath is in his nostrils: for wherein is he -to be accounted of?" - -Having given you these directions, I must tell you in the conclusion, -that they are like food, that will not nourish you by standing on your -table, or like physic, that will not cure you by standing in the box: -they must be taken and digested, or you will find none of the benefit. -It is not the reading of them that will serve the turn to so great -use, as the safe proceeding and confirmation of beginners or novices -in religion: it will require humility to perceive the need of them; -and labour to learn, digest, and practise them. Those slothful souls, -that will refuse the labour, must bear the sad effects of their -negligence: there is not one of all these directions, as to the matter -of them, which can be spared. Study them, understand them, and -remember them, as things that must be done. If either a senselessness -of your necessity, or a conceit that the spirit must do it without so -much labour and diligence of your own, do prevail with you, to put off -all these with a mere approbation, the consequent may be sadder than -you can yet foresee. Though I suppose you to have some beginnings of -grace, I must tell you, that it will be comparatively a sad kind of -life, to be erroneous, and scandalous, and troublesome to the church, -or full of doubts, and fears, and passions, and to be burdensome to -others and yourselves! Yea, it is reason that you be very suspicious -of your sincerity, if you desire not to increase in grace, and be not -willing to use the means which are necessary to your increase. He is -not sincere, that desireth not to be perfect; and he desireth not -sincerely, who is not willing to be at the labour and cost, which is -necessary to the obtaining of the thing desired. I beseech you, -therefore, as you love the happiness of prudent, strong, and -comfortable christians, and would escape the misery of those grievous -diseases, which would turn your lives into languishing, -unserviceableness, and pain; that you seriously study these -directions, and get them into your minds, and memories, and hearts; -and let the faithful practice of them be your greatest care, and the -constant employment of your lives. - -FOOTNOTES: - -[46] I have since written a book on this subject, to which I refer the -reader for fuller direction. - -[47] Fere idem exitus est odii et amoris insani. Senec. de Ben. - -[48] Scientia quae est remota a justitia, calliditas potium quam -sapientia appellanda est. P. Scalig. Of the necessity of prudence in -religious men, read Nic. Videlius de Prudent. Veterum. The imprudences -of well meaning men have done as much hurt to the church sometimes as -the persecution of enemies. _e. g._ When Constantine, the son of -Constans, was emperor, some busy men would prove from the orthodox -doctrine of the Trinity, that his two brethren, Tiberius and -Heraclius, should reign with him: saying, Si in Trinitate credimus, -tres etiam coronemus; which cost the chief of them a hanging. Abbas -Urspergens. Edit. Melancth. p. 162. - -[49] Leg. Acost. 1. 4. c. 21 et 22. de fructu catechizandi. Et Li. 5. - -[50] Opus est imprimis duplici catechismo: Uno compendario et brevi -quem memoriter addiscant; ubi summa sit eorum omnium quae ad fidem et -mores Christiano sunt necessaria: altero uberiore, ubi eadem amplius, -dilucidiusque dicantur, et copiosius confirmentur: ut ille prior -discipulis potius, hic posterior ipsis praeceptoribus usu sit. Acosta, -l. 5. c. 14. p. 490. - -[51] Stoici dicunt virtutes sibi invicem ita esse connexas, ut qui -unam habuerit, omnes habeat. Laertius in Zenone. - -[52] Laert. saith of Cleanthes, Cum aliquando probo illi daretur, quod -esset timidus, at ideo inquit, parum pecco. - -[53] Qui discipulum rudem et elatum habet, contra ventum adverso -flumine navigat, serpentem nutrit, aconitum excolit, hostem docet. -Petrarch. Dial. 41. li. 2. - -[54] Beatus est cui vel in senectute contigerit, qua sapientiam -erasque opiniones consequi posset. Cicero de fin. - -[55] Even when a teacher is impatient with his people's -unprofitableness, they oft think highliest of their knowledge, and -they are proud while their dulness tireth out their guides: for, Quo -quisque est solertior et ingeniosior, hoc docet iracundius et -laboriosius. Quod enim ipse celeriter arripuit, id quum tarde percipi -videt, discruciatur. Cicero pro Ros. - -[56] Nihil homini metuendum nisi ne foelicitatem excludat. Solon in -Laert. p. 31. - -[57] Securus ergo sum de Christo Deo, et Domino meo. Haec Regi dicatis, -subigat ignibus, adigat bestiis, excruciet omnium tormentorum generibus, -si cessero, frustra sum in ecclesiae catholica baptizatus; nam si haec -praesens vita sola esset, et aliam quae vera est, non speraremus aeternam, -nec ita facerem ut modicum et temporaliter gloriarer, et ingratus -existerem qui suam fidem mihi contulit, Creatori. Victorianus ad -Hunnerychum in Vict. Utic. p. 461. Victor Uticensis saith, that before -the persecution of Hunnerychus these visions were seen: 1. All the -lights put out in the church, and a darkness and stink succeeded. 2. The -church filled with abundance of swine and goats. 3. Another saw a great -heap of corn unwinnowed, and a sudden whirlwind blew away all the chaff: -and after that, one came and cast out all the stricken dead and useless -corn, till a very little heap was left. 4. Another heard one cry on the -top of a mount, Migrate, migrate. 5. Another saw great stones cast from -heaven on the earth, which flamed and destroyed; but he hid himself in a -chamber, and none of them could touch him. Page 405. Sed hoc edificium -ubi construere visus est diabolus, statim illud destruere dignatus est -Christus. Id. ib. - -[58] Id. ib. saith that an Arian bishop being put over a city, all -that could take ship fled away to Spain, and the rest not only refused -all the temptations of the bishop, but also publicly celebrated the -divine mysteries in one of their houses; and the king being hereat -enraged, caused them in the open market-place to have their tongues -and right hands cut off by the root; and that they yet spake after as -well as before. And them that will not believe it, he referreth to one -of them then living, and honoured for this in the emperor's court, -that still spake perfectly. Page 462, 463. - -[59] Sulpitius Severus in Vit. Martini, noteth that none but bishops -were against him because he was unlearned and of no presence. - -Look more in your teachers at matter than fine words. Augustin. de -Cathechizand. rud. cap. 9. His maxime utile est nosse ita esse -praeponendas verbis sententias, ut praeponitur animus corpori: ex quo -fit, ut ita malle debeant veriores quam disertiores audire sermones, -sicut malle debent prudentiores quam formosiores habere amicos. -Noverint etiam non esse vocem ad aures Dei nisi animi affectum: ita -enim non irridebunt si aliquos antistites et ministros forte -animadverterint vel cum barbarismis et soloecismis Deum invocare, vel -eadem verba quae pronunciant, non intelligere, perturbateque -distinguere. Vid. Filesacum de Episc. autorit. p. 105. Poenituit -multos vanae sterilisque cathedrae. Juven. Italis Ciceronianis sum -iniquior, quia tantum loquuntur verba, non res, et rhetorica ipsorum -plerumque est [Greek: kolakeutike]: Est glossa sine textu: nux sine -nucleo: nubes sine pulvia. Plumae sunt meliores quam avis ipsa. -Buchozer. Take heed lest prejudice or any corruption possess your -minds, for then all that you hear will be unsavoury or unprofitable to -you: Magna debet esse eloquentia, quae invitis placeat, ait Senec. -praef. lib. 10. Controv. - -[60] Acosta noteth it as a great hinderance of the Indians' -conversion, that their teachers shift for better livings, and stay not -till they are well acquainted with the people, and that the bishops -are of the same temper: Haec tanta clades est animarum, ut satis -deplorari non possit; nihil sacerdos Christi praeclari proficiet in -salute Indorum, sine familiari et hominum et rerum notitia, l. 4. c. -10. p. 390. Sunt autem multi qui injuncto muneri copiose se -satisfacere existimant, orationem dominicam et symbolum et -salutationem angelicam, tum praecepta decalogi Hispani. idomate -identidem Indis recitantes, eorum infantes baptizantes, mortuos -sepelientes, matrimonio juvenes collocantes, et rem sacram festis -diebus facientis.--Neque conscientia, quam utinam cauterizatam non -habeant, mordentur quod dispersae sint oves Domini, &c. c. 7. p. 373. - -[61] Against uncharitableness and schism, see more in part. 2. ch. 23. - -[62] Utrumque imperium, et Mahometicum et pontificium ortum est, ex -dissidiis de doctrina--Cum in oriente dilaceratae essent ecclesiae--et -haec varietas in multorum animis dubitationes et odium religionis -christianae accenderet, et disciplina laxata esset, &c. Melancth. Ep. -Dedic. Chron. Carionis. - -[63] Ecclesia vera discreta est a coetu Cain, qui secesserat a patre, -et habuit suos ritus, et suam sectam. Ita statim initio verae doctrinae -vocem et veram ecclesiam pars humani generis deseruit. Carion Chronic. -lib. 1. p. 16. - -[64] When the Arian bishops had made Hunnerychus believe that the -orthodox turned the appointed disputation into popular clamour, and -were against the king, he forbad them to meet, or to baptize, or -ordain, and turned all the same laws against them which had been made -against the Arians. Victor. Utic. p. 447, 448. - -[65] Quiescerem nisi tantos talesque montes malitiae episcoporum, vel -caeterorum sacerdotum aut clericorum, in nostro quoque ordine erigi -adversus Deum vidissem. Gildas de Ex cid. Britan. Haec monent quales -sint etiam potentissimi, nobilissimi et optimi quique qui sine fide -sunt, et sine agnitione filii Dei, atque hinc sine omni bono, sine -ulla affectione pia, &c. Et quod etiam qui ex illis optimus esse -videtur, tamen sine fide omni tempore possit esse et fieri, quod Cain -fratri suo, modo non desit occasio: Neander Chron. p. 325 Lege et quae -habet de Regno Cainico, p. 38, 39. - -[66] Stoici dicunt cum nemine stultorum esse litigandum: omnesque -stultos insanire. Laert. in Zenone. - -[67] Consuming zeal doth use at last to burn up the owners of it. -Whatever they say or do against others in their intemperate violence, -they teach others at last to say and do against them, when they have -opportunity. How the orthodox taught the Arians to use severity -against them, may be seen in Victor. Utic. p. 447-449, in the edict of -Hunnerychus: Legem quam dudum Christiani Imperatores nostri contra eos -et alios haereticos pro honorificentia ecclesiae catholicae dederunt, -adversus nos illi proponere non erubuerunt, v. g. Rex Hun. &c. -Triumphalis et majestatis regiae probatur esse virtutis, mala in -autores consilia retorquere: quisquis enim pravitatis aliquid -invenerit, sibi imputet quod incurret.--Nullos conventus homousion -sacerdotes assumant, nec aliquid mysteriorum, quae magis polluunt, sibi -vendicent. Nullam habeant ordinandi licentiam.--Quod ipsarum legum -continentia demonstratur quas induxisse imperatoribus, &c. viz. Ut -nulla exceptis superstitionis suae antistibus ecclesia pateret; nullis -liceret aliis aut convictus agere, aut exercere conventus nec -ecclesias, aut in urbibus, aut in quibusdam minimis locis. - -[68] Sed perturbat nos opinionem varietas hominumque dissensio: Et -quia non idem contingit in sensibus, hos natura certos putamus: ilia -quae aliis sic, aliis secus, nec iisdem semper uno modo videntur, ficta -esse dicimus: quod est longe aliter.--Animis omnes tenduntur insidiae, -&c. Cicero de Legib. li. 1. p. 291. Vid. caet. - -[69] Namsi falsi et solo nomine tumidi, non modo non consulendi, sed -vitandi sunt, quibus nihil est importunius, nihil insulsius, &c. -Petrarch. Dial. 117. lib. 2. - -[70] Scientis est posse docere. Proverb. Sub indocto tamen doctus -evadere potes, afflatu aliquo divino, ut Cicero loquitur. Augustinus de -seipso testatur (cui non omnia credere nefas est) quod et Aristotelicas -Categorias, quae inter difficillima numerantur, et artes liberales, quas -singulas a praeceptoribus didicisse magnum dicitur) nullo tradente, omnes -intellexit. Bernardus item, vir doctrina et sanctitate clarissimus, -omnes suas literas (quarum inter cunctos sui temporis abundantissimus -fuit) in silvis et in agris didicit, non hominum magisterio, sed -meditando et orando, nec ullos unquam alios praeceptores habuit, quam -quercus et fagos. Petrarch. lib. 2. Dialog. 40. - -[71] Imperat (Rex) ut nostrae religionis illorum mensa nullum communem -haberent, neque cum Catholicis omnino vescerentur. Quae res non ipsis -aliquod praestitit beneficium, sed nobis maximum contulit lucrum: nam -sisermo eorum sicut cancer consuevit serpere, quanto magis communis -mensa ciborum potuit inquinare, cum dicat Apostolus, cum nefariis nec -cibum habere communem. Victor. Utic. p. 418. Magnum virtutis praesidium -societas bonorum, socius exemplo excitat, sermone recreat, consilio -instruit, orationibus adjuvat, autoritate continet, quae omnia solitudini -desunt. Jos. Acosta, 1. 4. c. 13. Dicunt Stoici amicitiam solos inter -bonos, quos sibi innicem studiorum similitudo conciliet, posse -consistere. Porro amicitiam ipsam societatem quandam esse dicunt omnium -quae sunt ad vitam necessaria, cum amicis ut nobismet ipsis utamur: atque -ob id amicum eligendum, amicorumque multitudinem inter expetenda ponunt: -inter malos non posse constare amicitiam. Laert. in Zenone. - -[72] Non tamen ut corporum, sic animorum morbi, transeunt ad nolentes: -Imo vero nobilis animus, vitiorum odio, ad amorem virtutis accenditur. -Petrarch. Dialog. de alior. morib. - -[73] Siquis est hoc robore animi, atque hac indole virtutis ac -continentiae, ut respuat omnes voluptates, omnemque vitae suae cursum -labore corporis, atque in animi contentione conficiat, quem non quies, -non remissio, non aequalium studia, non ludi, non convivia delectant; -nihil in vita expetendum putet nisi quod est cum laude et honore -conjunctum; hunc mea sententia divinis quibusdam bonis instructum -atque ornatum puto. Cic. pro Cael. - -[74] For sound principles in these points, read Mr. Gibbon's Sermon of -Justification, in the Morning Exercises at St. Giles'; and Mr. -Truman's two books before named, and Le Blank's Theses in Latin, with -the Thes. Salmuriens. &c. - -[75] Nemini exploratum potest esse quomodo sese habiturum sit corpus, -non dico ad annum sed ad vesperum. Cicero, 2 de fin. Dii boni! quid -est in hominis vita diu? Mihi ne diuturnum quidem quicquam videtur, in -quo est aliquid extremum. Cum enim id advenit, tum illud praeteriit, -effluxit: tantum remanet quod virtute et recte factis sit consecutus: -horae quidem cedunt, et dies, et menses, et anni, nec praeteritum tempus -unquam revertitur, nec quid sequatur sciri potest. Cic. in Cat. Maj. -Quem saepe transit, casus aliquando invenit. - -[76] Nihil tam firmum cui periculum non sit; etiam ab invalido. - -[77] De bonis et malis ita disserebat Plato: Finem esse Deo similem -fieri: Virtutem sufficere quidem ad bene beateque vivendum; caeterum -instrumentis indigere, corporis bonis, robore, sanitate, integritate -sensuum, &c. Exterioribus etiam, opibus, generis claritate, gloria, -&c. Ea et si non affluerint, nihilominus tamen beatum fore -sapientem.--Arbitratur et Deos humana cernere atque curare: et demones -esse--Porro in dialogis justitiam divinam legem arbitratus est, ut ad -juste agendum potentius persuaderet, ne post mortem poenas improbi -luerent. Laert. in Plat. - -[78] Alte spectare si voles, atque hanc sedem, et aeternam domum -contueri, neque sermonibus vulgi dederis te, nec in praeviis humanis -spem posueris rerum tuarum: suis te illecebris oportet ipsa virtus -trahat ad verum decus. Cicero somn. Scip. Coelestia semper spectato: -illa humana contemnito. Id. Ibid. - -[79] Nihil tam firmum cui periculum non sit; etiam ab invalido. - - - - - CHAPTER III. - - THE GENERAL GRAND DIRECTIONS FOR WALKING WITH GOD, IN A LIFE OF - FAITH AND HOLINESS: CONTAINING THE ESSENTIALS OF GODLINESS AND - CHRISTIANITY. - - -I am next to direct you in that exercise of grace, which is common to -all christians. Habits are for use: grace is given you, not only that -you may have it, but also that you may use it. And it is fit that we -direct you how to use it, before we direct you how to know that you -have it; because it is grace in exercise that you must discern; and -habits are not perceived in themselves, but by their acts; and the -more lively and powerful the exercise is, the more easily is grace -perceived: so that this is the nearest and surest way to a certainty -of our own sincerity:--he that useth grace most and best, hath most -grace; and he that hath most, and useth it most, may most easily be -assured that he hath it in sincerity and truth. - -In these directions, I shall begin with those great internal duties, -in which the very life of all religion doth consist; and the general -practice of these principles and graces: and all these generals shall -be briefly set together, for the easiness of understanding and -remembering them. And then I shall give you such particular -directions, as are needful, in subordination to those generals. - -[Sidenote: For a well-grounded faith.] - -_Grand Direct._ I. Labour to understand well the nature, grounds, -reason, and order of faith and godliness; and to believe upon such -grounds, so well understood, as will not suffer you to stagger, or -entertain a contrary belief. - -Ignorance and ungrounded or ill-grounded persuasions in matters of -religion, are the cause that abundance of people delude themselves, -with the empty name and dead profession of a faith and religion which -they never were indeed possessors of. I know there are low degrees of -knowledge, comparatively, in many that are true believers; and that -there may be much love and holiness, where knowledge is very small or -narrow, as to the objective extent of it; and that there is a -knowledge that puffeth up, while charity edifieth; and that in many -that have the narrower knowledge, there may be the fastest faith and -adherence to the truth, which will conquer in the time of trial. But -yet I must tell you, that the religion which you profess, is not, -indeed, your own religion, if you know not what it is, and know not in -some measure the true grounds and reasons why you should be of that -religion. If you have only learned to say your creed, or repeat the -words of christian doctrine, while you do not truly understand the -sense; or if you have no better reasons why you profess the christian -faith, than the custom of the country, or the command of princes or -governors, or the opinion of your teachers, or the example of your -parents, friends, or neighbours; you are not christians indeed. You -have a human belief or opinion, which objectively is true; but -subjectively in yourselves, you have no true, divine belief. I -confess, there may be some insufficient, yea, and erroneous reasons, -which a true believer may mistakingly make use of, for the proof of -certain fundamental truths; but then that same man hath some other -reason for his reception of that truth, which is more sound: and his -faith is sound, because of those sound, infallible principles, though -there be a mixture of some other reasons that are unsound. The true -believer buildeth on the rock, and giveth deep rooting to the holy -seed, Matt. vii. 24; xiii. 5-8. Though some deluded men may tell you, -that faith and reason are such enemies, that they exclude each other -as to the same object; and that the less reason you have to prove the -truth of the things believed, the stronger and more laudable is your -faith; yet, when it cometh to the trial, you will find, that faith is -no unreasonable thing; and that God requireth you to believe no more, -than you have sufficient reason for, to warrant you, and bear you out; -and that your faith can be no more, than is your perception of the -reasons why you should believe; and that God doth suppose reason, when -he infuseth faith, and useth reason in the use of faith. They that -believe, and know not why, or know no sufficient reason to warrant -their belief, do take a fancy, an opinion, or a dream, for faith. I -know that many honest-hearted christians are unable to dispute for -their religion, or to give to others a satisfactory account of the -reasons of their faith or hope; but yet they have the true -apprehension of some solid reasons in themselves; and they are not -christians they know not why: and though their knowledge be small as -to the number of propositions known, yet it doth always extend to all -that is essential to Christianity and godliness, and they do not -believe they know not what; and their knowledge is greater -intensively, and in its value and operation, than the knowledge of the -learnedst ungodly man in the world. - -Though I may not here digress, or stay so long, as largely to open to -you the nature, grounds, reason, and method of faith and godliness -which I am persuading you to understand, yet I shall first lay before -you a few propositions, which will be useful to you when you are -inquiring into these things, and then a little open them unto you. - -_Prop._ 1. A life of godliness is our living unto God as God, as being -absolutely addicted to him. - -2. A life of faith is a living upon the unseen, everlasting happiness -as purchased for us by Christ, with all the necessaries thereto, and -freely given us by God. - -3. The contrary life of sense and unbelief, is a living, in the -prevalency of sense or flesh, to this present world, for want of such -believing apprehensions of a better, as should elevate the soul -thereto, and conquer the fleshly inclination to things present. - -4. Though man in innocency, needing no Redeemer, might live to God -without faith in a Redeemer; yet lapsed man is not only unable to -redeem himself, but also unable to live to God without the grace of -the Redeemer. It was not only necessary that he satisfy God's justice -for us, that he may pardon and save us without any wrong to his -holiness, wisdom, or government; but also that he be our teacher by -his doctrine and his life, and that he reveal from heaven the Father's -will, and that objectively in him we may see the wonderful -condescending love and goodness of a reconciled God and Father, and -that effectually he illuminate, sanctify, and quicken us by the -operations of his word and Spirit, and that he protect and govern, -justify and glorify us; and be the Head of restored man, as Adam was -the root of lapsed man, and as the lapsed spirits had their head: and -therefore we must wholly live upon him as the Mediator between God and -man, and the only Saviour by merit and by efficacy. - -5. Faith is a knowledge by certain credible testimony or revelation -from God by means supernatural or extraordinary. - -6. The knowledge of things naturally revealed (as the cause by the -effect, &c.) is in order before the knowledge or belief of things -revealed supernaturally. - -7. It is matter of natural revelation that there is a God;[80] that he -is infinite in his immensity and eternity, in his power, wisdom, and -goodness; that he is the First Cause and ultimate End of all things; -that he is the Preserver and overruling Disposer of all things, and the -supreme Governor of the rational world, and the great Benefactor of all -mankind, and the special favourer and rewarder of such as truly love -him, seek him, and obey him: also that the soul of man is immortal; and -that there is a life of reward or punishment to come, and that this life -is but preparatory unto that: that man is bound to love God his Maker, -and serve him, with all his heart and might; and to believe that this -labour is not vain: that we must do our best to know God's will, that we -may do it. This, with much more, (of which some part was mentioned, -chap. 1,) is of natural revelation, which infidels may know. - -8. There is so admirable a concord and correspondency of natural -divinity with supernatural, the natural leading towards the -supernatural, and the supernatural falling in so meet where the natural -endeth, or falls short, or is defective, that it greatly advantageth us -in the belief of supernatural divinity.[81] Nay, as the law of nature -was exactly fitted to man in his natural innocent state; so the law and -way of grace in Christ is so admirably and exactly fitted to the state -of lapsed man for his recovery and salvation, that the experience which -man hath of his sin and misery, may greatly prepare him to perceive and -believe this most suitable gospel or doctrine of recovery. And though it -may not be called natural, as if it were fitted to innocent nature, or -as if it were revealed by natural ordinary means, yet it may be so -called, as it is exactly suited to the restoration of lapsed miserable -nature; even as Lazarus his restored soul, though supernaturally -restored, was the most natural associate of his body; or as bread, or -milk, or wine, though it should fall from heaven, is in itself the most -natural food for man. - -9. The same things in divinity which are revealed naturally to all, -are again revealed supernaturally in the gospel; and therefore may and -must be the matter both of natural knowledge and of faith. - -10. When the malicious tempter casteth in doubts of a Deity, or other -points of natural certainty, it so much discrediteth his suggestions, -as may help us much to reject them when withal he tempteth us to doubt -of the truth of the gospel. - -11. There are many needful appurtenances to the objects of a divine -faith, which are the matter of a human faith. (Of which more anon.) - -12. Christ, as Mediator, is the way, or principal means to God, as -coming to restore man to his Maker. And so faith in Christ is but the -means to bring us to the love of God, though in time they are connexed. - -13. Knowledge and faith are the eye of the new creature, and love is -the heart; there is no more spiritual wisdom, than there is faith; and -there is no more life, or acceptable qualification, or amiableness, -than there is love to God. - -14. All truths in divinity are revealed in order to a holy life; both -faith and love are the principles and springs of practice. - -15. Practice affordeth such experience to a believing soul, as may -confirm him greatly in the belief of those supernatural revelations, -which he before received without that help. - -16. The everlasting fruition of God in glory being the end of all -religion, must be next the heart, and most in our eye, and must -objectively animate our whole religion, and actuate us in every duty. - -17. The pleasing of God being also our end, and both of these (enjoying -him and pleasing him) being in some small foretastes attainable in this -life, the endeavour of our souls and lives must be by faith to exercise -love and obedience; for thus God is pleased and enjoyed. - -18. All things in religion are fitted to the good of man, and nothing -to his hurt: God doth not command us to honour him by any thing which -would make us miserable; but by closing with and magnifying his love -and grace.[82] - -19. But yet it is his own revelation by which we must judge what is -finally for our good or hurt; and we may not imagine that our shallow -or deceivable wit is sufficient to discern without his word, what is -best or worst for us; nor can we rationally argue from any present -temporal adversity or unpleasing bitterness in the means, that "This -is worst for us, and therefore it is not from the goodness of God:" -but we must argue in such cases, "This is from the goodness and love -of God, and therefore it is best." - -20. The grand impediment to all religion and our salvation, which -hindereth both our believing, loving, and obeying, is the inordinate -sensual inclination to carnal self and present transitory things, -cunningly proposed by the tempter to insnare us, and divert and steal -away our hearts from God and the life to come. The understanding of -these propositions will much help you in discerning the nature and -reason of religion. - -[Sidenote: To use Christ and live upon him as our Mediator.] - -_Grand Direct._ II. Diligently labour in that part of the life of -faith, which consisteth in the constant use of Christ as the means of -the soul's access to God, acceptance with him, and comfort from him: -and think not of coming to the Father, but by him. - -To talk and boast of Christ is easy, and to use him for the increase -of our carnal security, and boldness in sinning: but to live in the -daily use of Christ to those ends of his office, to which he is by us -to be made use of, is a matter of greater skill and diligence, than -many self-esteeming professors are aware of. What Christ himself hath -done, or will do, for our salvation, is not directly the thing that we -are now considering of; but what use he requireth us to make of him in -the life of faith. He hath told us, that his flesh is meat indeed, and -his blood is drink indeed; and that except we eat his flesh and drink -his blood, we have no life in us. Here is our use of Christ, expressed -by eating and drinking his flesh and blood, which is by faith.[83] The -general parts of the work of redemption, Christ hath himself performed -for us without asking our consent, or imposing upon us any condition -on our parts, without which he would not do that work: as the sun doth -illustrate and warm the earth whether it will or not, and as the rain -falleth on the grass without asking whether it consent, or will be -thankful; so Christ, without our consent or knowledge, did take our -nature, and fulfil the law, and satisfy the offended Lawgiver, and -merit grace, and conquer Satan, death, and hell, and became the -glorified Lord of all: but for the exercise of his graces in us, and -our advancement to communion with God, and our living in the strength -and joys of faith, he is himself the object of our duty, even of that -faith which we must daily and diligently exercise upon him: and thus -Christ will profit us no further than we make use of him by faith. It -is not a forgotten Christ that objectively comforteth or encourageth -the soul; but a Christ believed in, and skilfully and faithfully used -to that end. It is objectively (principally) that Christ is called our -wisdom, 1 Cor. i. 30. The knowledge of him, and the mysteries of grace -in him, is the christian or divine philosophy or wisdom, in opposition -to the vain philosophy which the learned heathens boasted of. And -therefore Paul determined to know nothing but Christ crucified, that -is, to make ostentation of no other knowledge, and to glory in nothing -but the cross of Christ, and so to preach Christ as if he knew nothing -else but Christ. See 1 Cor. i. 23; ii. 2; Gal. vi. 14. And it is -objectively that Christ is said to dwell in our hearts by faith, Eph. -iii, 17. Faith keepeth him still upon the heart by continual -cogitation, application, and improvement: as a friend is said to dwell -in our hearts, whom we continually love and think of. - -Christ himself teacheth us to distinguish between faith in God, (as -God,) and faith in himself (as Mediator): John xiv. 1, "Let not your -heart be troubled: ye believe in God;" (or, believe ye in God?) -"believe also in me." These set together are the sufficient cure of a -troubled heart.[84] It is not faith in God as God, but faith in Christ -as Mediator, that I am now to speak of; and that not as it is -inherent in the understanding, but as it is operative on the heart -and in the life: and this is not the smallest part of the life of -faith, by which the just are said to live. Every true christian must -in his measure be able to say, with Paul, Gal. ii. 20, "I am crucified -with Christ: nevertheless I live; yet not I, but Christ liveth in me: -and the life which I now live in the flesh, I live by the faith of the -Son of God, who loved me, and gave himself for me." The pure Godhead -is the beginning and the end of all; but Christ is "the image of the -invisible God, the first-born of every creature; and by him all things -were created that are in heaven and that are in earth, visible and -invisible, whether they be thrones, or dominions, or principalities, -or powers, all things were created by him and for him: and he is -before all things, and by him all things do consist. And he is the -head of the body, the church; who is the beginning, the first-born -from the dead; that in all things he might have the pre-eminence," -Col. i. 16-19. "In him it is that we who were sometime far off, are -made nigh, even by his blood: for he is our peace, who hath reconciled -both Jew and gentile unto God in one body by the cross, having slain -the enmity thereby: and came and preached peace to them that were far -off, and to them that were nigh. For through him we both have an -access by one Spirit unto the Father: so that now we are no more -strangers and foreigners, but fellow-citizens with the saints, and of -the household of God," Eph. ii. 13, 14, 16-19. "In him" it is that "we -have boldness and access with confidence through faith in him," Eph. -iii. 12. "He is the way, the truth, and the life: and no man cometh to -the Father, but by him," John xiv. 6. It is "by the blood of Jesus -that we have boldness" (and liberty) "to enter into the holiest: by a -new and living way which he hath consecrated for us through the vail, -that is to say, his flesh." Because "we have so great a Priest over -the house of God, we may draw near with a true heart, in full -assurance of faith," &c. Heb. x. 19-22. "By him it is that we have -access by faith into this grace wherein we stand, and boast in hope of -the glory of God," Rom. v. 1, 2. So that we must have "all our -communion with God through him." - -Supposing what I have said of this subject in my "Directions for a -Sound Conversion," Direct. 5, (which I hope the reader will peruse,) I -shall here briefly name the uses which we must make of Christ by -faith, in order to our holy converse with God:[85] but I must tell you -that it is a doctrine which requireth a prepared heart, that hath life -within to enable it to relish holy truth, and to dispose it to -diligence, delight, and constancy in practice. A senseless reader will -feel but little savour in it, and a sluggish reader that suffereth it -to die as soon as it hath touched his ears or fantasy, will fall short -of the practice and the pleasure of this life. He must have faith -that will live by faith: and he must have the heart and nature of a -child, that will take pleasure in loving, reverent, and obedient -converse with a father. - -1. The darkness of ignorance and unbelief is the great impediment of -the soul that desireth to draw near to God. When it knoweth not God, -or knoweth not man's capacity of enjoying him, and how much he -regardeth the heart of man; or knoweth not by what way he must be -sought and found; or when he doubteth of the certainty of the word -which declareth the duty of the hopes of man: all this, or any of -this, will suppress the ascending desires of the soul, and clip its -wings, and break the heart of its holy aspirings after God, by killing -or weakening the hopes of its success. - -Here then make use of Jesus Christ, the great Revealer of God and his -will to the blinded world, and the great Confirmer of the divine -authority of his word. Life and immortality are brought more fully to -light by the gospel, than ever they were by any other means. Moses and -the prophets did bring with their doctrine sufficient evidence of its -credibility. But Christ hath brought both a fuller revelation, and a -fuller evidence to help belief. An inspired prophet, which proveth his -inspiration to us, is a credible messenger: but when God himself shall -come down into flesh, and converse with man, and teach him the knowledge -of God, and the way to life, and tell him the mysteries of the world to -come, and seal his testimony with unquestionable proofs, who will not -learn of such a Teacher? and who will deny belief to such a Messenger, -except absurd, unreasonable men? Remember, then, when ignorance or -unbelief would hinder your access to God, that you have the ablest -Teacher and the surest Witness to acquaint you with God in all the -world. If God had sent an angel from heaven, to tell you what he is, and -what he requireth of you, and what he will do for you, would it not be -very acceptable to you? But he hath done much more; he hath sent his -Son:[86] the Deity itself hath appeared in flesh: he that hath seen God, -and he that is God, hath come among men to acquaint them with God. His -testimony is more sure and credible than any angel's. Heb. i. 1-3, "God, -who at sundry times and in divers manners spake in times past to the -fathers by the prophets, hath in these last days spoken to us by his -Son." John i. 18, "No man hath seen God at any time; the only-begotten -Son, who is in the bosom of the Father, he hath declared him." We have -"neither heard the voice of God, nor seen his shape," John v. 37. "No -man hath seen the Father, save he which is of God; he hath seen the -Father," John vi. 46. "No man knoweth the Father, save the Son, and he -to whomsoever the Son will reveal him," Matt. xi. 27. What more can we -desire, that is short of the sight of the glory of God, than to have him -revealed to us by a messenger from heaven, and such a messenger as -himself has seen him, and is God himself? Plato and Plotinus may -describe God to us according to their dark conjectures; something we may -discern of him by observing his works; but Christ hath declared what he -saw, and what he knew, beyond all possibility of mistake. And lest his -own testimony should seem questionable to us, he hath confirmed it by a -life of miracles, and by rising from the dead himself, and ascending -visibly to heaven; and by the Holy Ghost, and his miraculous gifts, -which he gave to the messengers of his gospel. Had it been no more than -his resurrection from the dead, it had been enough to prove the utter -unreasonableness of unbelief. - -2. It is also a great impediment to the soul in its approach to God, -that infinite distance disableth us to conceive of him aright. We say, -as Elihu, Job xxxvi. 26, "Behold, God is great, and we know him not." -And, indeed, it is impossible that mortal man should have any adequate -apprehensions of his essence. But in his Son he hath come down to us, -and showed himself in the clearest glass that ever did reveal him. -Think of him therefore as he appeared in our flesh; as he showed -himself in his holiness and goodness to the world. You may have -positive thoughts of Jesus Christ; though you may not think that the -Godhead was flesh, yet may you think of it as it appeared in flesh. It -may quiet the understanding to conceive of God as incarnate, and to -know that we cannot yet know him as he is, or have any adequate -conceptions of him. These may delight us till we reach to more. - -3. It hindereth the soul's approach to God, when the infinite distance -makes us think that God will not regard or take notice of such -contemptible worms as we: we are ready to think that he is too high -for our converse or delight. In this case the soul hath no such -remedy, as to look to Christ; and see how the Father hath regarded us, -and set his heart upon us, and sent his Son to seek and save us. Oh -wonderful, astonishing condescension of eternal love! Believe that God -assumed flesh to make himself familiar with man; and you can never -question whether he regard us, or will hold communion with us. - -4. It hindereth our comfortable access to God, when we are deterred by -the glory of his infiniteness and majesty. As the eye is not able to -gaze upon the sun, unless it be overshadowed; so the soul is afraid of -the majesty of God, and overwhelmed by it, when it should be delighted -in it. Against this there is no such remedy, as to behold God -appearing to us in his Son, where his majesty is veiled, and where he -approacheth us familiarly in our nature, to invite us to him with holy -confidence and reverent boldness. Christ did not appear in a terrible -form: women durst discourse with him; beggars, and cripples, and -diseased people durst ask his help; sinners durst eat with him: the -proud contemned him, but the lowly were not frightened from him. He -"took upon him the form of a servant, and made himself of no -reputation," that he might converse familiarly with the meanest, and -those of no reputation. Though we may not debase the Godhead, to -imagine that it is humbled in glory, as it was on earth, in the flesh -of Christ; yet this condescension is unspeakable encouragement to the -soul to come with boldness unto God, that was frighted from him. - -5. When the guilt of sin affrighteth us from God, and we are thinking -that God will not accept such great offenders as we have been, then -Christ is our remedy, who hath paid our debt, and borne our stripes, -and procured and sealed us a pardon by his blood.[87] Shall pardoned -sins drive us from him that pardoneth them? He hath justified us by -his righteousness. The curse and damnation are terrible indeed; but he -hath taken them away, and given us a free discharge. - -6. The infirmities also of our souls in duty, are oftentimes a great -discouragement to us, in our approaches to the most holy, jealous God. -To find so little knowledge of God, so little love to him, such cold -desires, such wandering and distracted thoughts, such dull requests: it -is hard to have lively and thankful apprehensions of God's acceptance of -such defective, lame meditations or prayers; but we are apt to think -that he will abhor both them and us, and that he can take no pleasure in -them, yea, that it is as good not pray at all. Here faith hath full -relief in Christ: two things it can say from him to encourage the -fearful soul: (1.) That our acceptance with the Father is through the -merits of his Son; and he is worthy, though we are unworthy. If we have -but the worthiness of faith, and repentance, and sincere desire, Christ -hath the worthiness of perfect holiness and obedience for us. We go not -to the Father in our own names, but in his; and whatever we ask the -Father in the name of Christ according to his will, he will give it us, -John xvi. 23; xiv. 13; xv. 16. (2.) That all the infirmities of our -souls and services are forgiven us through Christ: he hath undertaken to -answer for them all, and to justify us from all such accusations. By -faith thou mayst, as it were, hear Christ thus speaking for thine -encouragement: Go boldly, poor sinner, into my Father's presence: fear -not the guilt of thy sins, nor the imperfection of thy prayers; as long -as thou truly repentest of them, and desirest to be delivered from them, -and trustest in me, I am thy worthiness; my righteousness is perfect -without spot; I have taken all thy faults and failings upon me; I have -undertaken to answer for all the imperfections of thy holy things: -sincerity is thy endowment; perfection is mine: trust me in the -performance of the trust which I have undertaken. - -7. Sometimes, the soul that would draw near to God, is overwhelmed -with grief and terror, so that the sense of sin, and danger, and -misery do even distract men, and cast them into an agony; so that they -say with David, Psal. lxxvii. 2-4, "My soul refused to be comforted, I -remembered God and was troubled; I complained: and my spirit was -overwhelmed. Thou holdest mine eyes waking: I am so troubled that I -cannot speak." Yea, they think they feel God thrust them from him, and -tell them that he hath utterly forsaken them. In this case, faith must -look to Christ, and remember that he was in an agony when he prayed, -and in greater agony than ever you were, so that he sweat even drops -of blood; and yet in that agony he prayed more earnestly, Luke xxii. -44. He himself once cried out upon the cross, "My God, my God, why -hast thou forsaken me?" and yet he was the beloved of the Father, and -is now at his right hand in glory: and all this he did that we might -not be forsaken. He hath removed the enmity: he hath reconciled us to -God. By grief he passed himself to joy, and he will wipe away his -servants' tears, and cause their griefs to end in joy. - -8. Sometimes, the soul that would draw near to God, is molested with a -storm of hideous temptations, and even confounded with a swarm of -disordered, perplexed thoughts. Satan assaulteth it with temptations -to despair, temptations to horrid blasphemous thoughts, temptations to -entangle, intermit, corrupt, or pervert the duty which they are about; -so that the soul is discouraged, overwhelmed, and broken with the -inward assaults, and troubles, and distractions which it undergoeth. -In this case faith hath a Saviour suitable to our relief. It can look -to him that was tempted in all points like as we are, without sin, and -is now such a High Priest as can be touched with the feeling of our -infirmities; and therefore we may come boldly to the throne of grace, -that we may obtain mercy and find grace to help in time of need, Heb. -iv. 14-16. "In all things it behoved him to be made like unto his -brethren, that he might be a merciful and faithful High Priest, in -things pertaining to God, to make reconciliation for the sins of the -people: for he himself having suffered being tempted, he is able to -succour them that are tempted," Heb. ii. 17, 18. He submitted not only -to be tempted by Satan, but tempted in a wilderness, where he had no -man to comfort him; and to be tempted to the most horrid blasphemy and -wickedness, even to fall down and worship the devil himself: and he -suffered the tempter violently to carry him to the pinnacle of the -temple, Matt. iv. What should we think of ourselves, if we had been -used thus? Should we not think that God had utterly forsaken us? He -suffered himself to be tempted also by men; by the abuses and -reproaches of his enemies; by the desertion of his followers; by the -carnal counsel of Peter, persuading him to put by the death which he -was to undergo. And he that made all temptations serve to the triumph -of his patience, and conquering power, will give the victory also to -his grace, in the weakest soul. - -9. It would be the greatest attractive to us to draw near to God, and -make the thoughts of him pleasant to us, if we could but believe that he -dearly loveth us, that he is reconciled to us, and taketh us for his -children, and that he taketh pleasure in us, and that he resolveth for -ever to glorify us with his Son; and that the dearest friend that we -have in the world, doth not love us the thousandth part so much as he. -And all this in Christ, is clearly represented to the eye of faith. All -this is procured for believers by him; and all this is given to -believers in him: in him God is reconciled to us: he is our Father, and -dwelleth among us, and in us, and walketh in us, and is our God, 2 Cor. -vi. 16-18. Light and heat are not more abundant in the sun, than love is -in Jesus Christ. To look on Christ, and not perceive the love of God, is -as to look on the sun, and not to see and acknowledge its light. -Therefore whenever you find your hearts averse to God, and to have no -pleasure in him, look then to Jesus, and observe in him the unmeasurable -love of God: that "you may be able to comprehend with all the saints, -what is the breadth and length, and depth and height, and to know the -love of Christ which passeth knowledge, that you may be filled with all -the fulness of God," Eph. iii. 18, 19. Love and goodness are that to the -will, which delicious sweetness is to the sensitive appetite. Draw near -then and taste the feast of love which God hath prepared and proposed by -his Son. Dost thou not see or feel the love of God? Come near, and look -upon God incarnate; upon a crucified Christ; upon the covenant sealed in -his blood; upon all the benefits of his redemption; upon all the -privileges of the saints; and upon the glory purchased, possessed, and -promised by him: put thy hand into his wounded side, and be not -faithless, but believing; and then thou wilt cry out, "My Lord, and my -God." - -10. So also, when the soul would fain perceive in itself the flames of -love to God, it is the beholding of Christ by faith, which is the -striking of fire, and the effectual means of kindling love. And this -is the true approach to God, and the true communion and converse with -him: so far as we love him, so far we draw near him, and so far we -have true communion with him. Oh what would the soul of a believer -give, that it could but burn in love to God, as oft as in prayer, or -meditation, or conference, his name and attributes are mentioned or -remembered! For this, there is no such powerful means, as believingly -to look on Christ, in whom such glorious love appeareth, as will draw -forth the love of all that by a lively faith discern it. Behold the -love that God hath manifested by his Son, and thou canst not but love -him who is the spring of this transcendent love. In the law God -showeth his frowning wrath; and therefore it breedeth the "spirit of -bondage unto fear:" but in Christ God appeareth to us not only as -loving us, but as love itself; and therefore as most lovely to us, -giving us the spirit of adoption, or of filial love, by which we fly -and cry to him as our Father. - -11. The actual undisposedness and disability of the soul, to prayer, -meditation, and all holy converse with the blessed God, is the great -impediment of our walking with him; and against this our relief is all -in Christ. He is filled with the Spirit, to communicate to his -members: he can quicken us when we are dull: he can give us faith when -we are unbelieving: he can give us boldness when we are discouraged: -he can pour out upon us the Spirit of supplication, which shall help -our infirmities, when we know not what to pray for as we ought. Beg of -him, then, the spirit of prayer: and look to his example, who prayed -with strong cries and tears, and continued all the night in prayer, -and spake a parable to this end, that we should always pray, and not -wax faint, Luke xviii. 1. Call to him, and he that is with the Father -will reach the hand of his Spirit to you, and will quicken your -desires, and lift you up. - -12. Sometimes, the soul is hearkening to temptations of unbelief, and -doubting whether God observe our prayers, or whether there is so much -to be got by prayer as we are told. In such a case faith must look to -Christ, who hath not only commanded it, and encouraged us by his -example; but also made us such plentiful promises of acceptance with -God, and the grant of our desires. Recourse to these promises will -animate us to draw nigh to God. - -13. Sometimes, the present sense of our vileness, who are but dust and -despicable worms, doth discourage us, and weaken our expectations from -God. Against this, what a wonderful relief is it to the soul, to think -of our union with Christ, and of the dignity and glory of our Head! -Can God despise the members of his Son? Can he trample upon them that -are as his flesh and bone? Will he cut off, or forsake, or cast away -the weakest parts of his body? - -14. Sometimes, the guilt of renewed infirmities or decays doth renew -distrust, and make us shrink; and we are like the child in the mother's -arms, that feareth when he loseth his hold, as if his safety were more -in his hold of her, than in her hold of him. Weak duties have weak -expectations of success. In this case, what an excellent remedy hath -faith, in looking to the perpetual intercession of Christ. Is he praying -for us in the heavens, and shall we not be bold to pray, and expect an -answer? O remember that he is not weak, when we are weak; and that it -concerneth us, that he prayeth for us: and that we have now an -unchangeable Priest, who is able to save them to the uttermost, or to -perpetuity, "that come (sincerely) to God by him, seeing he ever liveth -to make intercession for them," Heb. vii. 24, 25. If you heard Christ -pray for you, would it not encourage you to pray, and persuade you that -God would not reject you? Undoubtedly it would. - -15. Sometimes, weak christians, that have not gifts of memory or -utterance, are apt to think that ministers indeed, and able men, are -accepted of God, but that he little valueth such as them. It is here a -great encouragement to the soul, to think that Jesus, our great High -Priest, doth make all his children priests to God. They are "a chosen -generation, a royal priesthood, a holy nation, a peculiar people; that -they should show forth the praises of him that hath called them out of -darkness into his marvellous light: an holy priesthood to offer up -spiritual sacrifices acceptable to God by Jesus Christ," 1 Pet. ii. 5, -9. Even their "broken hearts and contrite spirits, are a sacrifice -which God will not despise," Psal. li. 17. He knoweth the meaning of -the Spirit's groans, Rom. viii. 26, 27. - -16. The strength of corruptions which molest the soul, and are too often -struggling with it, and too much prevail, doth greatly discourage us in -our approach to that God that hateth all the workers of iniquity. And -here faith may find relief in Christ, not only as he pardoneth us, but -as he hath conquered the devil and the world himself, and bid us be of -good cheer, because he hath conquered, and hath all power given him in -heaven and earth, and can give us victorious grace, in the season and -measure which he seeth meetest for us. We can do all things through -Christ that strengtheneth us. Go to him then by faith and prayer, and -you shall find that his grace is sufficient for you. - -17. The thoughts of God are the less delightful to the soul, because -that death and the grave do interpose, and we must pass through them -before we can enjoy him: and it is unpleasing to nature, to think of a -separation of soul and body, and to think that our flesh must rot in -darkness. But against this, faith hath wonderful relief in Jesus -Christ. "Forasmuch as we were partakers of flesh and blood, he also -himself likewise took part of the same, that through death he might -destroy him that had the power of death, that is, the devil; and -deliver them who through fear of death, were all their lifetime -subject to bondage," Heb. ii. 14, 15. Oh what an encouragement it is -to faith, to observe that Christ once died himself, and that he rose -from the dead, and reigneth with the Father: it being impossible that -death should hold him. And having conquered that which seemed to -conquer him, it no more hath dominion over him, but he hath the keys -of death and hell. We may now entertain death as a disarmed enemy, and -say, "O death, where is thy sting? O grave, where is thy victory?" -Yea, it is sanctified by him to be our friend, even an entrance into -our Master's joy: it being best for us to depart and be with Christ, -Phil. i. 23. And, therefore, death is become our gain, ver. 21. Oh -what abundance of strength and sweetness may faith perceive from that -promise of Christ, John xii. 26, "If any man serve me, let him follow -me, and where I am, there shall also my servant be." As he was dead, -but now liveth for evermore, so hath he promised, that "because he -liveth, therefore shall we live also," John xiv. 19. But of this, I -have written two treatises of death already. - -18. The terror of the day of judgment, and of our particular doom at -death, doth make the thoughts of God less pleasing and delectable to -us. And here, what a relief is it for faith to apprehend that Jesus -Christ must be our Judge! And will he condemn the members of his body? -Shall we be afraid to be judged by our dearest Friend?--by him that -hath justified us himself already, even at the price of his own blood? - -19. The very strangeness of the soul to the world unseen, and to the -inhabitants and employments there, doth greatly stop the soul in its -desires, and in its delightful approaches unto God. Had we seen the -world where God must be enjoyed, the thoughts of it would be more -familiar and sweet. But faith can look to Christ, and say, My Head is -there: he seeth it for me; he knoweth what he possesseth, prepareth, and -promiseth to me; and I will quietly rest in his acquaintance with it. - -20. Nay, the Godhead itself is so infinitely above us, that, in -itself, it is inaccessible; and it is ready to amaze and overwhelm us, -to think of coming to the incomprehensible Majesty: but it emboldeneth -the soul, to think of our glorified nature in Christ, and that, even -in heaven, God will everlastingly condescend to us in the Mediator. -For the mediation of redemption and acquisition shall be ended, (and -thus he shall deliver up the kingdom to the Father,) yet it seems that -a mediation of fruition shall continue: for Christ said to his Father, -"I will that they also whom thou hast given me, be with me where I am, -that they may behold my glory," John xvii. 24. We shall "rejoice," -when the "marriage of the Lamb is come," Rev. xix. 7. "They are -blessed that are called to his marriage supper," ver. 9. "The Lord God -Almighty and the Lamb are the temple and the light of the new -Jerusalem," Rev. xxi. 22, 23. Heaven would not be so familiar, or so -sweet to my thoughts, if it were not that our glorified Lord is there, -in whose love and glory we must live for ever. - -O christian, as ever thou wouldst walk with God in comfortable communion -with him, study and exercise this life of faith, in the daily use and -improvement of Christ, who is our life, and hope, and all. - -[Sidenote: To believe in the Holy Ghost, and live upon his grace.] - -_Grand Direct._ III. Understand well what it is to believe in the Holy -Ghost; and see that he dwell and operate in thee, as the life of thy -soul, and that thou do not resist or quench the Spirit, but thankfully -obey him. - -Each person in the Trinity is so believed in by christians, as that in -baptism they enter distinctly into covenant with them: which is, to -accept the mercies of, and perform the duties to, each person -distinctly.[88] As to take God for our God is more than to believe -that there is a God, and to take Christ for our Saviour is more than -barely to believe that he is the Messiah; so to believe in the Holy -Ghost, is to take him for Christ's agent or advocate with our souls, -and for our Guide, and Sanctifier, and Comforter, and not only to -believe that he is the third person in the Trinity. This therefore is -a most practical article of our belief. - -If the blasphemy against the Holy Ghost be the unpardonable sin, then -all sin against the Holy Ghost must needs have a special aggravation -by being such. And if the sin against the Holy Ghost be the greatest -sin, then our duty towards the Holy Ghost is certainly none of our -smallest duties. Therefore the doctrine of the Holy Spirit, and our -duty towards him, and sin against him, deserve not the least or last -place in teaching, learning, and most serious consideration. - -Two sorts do most dangerously sin against or abuse the Holy Ghost. The -first is the profane, who through custom and education can say, "I -believe in the Holy Ghost," and say, that "he sanctifieth them and all -the elect people of God;" but hate or resist all sanctifying works and -motions of the Holy Ghost, and hate all those that are sanctified by -him, and make them the objects of their scorn, and deride the very -name of sanctification, or at least the thing.[89] - -The second sort are the enthusiasts, or true fanatics, who advance, -extol, and plead for the Spirit, against the Spirit; covering their -greatest sins against the Holy Ghost, by crying up, and pretending to -the Holy Ghost.[90] They plead the Spirit in themselves against the -Spirit in their brethren, yea, and in almost all the church: they plead -the authority of the Spirit in them, against the authority of the Spirit -in the holy Scriptures; and against particular truths of Scripture; and -against several great and needful duties which the Spirit hath required -in the word; and against the Spirit in their most judicious, godly, -faithful teachers. But can it be the Spirit that speaks against the -Spirit? Is the Spirit of God against itself? Are we "not all baptized by -one Spirit (and not divers or contrary) into one body?" 1 Cor. xii. 12, -13. But it is "no marvel, for Satan to be transformed into an angel of -light, or his ministers into the ministers of Christ, and of -righteousness, whose end shall be according to their works," 2 Cor. xi. -13-15. The Spirit himself therefore hath commanded us, that we "believe -not every spirit, but try the spirits whether they be of God; because -many false prophets are gone out into the world," 1 John iv. 1. "Yea, -the Spirit speaketh expressly, that in the latter times some shall -depart from the faith, giving heed to seducing spirits, and doctrines of -devils," 1 Tim. iv. 1. Therefore take heed that you neither mistake nor -abuse the Holy Spirit. - -1. The doctrine concerning the Holy Ghost, to be believed, is briefly -this: (1.) That the Holy Ghost, as given since the ascension of -Christ, is his agent on earth, or his advocate with men (called by him -the Paraclete): instead of his bodily presence, which for a little -space he vouchsafed to a few, being ascended, he sendeth the Holy -Spirit as better for them, to be his agent continually to the end, and -unto all, and in all that do believe, John xvi. 7, 8. (2.) This Holy -Spirit, so sent, infallibly inspired the holy apostles and -evangelists, first to preach, and then to write the doctrine of -Christ, contained (as indited by him) in the holy Scriptures; -perfectly imprinting therein the holy image of God, John xv. 26; xvi. -13; Gal. iii. 1-4; Heb. ii. 3, 4. (3.) The same Spirit in them, sealed -this holy doctrine, and the testimony of these holy men, by many -miracles and wonderful gifts, by which they did actually convince the -unbelieving world, and plant the churches. (4.) The same Spirit -(having first by the apostles given a law or canon to the universal -church, constituting its offices and the duty of the officers, and the -manner of their entrance) doth qualify and dispose men for the stated, -ordinary ministerial work, (which is to explain and apply the foresaid -Scriptures,) and directeth those that are to ordain and choose them -(they being not wanting on their part); and so he appointeth pastors -to the church, Eph. iii. 2-4, 8, 13. (5.) The same Spirit assisteth -the ministers (thus sent in their faithful use of the means) to teach -and apply the holy Scriptures according to the necessities of the -people, the weight of the matter, and the majesty of the word of God. -(6.) The same Spirit doth by this word (heard or read) renew and -sanctify the souls of the elect; illuminating their minds, opening and -quickening their hearts, prevailing with, changing, and resolving -their wills, thus writing God's word, and imprinting his image by his -word upon their hearts, making it powerful to conquer and cast out -their strongest, sweetest, dearest sins, and bringing them to the -saving knowledge, love, and obedience of God in Jesus Christ, Acts -xxvi. 18; John xiv. 16, 26. (7.) The same Holy Spirit assisteth the -sanctified in the exercise of this grace, to the increase of it, by -blessing and concurring with the means appointed by him to that end: -and helpeth them to use those means, perform those duties, conquer -temptations, oppositions, and difficulties, and so confirmeth and -preserveth them to the end. (8.) The same Spirit helpeth believers, in -the exercise of grace, to feel it, and discern the sincerity of it in -themselves, in that measure as they are meet for, and in those seasons -when it is fittest for them. (9.) The same Spirit helpeth them -hereupon to conclude that they are justified and reconciled to God, -and have right to all the benefits of his covenant. (10.) Also, he -assisteth them actually to rejoice in the discerning of this -conclusion. For though reason of itself may do something in these -acts, yet so averse is man to all that is holy, and so many are the -difficulties and hinderances in the way, that to the effectual -performance, the help of the Spirit of God is necessary. - -By this enumeration of the Spirit's operations, you may see the errors -of many detected, and many common questions answered. 1. You may see -their blindness, that pretend the Spirit within them, against -Scripture, ministry, or the use of God's appointed means: when the -same Spirit first indited the Scripture, and maketh it the instrument -to illuminate and sanctify our souls. God's image is, (1.) Primarily, -in Jesus Christ his Son. (2.) Derivatively, by his Spirit, imprinted -perfectly in the Holy Scriptures. (3.) And by the Scripture, or the -holy doctrine of it, instrumentally impressed on the soul. So that the -image of God in Christ, is the cause of his image in his holy word or -doctrine, and his image in his word, is the cause of his image on the -heart. So a king may have his image, (1.) Naturally, on his son, who -is like his father. (2.) Expressively, in his laws, which express his -wisdom, clemency, and justice. (3.) And effectively, on his subjects -and servants, who are by his laws reduced to a conformity to his mind. -As a man may first cut his arms or image on his seal, and then by that -seal imprint it on the wax; and though it be perfectly cut on the -seal, it may be imperfectly printed on the wax; so God's image is -naturally perfect in his Son, and regularly or expressively perfect on -the seal of his holy doctrine and laws; but imperfectly on his -subjects, according to their reception of it in their several degrees. - -Therefore it is easy to discern their error, that tell men the light or -Spirit within them, is their rule, and a perfect rule, yea, and that it -is thus in all men in the world; when God's word and experience flatly -contradict it, telling us that infidels and enemies of God, and all the -ungodly, are in darkness, and not in the light; and that all that speak -not according to this word, (the law and testimony,) have "no light in -them;" and therefore no "perfect light to be their rule," Isa. viii. 20. -The ministry is sent, to bring them from darkness to light: therefore, -they had not a sufficient light in them before, Acts xxvi. 17, 18. "Woe -to them that put darkness for light, and light for darkness!" Isa. v. -20: telling the children of darkness, and the haters of the light, that -they have a perfect light and rule within them, when God saith, "They -have no light in them." See 1 John i. 4-8. "He that saith he is in the -light, and hateth his brother, is in darkness even till now," 1 John ii. -9-11. The light within a wicked man, is "darkness" and "blindness," and -therefore not his rule, Matt. vi. 23; Eph. v. 8. Even the light that is -in godly men, is the knowledge of the rule, and not the rule itself at -all, nor ever called so by God. Our rule is perfect; our knowledge is -imperfect: for Paul himself saith, "We know in part; but when that which -is perfect is come, then that which is in part shall be done away: now -we see through a glass darkly," 1 Cor. xiii. 9, 10, 12. "The gospel is -hid to them that are lost," being "blinded by Satan," 2 Cor. iv. 3, 4. - -There is an admirable, unsearchable concurrence of the Spirit, and his -appointed means, and the will of man, in the procreation of the new -creature, and in all the exercises of grace, as there is of male and -female in natural generation; and of the earth, the sun, the rain, the -industry of the gardener, and the seminal virtue of life and -specification, in the production of plants with their flowers and -fruits. And as wise as it would be to say, it is not the male but the -female, or not the female but the male that generateth; or to say, it -is not the earth but the sun, or not the sun but the rain, or not the -rain but the seminal virtue, that causeth plants with flowers and -fruits: so wise is it to say, it is not the Spirit but the word and -means, or it is not the word and means but the Spirit, or it is not -the reason, and will, and industry of man, but the Spirit: or, if we -have not wisdom enough to assign to each cause its proper interest in -the effect, that therefore we should separate what God hath conjoined, -or deny the truth of the causation, because we comprehend not the -manner and influence--this is but to choose to be befooled by pride, -rather than confess that God is wiser than we. - -2. You may here discern also, how the Spirit assureth and comforteth -believers: and how palpably they err, that think the Spirit comforteth -or assureth us of our salvation without the use of its evidencing -grace. The ten things mentioned above, is all that the Spirit doth -herein. But to expect his comforts without any measure of discerning -his graces, which can only rationally prove our right to the blessings -of the promise, this is to expect that he should comfort a rational -creature not as rational, but darkly cause him to rejoice he knoweth -not why: and that he should make no use of faith to our comfort: for -faith resteth understandingly upon the promise, and expecteth the -performance of it to those that it is made to, and not to others. -Indeed there is a common encouragement and comfort, which all men, -even the worst, may take from the universal, conditional promise: and -there is much abatement of our fears and troubles that may be fetched -from probabilities and uncertain hopes of our own sincerity and -interest in the promise. But to expect any other assurance or comfort -from the Spirit, without evidence, is but to expect immediate -revelations or inspirations to do the work, which the word of promise -and faith should do. The soul's consent to the covenant of grace, and -fiducial acceptance of an offered Christ, is justifying, saving faith: -every man hath an object in the promise and offer of the gospel for -this act, and therefore may rationally perform it. (Though all have -not hearts to do it.) This may well be called, faith of adherence; and -is itself our evidence, from which we must conclude, that we are true -believers: the discerning of this evidence, called by some, the reflex -act of faith, is no act of faith at all, it being no believing of -another, but the act of conscience, knowing what is in ourselves. The -discerning and concluding that we are the children of God, -participateth of faith and conscientious knowledge, which gave us the -premises of such a conclusion. - -3. You may hence perceive also how we are said to be "sealed" by the -Spirit, Eph. i. 13; Rom. viii. 9; Eph. iv. 30: even as a man's seal doth -signify the thing sealed to be his own; so the "Spirit of holiness in -us," is God's seal upon us, signifying that we are his, 2 Tim. ii. 19. -Every one that "hath the Spirit," is sealed by having it: and that is -his evidence, which, if he discern, he may know that he is thus sealed. - -4. Hereby also you may see what the "earnest and first-fruits of the -Spirit" is, 2 Cor. i. 22: the Spirit is given to us by God, as the -earnest of the glory which he will give us. To whomsoever he giveth -the spirit of faith, and love, and holiness, he giveth the seed of -life eternal, and an inclination thereto, which is his earnest of it. - -5. Hereby also you may see how the Spirit witnesseth that we are the -children of God. The word "witness" is put here principally for -evidence: if any one question our adoption, the witness or evidence -which we must produce to prove it, is the "Spirit of Jesus sanctifying -us," and dwelling in us: this is the chief part (at least) of the sense -of the text, Rom. viii. 16. Though it is true, that the same Spirit -witnesseth by (1.) Showing us the grace which he hath given us; (2.) And -by showing us the truth of the promise made to all believers; (3.) And -by helping us from those promises to conclude with boldness, that we are -the children of God; (4.) And by helping us to rejoice therein. - -II. I have been the longer (though too short) in acquainting you with -the office of the Holy Ghost, (supposing your belief that he is the -third person in the Trinity,) because it is an article of grand -importance, neglected by many that profess it, and because there are -so many and dangerous errors in the world about it. Your great care -now must be, 1. To find this Spirit in you, as the principle of your -operations: and, 2. To obey it, and follow its motions, as it leadeth -you up to communion with God. Of the first I have spoken in the first -chapter. For the second, observe these few directions. - -_Direct._ I. Be sure you mistake not the Spirit of God and its -motions, nor receive, instead of them, the motions of Satan, or of -your passions, pride, or fleshly wisdom.--It is easy to think you are -obeying the Spirit, when you are obeying Satan and your own -corruptions against the Spirit. By these fruits the Spirit of God is -known. 1. The Spirit of God is for heavenly wisdom, and neither for -foolishness nor treacherous craftiness, Psal. xix. 7; xciv. 8; Jer. -iv. 22; 1 Cor. ii. 4-7. 2. The Spirit of God is a Spirit of love, -delighting to do good; its doctrine and motions are for love, and tend -to good; abhorring both selfishness and hurtfulness to others, Gal. v. -21, 22. 3. He is a Spirit of concord, and is ever for the unity of all -believers; abhorring both divisions among the saints, and carnal -compliances and confederacies with the wicked, 1 Cor. xii.; Eph. iv. -3-6, 13; 1 Cor. i. 10; iii. 3; Rom. xvi. 17, 18. 4. He is a Spirit of -humility and self-denial, making us, and our knowledge, and gifts, and -worth, to be very little in our own eyes;[91] abhorring pride, -ambition, self-exalting, boasting, as also the actual debasing of -ourselves by earthliness or other sin, Matt. xviii. 3; Eph. iv. 2. 5. -He is a Spirit of meekness, and patience, and forbearance; abhorring -stupidity, and inordinate passion, boisterousness, tumult, envy, -contention, reviling, and revenge, Matt. xi. 28, 29; Eph. iv. 2; James -iii.; 1 Pet. ii. 20-23; Gal. v. 20; Rom. xii. 18-20; Eph. iv. 31; Col. -iii. 8. 6. He is a Spirit of zeal for God, resolving men against -known sin, and for known truth and duty; abhorring a furious, -destroying zeal, and also an indifferency in the cause of God; and a -yielding compliance with that which is against it, Gal. iv. 18; Numb. -xxv. 11, 13; Titus ii. 14; James iii. 15, 17; Luke ix. 55; Rev. iii. -16. 7. He is a Spirit of mortification, crucifying the flesh, and -still contending against it, and causing men to live above all the -glory, and riches, and pleasures of the world: abhorring both carnal -licentiousness and sensuality, and also the destroying and disabling -of the body, under pretence of true mortification, Rom. viii. 1, 13; -Gal. v. 17; Rom. xiii. 13, 14; 1 Cor. ix. 27; 2 Pet. ii. 19; Col. ii. -18, 21, 23. 8. The Spirit of Christ contradicteth not the doctrine of -Christ in the holy Scripture, but moveth us to an exact conformity -thereto, Isa. viii. 20. This is the sure rule to try pretences and -motions of every spirit by: for we are sure that the Spirit of Christ -is the author of that word; and we are sure he is not contrary to -himself. 9. The motions of the Spirit do all tend to our good, and are -neither ludicrous, impertinent, or hurtful finally: they are all for -the perfecting of sanctification, obedience, and for our salvation. -Therefore unprofitable trifles, or despair, and hurtful distractions -and disturbances of mind, which drive from God, unfit for duty, and -hinder salvation, are not the motions of the Spirit of God, 2 Tim. i. -7; Rom. viii. 15; Isa. xi. 2; Gal. v. 22; Zech. xii. 10; 1 Pet. iv. -14; 2 Cor. iii. 6. 10. Lastly, The Spirit of God subjecteth all to -God, and raiseth the heart to him, and maketh us spiritual and divine, -and is ever for God's glory, 1 John iv. 5, 6; 1 Cor. vi. 11, 17, 20; -Eph. ii. 18, 22; Phil. iii. 3, 19, 20; 1 Pet. i. 2; iv. 6. Examine the -texts here cited, and you will find that by all these fruits the -Spirit of God is known from all seducing spirits, and from the fancies -or passions of self-conceited men. - -_Direct._ II. Quench not the Spirit, either by wilful sin or by your -neglecting of its offered help.--It is as the spring to all your -spiritual motions; as the wind to your sails: you can do nothing without -it. Therefore reverence and regard its help, and pray for it, and obey -it, and neglect it not. When you are sure it is the Spirit of God -indeed, that is knocking at the door, behave not yourselves as if you -heard not. 1. Obey him speedily: delay is a present, unthankful refusal, -and a kind of a denial. 2. Obey him thoroughly: a half-obedience is -disobedience. Put him not off with Ananias and Sapphira's gift; the half -of that which he requireth of you. 3. Obey him constantly: not sometimes -hearkening to him, and more frequently neglecting him; but attending him -in a learning, obediential course of life. - -_Direct._ III. Neglect not those means which the Spirit hath appointed -you to use, for the receiving of its help, and which he useth in his -holy operations.--If you will meet with him, attend him in his own -way, and expect him not in by-ways where he useth not to go. Pray, and -meditate, and hear, and read, and do your best, and expect his -blessing. Though your ploughing and sowing will not give you a -plentiful harvest without the sun, and rain, and the blessing of God, -yet these will not do it neither, unless you plough and sow. God hath -not appointed a course of means in nature or morality in vain, nor -will he use to meet you in any other way. - -_Direct._ IV. Do most when the Spirit helpeth you most.--Neglect not -the extraordinary measures of his assistance: if he extraordinarily -help you in prayer, or meditation, improve that help, and break not -off so soon as at other times (without necessity): not that you should -omit duty till you feel his help; for he useth to come in with help -in the performance, and not in the neglect of duty: but tire not out -yourself with affected length, when you want the life. - -_Direct._ V. Be not unthankful for the assistance he hath given -you.--Deny not his grace: ascribe it not to nature: remember it to -encourage your future expectations: unthankfulness and neglect are the -way to be denied further help. - -_Quest._ But how shall I know whether good effects be from the means, -or from my reason and endeavour, and when from the Spirit of God? - -_Answ._ It is as if you should ask, How shall I know whether my -harvest be from the earth, or sun, or rain, or God, or from my labour? -I will tell you how. They are all con-causes: if the effect be there, -they all concur; if the effect be wanting, some of them were wanting. -It is foolish to ask, which is the cause, when the effect is not -produced but by the concurrence of them all. If you had asked, which -cause did fail, when the effect faileth? there were reason in that -question; but there is none in this. The more to blame those foolish -atheists, that think God or the Spirit is not the cause, if they can -but find that reason and means are in the effect. Your reason, and -conscience, and means would fall short of the effect, if the Spirit -put not life into all. - -_Obj._ But I am exceedingly troubled and confounded with continual -doubts about every motion that is in my mind, whether it be from the -Spirit of God, or not. - -_Answ._ The more is your ignorance, or the malice of Satan causing -your disquiet. In one word, you have sufficient direction to resolve -those doubts, and end those troubles. Is it good, or evil, or -indifferent, that you are moved to? This question must be resolved -from the word of God, which is the rule of duty. If it be good, in -matter, and manner, and circumstances, it is from the Spirit of God -(either its common or special operation): if it be evil or -indifferent, you cannot ascribe it to the Spirit. Remember that the -Spirit cometh not to you, to make you new duty which the Scripture -never made your duty, and so to bring an additional law; but to move -and help you in that which was your duty before. (Only it may give the -matter, while Scripture giveth the obligation by its general command.) -If you know not what is your duty, and what not, it is your ignorance -of Scripture that must be cured: interpret Scripture well, and you may -interpret the Spirit's motions easily. If any new duty be motioned to -you, which Scripture commandeth not, take such motions as not from God -(unless it were by extraordinary, confirmed revelation). - -[Sidenote: For the true and orderly impression of God's attributes on -the heart.] - -_Grand Direct._ IV. Let it be your chiefest study to attain to a true, -orderly, and practical knowledge of God, in his several attributes and -relations; and to find a due impression from each of them upon your -hearts, and a distinct, effectual improvement of them in your lives. - -Because I have written of this point more fully in another treatise, -"Of the Knowledge of God, and Converse with Him," I shall but briefly -touch upon it here, as not willing to repeat that which there is -delivered: Only, let me briefly mind you of these few things: 1. That -the true knowledge of God is the sum of godliness, and the end of all -our other knowledge, and of all that we have or do as christians.[92] -As Christ is a teacher that came from God, so he came to call and lead -us unto God; or else he had not come as a Saviour. It is from God that -we fell by sin, and to God that we must be restored by grace. To save -us, is to restore us to our perfection, and our happiness; and that is -to restore us unto God. - -2. That the true knowledge of God is powerful and effectual upon the -heart and life: and every attribute and relation of God, is so to be -known, as to make its proper impress on us: and the measure of this -saving knowledge, is not to be judged of, by extensiveness, or number -of truths concerning God which we know, so much as by the clearness, -and intensiveness, and the measure of its holy effects upon the heart. - -3. This is it that denominateth both ourselves, and all our duties, -holy: when God's image is thus imprinted on us; and we are like him by -the new birth, as children to their father; and by his knowledge, both -our hearts and lives are made divine; being disposed unto God, devoted -to him and employed for him; he being our life, and light, and love. - -4. This is the sum of the covenant of God with man, "I will be thy God, -and thou shalt be my people." And the other parts of the covenant, "that -Christ be our Saviour, and the Holy Ghost our Sanctifier," are both -subservient unto this; there being now no coming unto God, but as -reconciled in Christ our Mediator, and by the teaching and drawing of -the Holy Ghost. To be our God, is to be to us an absolute Owner, a most -righteous Governor, and a most bountiful Benefactor or Father; as having -created us, redeemed and regenerated us; and this according to his most -blessed nature, properties, and perfections. - -5. It is not only a loose and inconstant effect of your particular -thoughts of God, that is the necessary impress of his attributes (as to -fear him, when you remember his greatness and justice): but it must be a -habit or holy nature in you, every attribute having made its stated -image upon you; and that habit or image being in you, a constant -principle of holy, spiritual operations. A habit of reverence, belief, -trust, love, &c. should be, as it were, your nature. - -6. Not that the knowledge of God in his perfections, should provoke us -to desire his properties and perfections: for to have such an aspiring -desire to be gods, were the greatest pride and wickedness. But only we -must desire, (1.) To be as like God, in all his communicable -excellencies, as is agreeable to our created state and capacity. (2.) -And to have as near and full communion with him, as we can attain to -and enjoy. - -7. The will of God, and his goodness, and holiness, are more nearly -propounded to us, to be the rule of our conformity, than his power, -and his knowledge. Therefore his law is most immediately the -expression of his will; and our duty and goodness lie in our -conformity to his law; being holy as he is holy. - -Because I may not stand on the particulars, I shall give you a brief, -imperfect scheme of that of God, which you must thus know. - - God is to be known by us - - I. As in Himself. - - {1. One; and - I. In his {indivisible: {[a]1. The - BEING: {in Three { FATHER, {[b]1. Necessary,} - _Quod {Persons.[a] {2. The SON, {2. Independent, } - sit._ {2. Immense: and {3. The HOLY {3. Immutable. } - {incomprehensible. { GHOST. - {3. Eternal.[b] - - {1. Simple: uncompounded. - {A SPIRIT {2. Impassionate, incorruptible, - II. In his { { immortal. - NATURE: { {3. Invisible, intactible, &c. - _Quid { - sit._ { {1. POWER, - {and LIFE {2. UNDERSTANDING, - {itself. {3. WILL. - - { {1. MOST {[c]1. BEING} - { { GREAT, { HIMSELF.} - III. In his {1. OMNIPOTENT, {2. MOST {2. KNOWING } - PERFECTIONS: {2. OMNISCIENT, { WISE, {HIMSELF. } - _Qualis {3. MOST GOOD. {3. MOST {3. LOVING } - sit._ { { HOLY {and } - { { and {ENJOYING } - { { HAPPY.[c] {HIMSELF. } - - II. As related to His Creatures. - - } {1. Our OWNER }(_d_) {(_e_) - }1. CREATOR {or LORD: most } { - I. The }and Conserver. {Absolute, }1. Our {1. Perfecting - EFFICIENT } {Free, and }_Life_, {our Natures - Cause of } {Irresistable. }and Strength, {in Heavenly - all } { }and Safety. {Life. - things: } { } { - Rom. x. } {2. Our RULER } { - 36: "OF } {or King: } { - HIM." } {1. By } { - } {Legislation: }2. Our {2. Whom we - } {2. Judgment: }_Light_, {shall - } {3. Execution: }and Wisdom. {behold in - }2. REDEEMER {Absolute, } {glorious - } and Saviour. {perfect, } {Light. - II: The } {True, Holy, } { - DIRIGENT } {Just } { - Cause: } {Merciful, } { - "THROUGH } {Patient, } { - HIM." } {Terrible. } { - } { } { - } {3. Our } {3. Whom we - } {BENEFACTOR } {shall Please - } {or FATHER: } {and Love; and - } {1. Most }3. Our {be Pleased - } {Loving: }_Love_ {in him, and - }3. REGENERATOR {2. Most }and {Loved by him, - III. The }and Sanctifier. {Bountiful: }_Joy_: {Rejoice in - FINAL } {3. Most }and so our {him, Praise - Cause: } {Amiable: }_End_, {him, and so - "TO HIM, } {(Patient, }and Rest, {Enjoy him, - are all } {Merciful, }and {Perfectly and - things: } {Constant.) }Happiness {Perpetually. - to whom } { } { - be glory } { Causally and} { - for ever. } { Objectively } hereafter { - Amen." } { (_d_) } (_e_) { - -See these practically opened and improved, in the First Part of my -"Divine Life." The more full explication of the attributes, fit for -the more capacious, is reserved for another tractate. - -For the right improvement of the knowledge of all these attributes of -God, I must refer you to the fore-mentioned treatise. The acts which -you are to exercise upon God are these: 1. The clearest knowledge you -can attain to.[93] 2. The firmest belief. 3. The highest estimation. -4. The greatest admiration. 5. The heartiest and sweetest complacency -or love. 6. The strongest desire. 7. A filial awfulness, reverence, -and fear. 8. The boldest quieting trust and confidence in him. 9. The -most fixed waiting, dependence, hope, and expectation. 10. The most -absolute self-resignation to him. 11. The fullest and quietest -submission to his disposals. 12. The humblest and most absolute -subjection to his governing authority and will, and the exactest -obedience to his laws. 13. The boldest courage and fortitude in his -cause, and owning him before the world in the greatest sufferings. 14. -The greatest thankfulness for his mercies. 15. The most faithful -improvement of his talents, and use of his means, and performance of -our trust. 16. A reverent and holy use of his name and word: with a -reverence of his secrets; forbearing to intrude or meddle with them. -17. A wise and cautelous observance of his providences, public and -private; neither neglecting them, nor misinterpreting them; neither -running before them, nor striving discontentedly against them. 18. A -discerning, loving, and honouring his image in his children, -notwithstanding their infirmities and faults; without any friendship -to their faults, or over-magnifying or imitating them in any evil. 19. -A reverent, serious, spiritual adoration and worshipping him, in -public and private, with soul and body, in the use of all his holy -ordinances; but especially in the joyful celebration of his praise, -for all his perfections and his mercies. 20. The highest delight and -fullest content and comfort in God that we can attain: especially a -delight in knowing him, and obeying and pleasing him, worshipping and -praising him; loving him, and being beloved of him, through Jesus -Christ; and in the hopes of the perfecting of all these in our -everlasting fruition of him in heavenly glory. - -All these are the acts of piety towards God; which I lay together for -your easier observation and memory: but some of them must be more -fully opened, and insisted on. - -[Sidenote: Of self-resignation to God as our Owner.] - -_Grand Direct._ V. Remember that God is your Lord or Owner: and see -that you make an absolute resignation of yourselves, and all that you -have, to him as his own; and use yourselves and all accordingly; trust -him with his own; and rest in his disposals. - -Of this I have already spoken in my "Sermon of Christ's Dominion," and -in my "Directions for a sound Conversion;" and therefore must but touch -it here. It is easy, notionally, to know and say that God is our Owner, -and we are not our own; but if the habitual, practical knowledge of it -were as easy, or as common, the happy effects of it would be the -sanctification and reformation of the world. I shall first tell you what -this duty is, and how it is to be performed; and then, what fruits and -benefits it will produce, and what should move us to it. - -I. The duty lieth in these acts: 1. That you consider the ground of -God's propriety in you; (1.) In making you of nothing, and preserving -you. (2.) In redeeming you by purchase. (3.) In regenerating you, and -renewing you for himself.[94] The first is the ground of his common -natural propriety in you and all things. The second is the ground of his -common gracious propriety in you and all men, as purchased by Christ, -Rom. xiv. 9; John xiii. 3. The third is the ground of his special -gracious propriety in you, and all his sanctified, peculiar people. -Understand and acknowledge what a plenary dominion God hath over you, -and how absolutely and wholly you are his. 2. Let it exceedingly please -you, to think that you are wholly his: it being much better for you, as -to your safety, honour, and happiness, than to be your own, or any's -else. 3. As God requireth it in his covenant of grace, that he have his -right, by your consent, and not by constraint; so you must thankfully -accept the motion, and with hearty and full consent of will, resign -yourselves to him, as his own, even as his creatures, his ransomed ones, -and his regenerate children, by a covenant never to be violated. 4. You -must carefully watch against the claim and reserves of carnal -selfishness; lest while you confess you are God's, and not your own, you -should secretly still keep possession of yourselves against him, or -re-assume the possession which you surrendered. 5. You must use -yourselves ever after as God's, and not your own. - -II. In this using yourselves as wholly God's, consisteth both your -further duty, and your benefits. 1. When God's propriety is discerned -and consented to, it will make you sensible how you are obliged to -employ all your powers of soul and body to his service; and to -perceive that nothing should be alienated from him, no creature having -any co-ordinate title to a thought of your hearts, or a glance of your -affection, or a word of your mouths, or a minute of your time. The -sense of God's propriety must cause you to keep constant accounts -between God and you; and to call yourselves to a frequent reckoning, -whether God have his own, and you do not defraud him; whether it be -his work that you are doing, and for him that you think, and speak, -and live? And all that you have, will be used as his, as well as -yourselves; for no man can have any good thing that is more his own, -than he is his own himself. - -2. Propriety discerned, doth endear us in affection to our owner. As we -love our own children, so they love their own fathers. Our very dogs -love their own master better than another. When we can say with Thomas, -"My Lord, and my God," it will certainly be the voice of love. God's -common propriety in us, as his created and ransomed ones, obligeth us to -love him with all our heart; but the knowledge of his peculiar -propriety, by regeneration, will more effectually command our love. - -3. God's propriety perceived, will help to satisfy us of his love and -care of us: and will help us to trust him in every danger; and so take -off our inordinate fear, and anxieties, and caring for ourselves.[95] -The apostle proveth Christ's love to his church from his propriety, -Eph. v. 29, "No man ever yet hated his own flesh." God is not -regardless of his own. As we take care of our cattle, to preserve -them, and provide for them, more than they do for themselves, for they -are more ours than their own; so God is more concerned in the welfare -of his children, than they are themselves, they being more his than -their own. Why are we afraid of the wrath and cruelty of man? Will God -be mindless and negligent of his own? Why are we over-careful and -distrustful of his providence? Will he not take care of his own, and -make provision for them? "God, even our own God, shall bless us," -Psal. lxvii. 6. God's interest in his church, and cause, and servants, -is an argument which we may plead with him in prayer, 1 Chron. xvii. -21, 22, and with which we may greatly encourage our confidence: Isa. -xlviii. 9, 11, "For my name's sake will I defer mine anger, and for my -praise will I refrain for thee, that I cut thee not off. For mine own -sake, even for mine own sake, will I do it: for how should my name be -polluted? and I will not give my glory to another." Isa. xliii. 1, 2, -"But now, thus saith the Lord that created thee, O Jacob, and he that -formed thee, O Israel; Fear not: for I have redeemed thee; I have -called thee by thy name; thou art mine. When thou passest through the -waters, I will be with thee," &c. If God should neglect our interest, -he will not neglect his own. - -4. God's propriety in us discerned, doth so much aggravate our sin -against him, that it should greatly restrain us, and further our -humiliation and recovery when we are fallen: Lev. xx. 26, "Ye shall be -holy unto me: for I the Lord am holy, and have severed you from other -people, that ye should be mine." Ezek. xvi. 8, "I sware unto thee, and -entered into a covenant with thee, and thou becamest mine, saith the -Lord," when he is aggravating Jerusalem's sin. 1 Cor. vi. 19, 20, "Ye -are not your own: for ye are bought with a price: therefore glorify -God in your body, and in your spirit, which are God's." Justice -requireth, that every one have his own. - -5. It should silence all murmurings and repinings against the providence -of God, to consider that we are his own. Doth he afflict you? and are -you not his own? Doth he kill you? are you not his own? As a Ruler, he -will show you reason enough for it in your sins; but as your absolute -Lord and Owner, he need not give you any other reason than that he may -do with his own as he list. It is not possible that he can do any wrong -to that which is absolutely his own. If he deny you health, or wealth, -or friends, or take them from you; he denieth you, or taketh from you, -nothing but his own. Indeed, as a Governor and a Father, he hath secured -the faithful of eternal life: otherwise, as their Owner, he could not -have wronged them, if he had made the most innocent as miserable as he -is capable to be. Do you labour, and beat, and kill your cattle, because -they are your own (by an imperfect propriety)? and dare you grudge at -God for afflicting his own, when their consciences tell them, that they -have deserved it and much more? - -[Sidenote: Sins against God's dominion.] - -And that you may not think that you have resigned yourselves to God -entirely, when you do but hypocritically profess it, observe: 1. That -man is not thus resigned to God, that thinketh any service too much -for God, that he can do. 2. Nor he that thinketh any cost too great -for God that he is called to undergo. 3. Nor he that thinketh that all -is won (of his time, or wealth, or pleasure, or any thing) which he -can save or steal from God: for all is lost that God hath not. 4. Nor -he that must needs be the disposer of himself, and his condition and -affairs, and God must humour him, and accommodate his providence to -his carnal interest and will, or else he cannot bear it, or think well -of it. 5. Remember that all that is bestowed in sin upon God's -enemies, is used against him, and not as his own. 6. And that he that -hideth his talent, or useth it not at all, cannot be said to use it -for God. Both idleness and alienating the gifts of God, are a robbing -him of his own. - -III. To help you in this work of self-resignation, often consider: 1. -That if you were your own, you were most miserable. You could not -support, preserve, or provide for yourselves: who should save you in -the hour of temptation and distress? Alas! if you are humbled -christians, you know so much of your own insufficiency, and feel -yourselves such a daily burden to yourselves, that you have sure -enough of yourselves ere now: and beg of God, above all your enemies, -to save you from yourselves; and of all judgments, to save you from -being forsaken of God, and given up to yourselves. 2. Remember that -none in the world hath sufficient power, wisdom, and goodness, to take -the full care and charge of you, but God; none else can save you, or -sanctify you, or keep you alive one hour: and therefore it is your -happiness and honour that you are his. 3. His right is absolute, and -none hath right to you but he; none else did create you, redeem you, -or regenerate you. 4. He will use you only in safe and honourable -services, and to no worse an end, than your endless happiness. 5. What -you deny him, or steal from him, you give to the devil, the world, and -the flesh; and do they better deserve it? 6. You are his own in title, -whether you will or not; and he will fulfil his will upon you. Your -consent and resignation is necessary to your good, to ease you of your -cares, and secure you from present and eternal misery. - -[Sidenote: Of subjection to God as our supreme Governor.] - -_Grand Direct._ VI. Remember that God is your sovereign King, to rule -and judge you; and that it is your rectitude and happiness to obey and -please him. Labour therefore to bring your souls and bodies into the -most absolute subjection to him, and to make it your delight and -business sincerely and exactly to obey his will. - -Having resigned yourselves absolutely to God as your Owner, you are -next to subject yourselves absolutely to God as your Governor or King. -How much of our religion consisteth in this, you may see in the nature -of the thing, in the design of the law and word of God, in the -doctrine and example of Jesus Christ, in the description of the last -judgment, and in the common consent of all the world. Though love is -the highest work of man, yet it is so far from discharging us from -our subjection and obedience, that it constraineth us to it most -powerfully and most sweetly, and must itself be judged of by these -effects.[96] "If ye love me, keep my commandments. He that hath my -commandments, and keepeth them, he it is that loveth me. If any man -love me, he will keep my words, and my Father will love him, and we -will come unto him, and make our abode with him. He that loveth me -not, keepeth not my sayings," John xiv. 15, 21, 23, 24. "If ye keep my -commandments, ye shall abide in my love; even as I have kept my -Father's commandments, and abide in his love. Ye are my friends, if ye -do whatsoever I command you," chap. xv. 10, 14. "If ye know these -things, happy are ye if ye do them," chap. xiii. 17. "For this is the -love of God, that we keep his commandments: and his commandments are -not grievous," 1 John v. 3. "He that saith, I know him, and keepeth -not his commandment, is a liar, and the truth is not in him. But whoso -keepeth his word, in him verily is the love of God perfected: hereby -know we that we are in him. He that saith he is in him, ought himself -also to walk, even as he walked. If ye know that he is righteous, ye -know that every one that doth righteousness is born of him," chap. ii. -4-6, 29. "Whosoever abideth in him, sinneth not: whosoever sinneth, -hath not seen him, neither known him. Little children, let no man -deceive you: he that doth righteousness is righteous, even as he is -righteous. He that committeth sin, is of the devil; for the devil -sinneth from the beginning. For this purpose the Son of God was -manifested, that he might destroy the works of the devil. Whosoever is -born of God doth not commit sin: for his seed remaineth in him: and he -cannot sin, because he is born of God. In this the children of God are -manifest, and the children of the devil: whosoever doth not -righteousness, is not of God. And whatsoever we ask, we receive of -him, because we keep his commandments, and do those things that are -pleasing in his sight," chap. iii. 6-10, 22. "Blessed are they that do -his commandments, that they may have right to the tree of life, and -may enter in by the gates into the city," Rev. xxii. 14. - -I set together these testimonies of the Scripture, that the stream of -divine authority may carry you to a lively sense of the necessity of -obedience. - -I shall here first tell you what this full subjection is, and then I -shall direct you how to attain it. - -[Sidenote: Subjection what.] - -I. As in God there is first his relation of our King, and then his -actual government of us, by his laws and judgment; so in us, there is -first our relation of subjects to God, and then our actual obedience. We -are subjects by divine obligation, before we consent (as rebels are); -but our consent or self-obligation is necessary to our voluntary -obedience, and acceptation with God. Subjection is our stated obligation -to obedience. This subjection and habit of obedience, is then right and -full, 1. When the sense of God's authority over us is practical, and not -notional only. 2. And when it is deep rooted and fixed, and become as a -nature to us: as a man's intention of his end is, that hath a long -journey to go, which carrieth him on to the last step: or as a child's -subjection to his parents, or a servant's to his master, which is the -habit or principle of his daily course of life. 3. When it is lively, -and ready to put the soul upon obedience. 4. When it is constant, -keeping the soul in a continual attendance upon the will of God. 5. When -it hath universal respect to all his commandments. 6. When it is -resolute, powerful, and victorious against temptations to disobedience. -I. When it is superlative, respecting God as our supreme King, and -owning no authority against him, nor any but what is subordinate to him. -8. When it is voluntary, pleasant, cheerful, and delectable to us to -obey him to the utmost of our power. - -[Sidenote: How to bring the soul into subjection to God.] - -II. To bring the soul to this full subjection and obedience to God, is -so difficult, and yet so reasonable, so necessary, and so excellently -good, that we should not think any diligence too great, by which it is -to be attained. The directions that I shall give you, are, some of them -to habituate the mind to an obediential frame, and some of them, also, -practically to further the exercise of obedience in particular acts. - -_Direct._ I. Remember the unquestionable, plenary title that God hath, -to the government of you, and of all the world.--The sense of this -will awe the soul, and help to subject it to him, and to silence all -rebellious motions. Should not God rule the creatures which he hath -made? Should not Christ rule the souls which he hath purchased? Should -not the Holy Ghost rule the souls which he hath regenerated and -quickened? - -_Direct._ II. Remember that God is perfectly fit for the government of -you, and all the world.--You can desire nothing reasonably in a -governor, which is not in him. He hath perfect wisdom, to know what is -best: he hath perfect goodness, and therefore will be most regardful -of his subjects' good, and will put no evil into his laws. He is -almighty, to protect his subjects, and see to the execution of his -laws. He is most just, and therefore can do no wrong, but all his laws -and judgments are equal and impartial. He is infinitely perfect and -self-sufficient, and never needed a lie, or a deceit, or unrighteous -means to rule the world; nor to oppress his subjects to attain his -ends. He is our very end, and interest, and felicity; and therefore -hath no interest opposite to our good, which should cause him to -destroy the innocent. He is our dearest Friend and Father, and loveth -us better than we love ourselves; and therefore we have reason -confidently to trust him, and cheerfully and gladly to obey him, as -one that ruleth us in order to our own felicity. - -_Direct._ III. Remember how unable and unfit you are to be governors of -yourselves.--So blind and ignorant; so biassed by a corrupted will; so -turbulent are your passions; so incessant and powerful is the temptation -of your sense and appetite; and so unable are you to protect or reward -yourselves, that methinks you should fear nothing in this world more, -than to be given up to "your own heart's lusts, to walk in your own -(seducing) counsels," Psal. lxxxi. 11, 12. The brutish appetite and -sense hath got such dominion over the reason of carnal, unrenewed men, -that for such to be governed by themselves, is for a man to be governed -by a swine, or the rider to be ruled by the horse. - -_Direct._ IV. Remember how great a matter God maketh of his kingly -prerogatives, and of man's obedience.--The whole tenor of the -Scripture will tell you this. His precepts, his promises, his -threatenings, his vehement exhortations, his sharp reproofs, the -sending of his Son and Spirit, the example of Christ and all the -saints, the reward prepared for the obedient, and the punishment for -the disobedient--all tell you aloud, that God is far from being -indifferent whether you obey his laws or not. It will teach you to -regard that, which you find is so regarded of God. - -_Direct._ V. Consider well of the excellency of full obedience, and the -present benefits which it bringeth to yourselves and others.--Our full -subjection and obedience to God, is to the world and the soul as health -is to the body. When all the humours keep their due temperament, -proportions, and place, and every part of the body is placed and used -according to the intent of nature, then all is at ease within us: our -food is pleasant; our sleep is sweet; our labour is easy; and our -vivacity maketh life a pleasure to us: we are useful in our places, and -helpful to others that are sick and weak. So is it with the soul that is -fully obedient: God giveth him a reward, before the full reward: he -findeth that obedience is a reward to itself; and that it is very -pleasant to do good. God owneth him, and conscience speaketh peace and -comfort to him; his mercies are sweet to him; his burdens and his work -are easy; he hath easier access to God than others. Yea, the world shall -find, that there is no way to its right order, unity, peace, and -happiness, but by a full subjection and obedience to God. - -_Direct._ VI. Remember the sad effects of disobedience, even at -present, both in the soul and in the world.--When we rebel against -God, it is the confusion, ruin, and death of the soul, and of the -world. When we disobey him, it is the sickness or disordering of the -soul, and will make us groan; till our bones be set in joint again, we -shall have no ease: God will be displeased, and hide his face; -conscience will be unquiet; the soul will lose its peace and joy; its -former mercies will grow less sweet; its former rest will turn to -weariness; its duty will be unpleasant; its burden heavy. Who would -not fear such a state as this? - -_Direct._ VII. Consider, that when God doth not govern you, you are -ruled by the flesh, the world, and the devil.--And what right or -fitness they have to govern you, and what is their work, and final -reward, methinks you should easily discern. "If ye live after the -flesh, ye shall die," Rom. viii. 13. "And if ye sow to the flesh, of -the flesh ye shall reap corruption," Gal. vi. 8. It will strike you -with horror, if, in the hour of temptation, you would but think: I am -now going to disobey my God, and to obey the flesh, the world, or the -devil, and to prefer their will before his will. - -_Direct._ VIII. Turn your eye upon the rebellious nations of the -earth, and upon the state of the most malignant and ungodly men; and -consider, that such madness and misery as you discern in them, every -wilful disobedience to God doth tend to, and partaketh of in its -degree.--To see a swinish drunkard in his vomit; to hear a raging -bedlam curse and swear; or a malignant wretch blaspheme and scorn at a -holy life: to hear how foolishly they talk against God, and see how -maliciously they hate his servants, one would think should turn one's -stomach against all sin for ever. To think what beasts or incarnate -devils many of the ungodly are; to think what confusion and inhumanity -possess most of those nations that know not God, one would think -should make the least degree of sin seem odious to us, when the -dominion and ripeness of it are so odious. - -_Direct._ IX. Mark what obedience is expected by men, and what influence -government hath upon the state and affairs of the world, and what the -world would be without it.--And sure this will make you think honourably -and delightfully of the government of God. What would a nation be -without government, but like a company of thieves and lawless murderers? -or like the pikes in a pond, that first eat up the other fish, and then -devour one another, the greater living upon the less. Bears and wolves -would live more quietly together, than ungoverned men (except those few -that are truly subject to the government of God). Government maintaineth -every man in his propriety; and keepeth lust and madness from breaking -out; and keepeth peace and order in the world. What would a family be -without government? Children and servants are kept by it in their proper -place and work. Think then how necessary and excellent is the universal -government of God. - -_Direct._ X. Think well of the endless rewards and punishments, by -which God will procure obedience to his laws, or vindicate the honour -of his government, on the disobedient.--That the world may see that he -giveth sufficient motives for all that he requireth, he will reward -the obedient with everlasting blessedness, and punish the rebels with -endless misery. You shall not say that he bids you work for nothing. -Though you can give him nothing but his own, and therefore can merit -nothing of him, in point of commutative justice; yet, as he is a -Governor and a Father, he will put so wide a difference between the -obedient and the rebellious, that one shall be judged to everlasting -joy, with a "Well done, good and faithful servant," and the other, to -"everlasting punishment," Matt. xxv. Is there not enough in heaven, in -a life of endless joys with God, to make obedience lovely to you, and -to make sin loathsome? Is there not enough in hell, to deter you from -disobedience, and drive you unto God? God will rule, whether you will -or not. Consent to be obedient, or he will punish you without asking -your consent. - - * * * * * - -[Sidenote: More special directions for obedience.] - -The directions for the nearer exciting of your obedience, and -confirming your full subjection, are these: - -_Direct._ I. Keep still the face of your souls upon God, and in the -sense of his greatness, and of his continual presence, and of his -particular providence.--And this will keep you in an obediential -frame. You will easily then perceive, that so great a God cannot be -disobeyed, without great iniquity and guilt. And, that a God that is -continually with you, must be continually regarded. And, that a God -that exactly observeth and mindeth the thoughts and words of every -man, should by every man be exactly minded and observed. This will -help you to understand the meaning of the tempter, when you perceive -that every temptation is an urging of you to offend, for nothing, so -great a God, that is just then observing what you do. - -_Direct._ II. Always remember whither you are going; that you are -preparing for everlasting rest and joy, and must pass through the -righteous judgment of the Lord; and that Christ is your Guide and -Governor, but to bring you safely home, as the Captain of your -salvation; and that sin is a rejecting of his help, and of your -happiness.--Think not that God doth rule you as a tyrant, to your hurt -or ruin, to make his own advantage of you; or by needless laws, that -have no respect to your good and safety; but think of him, as one that -is conducting you to eternal life, and would now guide you by his -counsel, and afterwards take you to his glory. Think that he is -leading you to the world of light, and life, and love, and joy, where -there are rivers of pleasure, and fulness of delight for evermore, -that you may see his face, and feel his love, among a world of blessed -spirits; and not be weeping and gnashing the teeth, with impious, -impenitent souls. And is not such a government as this desirable? It -is but like the government of a physician, to save his patient's life. -Or like your government of your children, which is necessary to their -good, that cannot feed or rule themselves. Or like a pilot's governing -the ship, which is conveying you to possess a kingdom: if the -mariners obey him, they may safely arrive at the desired port; but if -they disobey him, they are all cast away and perish. And should such a -government as this is seem grievous to you? or should it not be most -acceptable, and accurately obeyed? - -_Direct._ III. Still think, what dangers, difficulties, and enemies -you must pass through to this rest, and that all your safety dependeth -upon the conduct and assistance of your Guide.--And this will bring -over self-love to command your strict obedience. You are to pass -through the army of your enemies; and will you here disobey the -Captain of your salvation? or would you have him leave you to -yourselves? Your disease is mortal, and none but Jesus Christ can cure -it; and if he cure it not, you are lost for ever. No pain of gout or -stone is comparable to your everlasting pain; and yet will you not be -obedient to your Physician? Think, when a temptation comes, If there -were a narrow bridge over the deepest gulf or river, and all my -friends and happiness lay on the further side, and I must needs go -over whether I will or not; if Christ would take me by the hand and -lead me over, would I be tempted to refuse his help, or to lose his -hand? or if he should offer to lose me, and leave me to myself, should -I not tremble, and cry out, as Peter, "Lord, save me," Matt. xiv. 30, -or as the disciples, "Save, Master, we perish?" And should I not then -hold him fast, and most accurately obey him, when he is leading me to -life eternal, that I may escape the gulf of endless misery? - -_Direct._ IV. Remember still, how bad, and blind, and backward, and -deceitful, and weak you are yourselves, and therefore what need you -have of the greatest watchfulness, lest you should disobey your Pilot, -and lose your Guide, before you are aware.--O what a heart have we to -watch! A lazy heart, that will be loitering or sitting down, when we -should be following our Lord. A foolish heart, that will let him go, -while we play with every play-fellow in our way. A cowardly heart, -that will steal away, or draw back in danger, when it should follow -our General. A treacherous heart, that will give us the slip, and -deceive us, when we seemed surest of it. A purblind heart, that even -when it followeth Christ, our Guide, is hardly kept from missing the -bridge, and falling into the gulf of misery. Think well of these, and -you will obey your Governor. - -_Direct._ V. Forget not the fruits of your former obedience and -disobedience, if you would be kept in an obedient frame.--Remember -that obedience hath been sweetest afterward; and that you never yet -found cause to repent or be ashamed of it. Remember that the fruit of -sin was bitter, and that when your eyes were opened, and you saw your -shame, you would fain have fled from the face of God; and that then it -appeared another thing to you, than it seemed in the committing. -Remember what groans and heart's grief it hath cost you; and into what -fears it brought you of the wrath of God; and how long it was before -your broken bones were healed; and what it cost both Christ and you. -And this will make the very name and first approach of sin, to cast -you into a preventing fear. A beast that hath once fallen into a gulf -or quick-sand, will hardly be driven into the same again: a fish that -was once stricken and escaped the nook, will fear and fly from it the -next time: a bird that hath once escaped the snare, or the talons of -the hawk, is afterwards afraid of the sight or noise of such a thing. -Remember where you fell, and what it cost you, and what you escaped -which it might have cost you, and you will obey more accurately -hereafter. - -_Direct._ VI. Remember that this is your day of trial, and what depends -upon your accurate obedience. God will not crown untried servants. Satan -is purposely suffered to tempt you, to try whether you will be true to -God or not. All the hope that his malice hath of undoing you for ever, -consisteth in his hope to make you disobedient to God. Methinks these -considerations should awaken you to the most watchful and diligent -obedience. If you were told beforehand, that a thief or cut-purse had -undertaken to rob you, and would use all his cunning and industry to do -it, you would then watch more carefully than at another time. If you -were in a race to run for your lives, you would not go then in your -ordinary pace. Doth God tell you before, that he will try your obedience -by temptation, and as you stand or fall, you shall speed for ever; and -will not this keep you watchful and obedient? - -_Direct._ VII. Avoid those tempting and deluding objects, which are -still enticing your hearts from your obedience; and avoid that -diverting crowd and noise of company or worldly business, which drowns -the voice of God's commands.--If God call you into a life of great -temptations, he can bring you safely through them all; but if you rush -into it wilfully, you may soon find your own disability to resist. It -is dangerous to be under strong and importunate temptations, lest the -stream should bear us down; but especially to be long under them, lest -we be weary of resisting. They that are long solicited, do too often -yield at last: it is hard to be always in a clear, and ready, and -resolute frame: few men have their wits, much less their graces, -always at hand, in a readiness to use. And if the thief come when you -are dropped asleep, you may be robbed before you can awake. The -constant drawings of temptation, do ofttimes abate the habit of -obedience, and diminish our hatred of sin and holy resolutions, by -slow, insensible degrees, before we yield to commit the act. And the -mind that will be kept in full subjection, must not be so diverted in -a crowd of distracting company or business, as to have no time to -think on the motives of his obedience. This withdrawing of the fuel -may put out the fire. - -_Direct._ VIII. If you are unavoidably cast upon strong temptation, -take the alarm; and put on all the armour of God, and call up your -souls to watchfulness and resolution, remembering that you are now -among your enemies, and must resist as for your lives.--Take every -temptation in its naked, proper sense, as coming from the devil, and -tending to your damnation by enticing your hearts from your subjection -unto God: suppose you saw the devil himself in his instruments -offering you the bait of preferment, or honour, or riches, or fleshly -lust, or sports, or of delightful meats, or drinks, to tempt you to -excess; and suppose you heard him say to you plainly, Take this for -thy salvation; sell me for this thy God, and thy soul, and thy -everlasting hopes; commit this sin, that thou mayst fall under the -judgment of God, and be tormented in hell with me for ever. Do this to -please thy flesh, that thou mayst displease thy God, and grieve thy -Saviour: I cannot draw thee to hell, but by drawing thee to sin; and I -cannot make thee sin against thy will; nor undo thee, but by thy own -consent and doing: therefore I pray thee consent and do it thyself, -and let me have thy company in torments. This is the naked meaning of -every temptation: suppose therefore you saw and heard all this, with -what detestation then would you reject it! with what horror would you -fly from the most enticing bait! If a robber would entice you out of -your way and company, with flattering words, that you might fall into -the hands of his companions, if you knew all his meaning and design -beforehand, would you be enticed after him? Watch therefore, and -resolve when you know beforehand the design of the devil, and what he -intendeth in every temptation. - -_Direct._ IX. Be most suspicious, fearful, and watchful about that, -which your flesh doth most desire, or finds the greatest pleasure -in.--Not that you should deny your bodies all delight in the mercies -of God: if the body have none, the mind will have the less: mercy must -be differenced from punishment; and must be valued and relished as -mercy: mere natural pleasing of the senses is in itself no moral good -or evil. A holy improvement of lawful pleasure, is a daily duty: -inordinate pleasure is a sin: all is inordinate which tendeth more to -corrupt the soul, by enticing it to sin, and turning it from God, than -to fit and dispose it for God and his service, and preserve it from -sinning. But still remember, it is not sorrow but delight that draweth -away the soul from God, and is the flesh's interest which it sets up -against him. Many have sinned in sorrows and discontents; but none -ever sinned for sorrows and discontents: their discontents and sorrows -are not taken up and loved for themselves; but are the effects of -their love to some pleasure and content, which is denied them, or -taken from them. Therefore, though all your bodily pleasures are not -sin, yet, seeing nothing but the pleasures of the flesh and carnal -mind is the end of sinners, and the devil's great and chiefest bait, -and this only causeth men's perdition, you have great reason to be -most afraid of that which is most pleasing to your flesh, and to the -mind as it is corrupt and carnal: escape the delusions of fleshly -pleasure, and you escape damnation. You have far more cause to be -afraid of prosperity, than of adversity; of riches, than of poverty; -of honour, than of obscurity and contempt; of men's praises and -applause, than of their dispraises, slanders, and reproach; of -preferment and greatness, than of a low and mean condition; of a -delicious, than of less tempting meats and drinks; of curious, costly, -than of mean, and cheap, and plain attire. Let those that have hired -out their reason to the service of their fleshly lusts, and have -delivered the crown and sceptre to their appetites, think otherwise. -No wonder if they that have sold the birthright of their intellects to -their senses, for a mess of pottage, for a whore, or a high place, or -a domineering power over others, or a belly-full of pleasant meats or -liquors, do deride all this, and think it but a melancholy conceit, -more suitable to an eremite or anchorite, than to men of society and -business in the world. As heaven is the portion of serious believers -and mortified saints alone, so it shall be proper to them alone to -understand the doctrine and example of their Saviour, and practically -to know what it is to deny themselves, and forsake all they have, and -take up their cross and follow Christ, and by the Spirit to mortify -the deeds of the body, Luke xiv. 26-29, 33; Rom. viii. 5-7, 13; Col. -iii. 1-4. Such know that millions part with God for pleasures, but -none for griefs: and that hell will be stored with those that -preferred wealth, and honour, and sports, and gluttony, drink and -filthy lusts, before the holiness and happiness of believers; but none -will be damned for preferring poverty, and disgrace, and abstinence, -hunger and thirst, and chastity before them. It must be something that -seemeth good, that must entice men from the chiefest good: apparent -evil is no fit bait for the devil's hook. Men will not displease God, -to be themselves displeased; nor choose present sorrows instead of -everlasting joys; but for the pleasures of sin for a season many will -despise the endless pleasures. - -_Direct._ X. Meet every motion to disobedience with an army of holy -graces; with wisdom, and fear, and hatred, and resolution, with love -to God, with zeal and courage; and quench every spark that falls upon -your hearts before it breaks out into a flame.--When sin is little and -in its infancy, it is weak and easily resisted; it hath not then -turned away the mind from God, nor quenched grace, and disabled it to -do its office. But when it is grown strong, then grace grows weak, and -we want its help, and want the sense of the presence, and attributes, -and truths of God, to rebuke it. O stay not till your hearts are gone -out of hearing, and straggled from God beyond the observance of his -calls. The habit of obedience will be dangerously abated, if you -resist not quickly the acts of sin. - -_Direct._ XI. Labour for the clearest understanding of the will of -God, that doubtfulness about your duty do not make you flag in your -obedience, and doubtfulness about sin do not weaken your detestation -and resistance, and draw you to venture on it.--When a man is sure -what is his duty, it is a great help against all temptations that -would take him off: and when he is sure that a thing is sinful, it -makes it the easier to resist. And, therefore, it is the devil's -method to delude the understanding, and make men believe that duty is -no duty, and sin is no sin; and then no wonder if duty be neglected, -and sin committed: and therefore he raiseth up one false prophet or -other to say to Ahab, "Go, and prosper;" or to say, There is no hurt -in this; to dispute for sin, and to dispute against duty. And it is -almost incredible how much the devil hath got, when he hath once made -it a matter of controversy. Then every hypocrite hath a cloak for his -sin, and a dose of opium for his conscience, when he can but say, It -is a controversy; some are of one mind, and some of another, you are -of that opinion, and I am of this: especially if there be wise and -learned on both sides; and yet more, if there be religious men on both -sides; and more yet, if he have an equal number on his side; and most -of all, if he have the major vote (as error and sin have commonly in -the world). If Ahab have but four hundred lying, flattering prophets -to one Micaiah, he will think he may hate him, reproach him, and -persecute him without any scruple of conscience. If it be made a -controversy whether bread be bread, and wine be wine, when we see and -taste it; some will think they may venture to subscribe or swear that -they hold the negative, if their credit, or livings, or lives lie upon -it; much more if they can say, It is the judgment of the church. If it -be once made a controversy, whether perjury be a sin, or whether a vow -materially lawful bind, or whether it be lawful to equivocate, or lie -with a mental reservation for the truth, or to do the greatest evil, -or speak the falsest thing with a true and good intent and meaning, -almost all the hypocrites in the country will be for the sinful part, -if their fleshly interest require it; and will think themselves -wronged, if they are accounted hypocrites, liars, or perjured, as long -as it is but a point of controversy among learned men. If it be once -made a controversy, whether an excommunicate king become a private -man, and it be lawful to kill him, and whether the pope may absolve -the subjects of temporal lords from their allegiance, (notwithstanding -all their oaths,) and if such learned men as Suarez, Bellarmine, -Perron, &c. are for it, (to say nothing of Santarellus, Mariana, &c.) -you shall have a Clement, a Ravilliac, a Faux, yea, too great choice -of instruments, that will be satisfied to strike the blow. If many -hold it may or must be done, some will be found too ready to do it: -especially if an approved general council (Lateran. sub Innoc. III. -Can. 3.) be for such papal absolution. We have seen at home how many -will be imboldened to pull down government, to sit in judgment on -their king, and condemn him, and to destroy their brethren, if they -can but say, that such and such men think it lawful. If it were but a -controversy once whether drunkenness, whoredom, swearing, stealing, or -any villany be a sin or not, it would be committed more commonly, and -with much less regret of conscience. Yea, good men will be ready to -think that modesty requireth them to be less censorious of those that -commit it, because in controverted cases they must suspect their own -understandings, and allow something to the judgment of dissenters. And -so all the rules of love, and peace, and moderation, which are -requisite in controversies that are about small and difficult points, -the devil will make use of, and apply them all to the patronage of the -most odious sins, if he can but get them once to have some learned, -wise, religious offenders. And from our tenderness of the persons we -easily slide to an indulgent tenderness in censuring the sin itself: -and good men themselves, by these means, are dangerously disabled to -resist it, and prepared to commit it. - -_Direct._ XII. Take heed lest the devil do either cast you into the -sleep of carnal security, or into such doubts, and fears, and -perplexing scruples, as shall make holy obedience seem to you an -impossible or a tiresome thing. When you are asleep in carelessness, -he can use you as he list; and if obedience be made grievous and -ungrateful to you, your heart will go against it, and you will go but -like a tired horse, no longer than you feel the spur: you are half -conquered already, because you have lost the love and pleasure of -obedience; and you are still in danger lest difficulties should quite -tire you, and weariness make you yield at last. The means by which the -tempter effecteth this, must afterward be spoken of, and therefore I -shall omit it here. - -By the faithful practice of these directions obedience may become, as -it were, your nature, a familiar, easy, and delightful thing; and may -be like a cheerful servant or child, that waiteth for your commands, -and is glad to be employed by you. Your full subjection of your wills -to God, will be as the health, and ease, and quietness of your wills: -you will feel that it is never well or easy with you, but when you are -obedient and pleasing to your Creator's will. Your "delight will be in -the law of the Lord," Psal. i. 2. It will be sweeter than honey to -you, and better than thousands of gold and silver; and this not for -any by-respect, but as it is the "law of God;" a "light unto your -feet," and an infallible guide in all your duty. You will say with -David, Psal. cxix. 16, 24, 35, 47, 70, 77, 174, "I will delight myself -in thy statutes; I will not forget thy word. Thy testimonies are my -delight and my counsellors. Make me to go in the path of thy -commandments, for therein do I delight." And as Psal. xl. 8, "I -delight to do thy will, O my God, yea, thy law is within my heart." -And, O "blessed is the man that feareth the Lord; that delighteth -greatly in his commandments," Psal. cxii. 2. - - * * * * * - -[Sidenote: Learning as disciples of Christ our Teacher.] - -_Grand Direct._ VII. Continue as the covenanted scholars of Christ, -the Prophet and Teacher of his church, to learn of him by his Spirit, -word, and ministers, the farther knowledge of God, and the things that -tend to your salvation; and this with an honest, willing mind, in -faith, humility, and diligence; in obedience, patience, and peace. - -Though I spake before of our coming to God by Jesus Christ, as he is -the way to the Father; it is meet that we distinctly speak of our -relation and duty to him, as he is our Teacher, our Captain, and our -Master, as well as of our improving him as Mediator immediately unto -God. The necessity of believers, and the office and work of Christ -himself, doth tell us how much of our religion doth consist in -learning of him as his disciples. Acts vii. 37, "A prophet shall the -Lord your God raise up unto you of your brethren, like unto me, him -shall you hear." This was the voice that came out of the cloud in the -holy mount, Matt. xvii. 5, "This is my beloved Son, in whom I am well -pleased, hear ye him." Therefore is the title of disciples commonly -given to believers. And there is a twofold teaching which Christ hath -sent his ministers to perform; both mentioned in their commission, -Matt. xxviii. 19, 20. The one is, to "teach the nations;" as to make -disciples of them, by persuading them into the school of Christ, which -containeth the teaching of faith and repentance, and whatever is -necessary to their first admission, and to their subjecting themselves -to Christ himself as their stated and infallible Guide. The other is -the teaching them further to know more of God, "and to observe all -things whatsoever he commandeth them." And this last is it we are now -to speak of, and I shall add some sub-directions for your help. - - - _Directions for Learning of Christ, as our Teacher._ - -[Sidenote: How to learn of Christ.] - -_Direct._ I. Remember who it is that is your Teacher: that he is the -Son of God, that knoweth his Father's will, and is the most faithful, -infallible Pastor of the church.--There is neither ignorance, nor -negligence, nor ambition, nor deceit in him, to cause him to conceal -the mind of God. There is nothing which we need to know, which he is -not both able and willing to acquaint us with. - -_Direct._ II. Remember what it is that he teacheth you, and to what -end.--That it is not how to sin and be damned, as the devil, the -world, and the flesh would teach you; nor how to satisfy your lusts, -or to know, or do, or attain the trifles of the world: but it is how -to be renewed to the image of God, and how to do his will and please -him, and how to be justified at his bar, and how to escape everlasting -fire, and how to attain everlasting joys: consider this well, and you -will gladly learn of such a Teacher. - -_Direct._ III. Let the book which he himself hath indited by his -Spirit, be the rule and principal matter of your learning.--The holy -Scriptures are of divine inspiration: it is them that we must be -judged by, and them that we must be ruled by, and therefore them that -we must principally learn. Men's books and teachings are but the means -for our learning this infallible word. - -_Direct._ IV. Remember that as it is Christ's work to teach, it is yours -to hear, and read, and study, and pray, and practise what you hear.--Do -your part, then, if you expect the benefit. You come not to the school -of Christ to be idle. Knowledge droppeth not into the sleepy dreamer's -mouth. Dig for it as for silver, and search for it in the Scriptures as -for a hidden treasure: meditate in them day and night. Leave it to -miserable fools, to contemn the wisdom of the Most High. - -_Direct._ V. Fix your eye upon himself as your pattern, and study with -earnest desire to follow his holy example, and to be made conformable -to him.--Not to imitate him in the works which were proper to him as -God, or as Mediator; but in his holiness, which he hath proposed to -his disciples for their imitation. He knew how effectual a perfect -example would be, where a perfect doctrine alone would be less -regarded. Example bringeth doctrine nearer to our eye and heart; it -maketh it more observable, and telleth us with more powerful -application, Such you must be, and thus you must do. The eye maketh an -easier and deeper impression on the imagination and mind, than the ear -doth; therefore Christ's example should be much preached and studied. -It will be a very great help to us, to have still upon our minds the -image of the holy life of Christ; that we be affected, as if we always -saw him doing the holy actions which once he did. Paul calls the -Galatians "foolish," and "bewitched," that "obeyed not the truth, when -Christ had been set forth as crucified among them evidently before -their eyes," Gal. iii. 1. Papists think that images serve well for -this turn: but the records of Scripture, and the living images of -Christ whom they persecute and kill, are far more useful. How much -example is more operative than doctrine alone, you may perceive by the -enemies of Christ, who can bear his holy doctrine, when they cannot -bear his holy servants, that practise that doctrine before their eyes. -And that which most stirs up their enmity, hath the advantage for -exciting the believer's piety. - -Let the image of Christ, in all his holy examples, be always lively -written upon your minds. 1. Let the great ones of the world remember, -that their Lord was not born of such as bore rule, or were in worldly -pomp and dignity, but of persons that lived but meanly in the world -(however they were of the royal line); how he was not born in a -palace, but a stable, and laid in a manger, without the attendance or -accommodations of the rich. - -2. Remember how he subjected himself unto his reputed father, and his -mother, to teach all children subjection and obedience, Luke ii. 51. - -3. And how he condescended to labour at a trade, and mean employment -in the world; to teach us that our bodies, as well as our minds, must -express their obedience, and have their ordinary employment; and to -teach men to labour and live in a calling; and to comfort poor -labourers, with assurance that God accepteth them in the meanest work, -and that Christ himself lived so before them, and chose their kind of -life, and not the life of princes and nobles, that live in pomp, and -ease, and pleasure. - -4. Remember how he refused not to submit to all the ordinances of God, -and to fulfil all righteousness, and to be initiated into the solemn -administration of his office by the baptism of John, Matt. iii. 15-17, -which God approved, by sending down upon him the Holy Ghost: to teach -us all to expect his Spirit in the use of his ordinances. - -5. Remember how he voluntarily began his work, with an encounter with -the tempter in the wilderness, upon his fasting; and suffered the -tempter to proceed, till he moved him to the most odious sin, even to -worship the devil himself: to teach us that God loveth tried servants, -and expecteth that we be not turned from him by temptations; especially -those that enter upon a public ministry, must be tried men, that have -overcome the tempter: and to comfort tempted christians, who may -remember, that their Saviour himself was most blasphemously tempted to -as odious sins as ever they were; and that to be greatly tempted, -without consenting or yielding to the sin, is so far from being a sin in -itself, that it is the greatest honour of our obedience; and that the -devil, who molesteth and haunteth us with his temptations, is a -conquered enemy, whom our Lord in person hath overcome. - -6. Remember how earnestly and constantly he preached; not stories, or -jingles, or subtle controversies, but repentance, and faith, and -self-denial, and obedience. So great was his love to souls, that, when -he had auditors, he preached, not only in the temple and synagogues, but -on mountains, and in a ship, and any other convenient place; and no fury -of the rulers or Pharisees could silence him, till his hour was come, -having his Father's commission. And even to particular persons, he -vouchsafed, by conference, to open the mysteries of salvation, John iii. -and iv.; to teach us to love and attend to the plain and powerful -preaching of the gospel, and not to forbear any necessary means for the -honour of God, and the saving of souls, because of the enmity or -opposition of malicious men, but to "work while it is day, seeing the -night is coming when none can work," John ix. 4. - -7. Remember how compassionate he was to men's bodies, as well as to -their souls; going up and down with unwearied diligence, doing good; -healing the blind, and lame, and deaf, and sick, and possessed: and -how all his miracles were done in charity, to do good; and none of -them to do hurt; so that he was but living, walking LOVE and MERCY. To -teach us to know God, in his love and mercy; and to abound in love and -mercy to our brethren; and to hate the spirit of hurtfulness, -persecution, and uncharitableness; and to lay out ourselves in doing, -good; and to exercise our compassion to the bodies of men, as well as -to their souls, according to our power. - -8. Remember how his zeal and love endured the reproach, and resisted -the opposition of his friends, who went to lay hold on him as if he -had been beside himself, Mark iii. 20, 21: and how he bid Peter "Get -behind me, Satan; thou art an offence unto me: for thou savourest not -the things of God, but those of men," when in carnal love and wisdom -he rebuked him for resolving to lay down his life, saying, "Be it far -from thee, this shall not be unto thee," Matt. xvi. 22, 23. To teach -us to expect that carnal love and wisdom in our nearest friends, will -rise up against us in the work of God, to discourage us both from duty -and from sufferings; and that all are to be shaken off, and counted as -the instruments of Satan, that would tempt us to be unfaithful to our -trust and duty, and to favour ourselves by a sinful avoiding of the -sufferings which God doth call us to undergo. - -9. Remember how through all his life he despised the riches of the -world, and chose a life of poverty, and was a companion of the -meanest, neither possessing nor seeking sumptuous houses, or great -attendance, or spacious lands, or a large estate. He lived in a -visible contempt of all the wealth, and splendour, and greatness of -the world: to teach us how little these little things are to be -esteemed; and that they are none of the treasure and portion of a -saint; and what a folly it is to be fond of such snares, and -diversions, and temptations which make the way to heaven to be to us -as a needle's eye. - -10. Observe, how little he regardeth the honour and applause of men; -Phil. ii. 7-9, how "he made himself of no reputation, but took upon -him the form of a servant," refusing to be "made a king," or to have a -"kingdom of this world," John vi. 15. Though he told malignant -blasphemers how greatly they sinned in dishonouring him, yet did he -not seek the honour of the world: to teach us how little the thoughts -or words of ignorant men do contribute to our happiness, or are to be -accounted of; and to turn our eyes from the impertinent censures of -flesh and blood, to the judgment of our Almighty Sovereign, to whom it -is that we stand or fall. - -11. Remember also how little he made provision for the flesh, and -never once tasted of any immoderate, sinful pleasure. How far was he -from a life of voluptuousness and sensuality! Though his avoiding the -formal fastings of the Pharisees, made them slander him as a -"gluttonous person," and "a wine-bibber," Matt. xi. 19, as the sober -christians were called _carnivori_, by those that thought it unlawful -to eat flesh; yet so far was he from the guilt of any such sin, that -never a desire of it was in his heart. You shall never find in the -gospel that Christ spent half the morning in dressing him, choosing -rather to shorten his time for prayer, than not to appear sufficiently -neatified, as our empty, worthless, painted gallants do: nor shall you -ever read that he wasted his time in idle visitations, or cards, or -dice, or in reading romances, or hearing stage-plays: it was another -kind of example that our Lord did leave for his disciples. - -12. Mark also, how far Christ was from being guilty of any idle, or -lascivious, or foolish kind of talk; and how holy and profitable all -his speeches were: to teach us also to speak as the oracles of God, -such words as tend to edification, and to administer grace unto the -hearers, and to keep our tongues from all profane, lascivious, empty, -idle speeches. - -13. Remember, that pride, and passion, are condemned by your pattern. -Christ bids you "Learn of me; for I am meek and lowly in heart, and -you shall find rest unto your souls," Matt. xi. 28, 29. Therefore he -resolveth that "except" men "be converted and become as little -children, they shall not enter into the kingdom of heaven," Matt, -xviii. 3. Behold therefore the Lamb of God, and be ashamed of your -fierce and ravenous natures. - -14. Remember that Christ your Lord and pattern did humble himself to -the meanest office of love, even to wash the feet of his disciples: -not to teach you to wash a few poor men's feet, as a ceremony once a -year, and persecute and murder the servants of Christ the rest of the -year, as the Roman Vice-Christ doth; but to teach us, that if he their -Lord and Master washed his disciples' feet, we also should stoop as -low in any office of love, for one another, John xiii. 14. - -15. Remember also that Christ your pattern spent whole nights in -prayer to God;[97] so much was he for this holy attendance upon God: -to teach us to "pray always and not wax faint," Luke xviii. 1. And not -to be like the impious God-haters, that love not any near or serious -addresses unto God, nor those that use them, but make them the object -of their cruelty or scorn. - -16. Remember also that Christ was against the Pharisees' outside, -hypocritical, ceremonious worship, consisting in lip-labour, affected -repetitions, and much babbling; their "Touch not, taste not, handle -not," and worshipping God in vain, according to their traditions, -"teaching for doctrines the commandments of men." He taught us a -serious, spiritual worship: not "to draw nigh to God with our mouth, -and honour him with our lips, while our hearts are far from him;" but -to "worship God who is a Spirit, in spirit and truth," Matt. xv. 6-9; -John iv. 23, 24; Matt. xxiii. - -17. Christ was a sharp reprover of hypocritical, blind, ceremonious, -malicious Pharisees; and warneth his disciples to take heed of their -leaven. When they are offended with him, he saith, "Every plant which -my heavenly Father hath not planted shall be rooted up: let them -alone, they be blind leaders of the blind," &c. Matt. xv. 12-14. To -teach us to take heed of autonomous, supercilious, domineering, formal -hypocrites, and false teachers, and to difference between the -shepherds and the wolves. - -18. Though Christ seems cautelously to avoid the owning of the Romans' -usurpation over the Jews, yet rather than offend them he payeth -tribute himself, Matt. xvii. 25-27, and biddeth them "render to Caesar -the things that are Caesar's, and to God the things that are God's," -Matt. xxii. 21. The Pharisees bring their controversy to him -hypocritically, "Whether it be lawful to give tribute to Caesar, or -not?" (For that Caesar was a usurper over them, they took to be past -controversy.) And Christ would give them no answer that should insnare -himself, or encourage usurpation, or countenance their sedition: -teaching us much more to pay tribute cheerfully to our lawful -governors, and to avoid all sedition and offence. - -19. Yet is he accused, condemned, and executed among malefactors, as -aspiring to be "King of the Jews," and the judge called, "none of -Caesar's friend," if he let him go: teaching us to expect that the most -innocent christians should be accused, as enemies to the rulers of the -world, and mistaken governors be provoked and engaged against them, by -the malicious calumnies of their adversaries; and that we should, in -this unrighteous world, be condemned of those crimes of which we are -most innocent, and which we most abhor, and have borne the fullest -testimonies against. - -20. The furious rout of the enraged people deride him by their words -and deeds, with a purple robe, a sceptre of reed, a crown of thorns, -and the scornful name of "King of the Jews;" they spit in his face, -and buffet him, and then break jests upon him; and in all this "being -reviled he reviled not again, but committed all to him that judgeth -righteously," 1 Pet. ii. 21-23. Teaching us to expect the rage of the -ignorant rabble, as well as of deluded governors; and to be made the -scorn of the worst of men; and all this without impatience, reviling, -or threatening words; but quieting ourselves in the sure expectation -of the righteous judgment, which we and they must shortly find. - -21. When Christ is urged at Pilate's bar to speak for himself, he -holds his peace: teaching us to expect to be questioned at the -judgment-seat of man; and not to be over-careful for the vindicating -of our names from their most odious calumnies, because the judgment -that will fully justify us is sure and near. - -22. When Christ is in his agony, his disciples fail him; when he is -judged and crucified, they "forsook him and fled," Matt. xxvi. 56: to -teach us not to be too confident in the best of men, nor to expect -much from them in a time of trial, but to take up our comfort in God -alone, when all our nearest friends shall fail us. - -23. Upon the cross he suffereth the torments and ignominy of death for -us, praying for his murderers: "leaving us an example that we should -follow his steps," 1 Pet. ii. 21; and that we think not life itself -too dear to part with, in obedience to God, and for the love of Christ -and one another, 1 John iii. 16; and that we forgive and pray for them -that persecute us. - -24. In all this suffering from men, he feels also so much of the fruit -of our sin upon his soul, that he crieth out, "My God, my God, why -hast thou forsaken me?" to teach us, if we fall into such calamity of -soul, as to think that God himself forsaketh us, to remember for our -support, that the Son of God himself before us, cried out, "My God, -why hast thou forsaken me?" and that in this also we may expect a -trial, to seem of ourselves forsaken of God, when our Saviour -underwent the like before us. - -I will instance in no more of his example, because I would not be -tedious. Hither now let believers cast their eyes: if you love your -Lord, you should love to imitate him, and be glad to find yourselves in -the way that he hath gone before you. If he lived a worldly or a sensual -life, do you do so: if he was an enemy to preaching, and praying, and -holy living, be you so: but if he lived in the greatest contempt of all -the wealth, and honours, and pleasures of the world, in a life of holy -obedience to his Father, wholly preferring the kingdom of heaven, and -seeking the salvation of the souls of others, and patiently bearing -persecution, derision, calumnies, and death, then take up your cross, -and follow him in joyfully to the expected crown. - -_Direct._ VI. If you will learn of Christ, you must learn of his -ministers, whom he hath appointed under him to be the teachers of his -church.--He purposely enableth them, inclineth them, and sendeth them to -instruct you: not to have dominion over your faith, but to be your -spiritual fathers, and "the ministers by whom you believe, as God shall -give" (ability and success) "to every one" as he pleases; "to plant and -water," while "God giveth the increase; to open men's eyes, and turn -them from darkness to light;" and to be "labourers together with God, -whose husbandry and building you are;" and to be "helpers of your joy." -See 2 Cor. ii. 4; Acts xxvi. 17, 18; 1 Cor. iii. 5-9; iv. 15. Seeing -therefore Christ hath appointed them, under him, to be the ordinary -teachers of his church, he that "heareth them," (speaking his message,) -"heareth him," and he "that despiseth them, despiseth him," Luke x. 16. -And he that saith, I will hear Christ, but not you, doth say in effect -to Christ himself, I will not hear thee, nor learn of thee, unless thou -wilt dismiss thy ushers, and teach me immediately thyself. - -_Direct._ VII. Hearken also to the secret teachings of his Spirit, and -your consciences, not as making you any new law or duty, or being to -you instead of Scriptures or ministers; but as bringing that truth -into your hearts and practices, which Scriptures and ministers have -first brought to your eyes and ears.--If you understand not this, how -the office of Scripture and ministers differ from the office of the -Spirit and your consciences, you will be confounded, as the sectaries -of these times have been, that separate what God hath joined together, -and plead against Scripture or ministers under pretence of extolling -the Spirit, or the light within them. As your meat must be taken into -the stomach, and pass the first concoction, before the second can be -performed, and chylification must be before sanguification; so the -Scripture and ministers must bring truth to your eyes and ears, before -the Spirit or conscience bring them to your hearts and practice. But -they lie dead and uneffectual in your brain or imagination, if you -hearken not to the secret teachings of the Spirit and conscience, -which would bring them further. As Christ is the principal Teacher -without, and ministers are but under him; so the Spirit is the -principal teacher within us, and conscience is but under the Spirit, -being excited and informed by it. Those that learn only of Scriptures -and ministers, (by hearing or reading,) may become men of learning and -great ability, though they hearken not to the sanctifying teachings of -the Spirit, or to their consciences. But it is only those that hearken -first to the Scriptures and ministers, and next to the Spirit of God, -and to their consciences, that have an inward, sanctifying, saving -knowledge, and are they that are said to be taught of God. Therefore, -hearken first with your ears, what Christ hath to say to you from -without; and then hearken daily and diligently with your hearts, what -the Spirit and conscience say within. For it is their office to -preach over all that again to your hearts, which you have received. - -_Direct._ VIII. It being the office of the present ordinary ministry, -only to expound and apply the doctrine of Christ already recorded in -the Scriptures, believe not any man that contradicteth this recorded -doctrine, what reason, authority, or revelation soever he pretend. -Isa. viii. 20, "To the law and to the testimony: if they speak not -according to these, it is because there is no light in them." No -reason can be reason indeed that is pretended against the reason of -the Creator and God of reason. Authority pretended against the highest -authority of God, is no authority: God never gave authority to any -against himself; nor to deceive men's souls; nor to dispense with the -law of Christ; nor to warrant men to sin against him; nor to make any -supplements to his law or doctrine. The apostles had their "power only -to edification, but not to destruction," 1 Cor. x. 8; 2 Cor. xiii. 10. -There is no revelation from God that is contrary to his own -revelation, already delivered as his perfect law and rule unto the -church; and therefore none supplemental to it. If an "apostle or an -angel from heaven (_per possibile vel impossibile_) shall evangelize -to us besides what is evangelized," and we "have received," he must be -held "accursed," Gal. i. 6-8. - -_Direct._ IX. Come not to learn of Christ with self-conceitedness, -pride, or confidence in your prejudice and errors; but as little -children, with humble, teachable, tractable minds. Christ is no -teacher for those that in their own eyes are wise enough already: -unless it be first to teach them to "become fools" (in their own -esteem, because they are so indeed) "that they may be wise," 1 Cor. -iii. 18. They that are prepossessed with false opinions, and resolve -that they will never be persuaded of the contrary, are unmeet to be -scholars in the school of Christ. "He resisteth the proud, but giveth -more grace unto the humble," 1 Pet. v. 5. Men that have a high conceit -of their own understandings, and think they can easily know truth from -falsehood, as soon as they hear it, and come not to learn, but to -censure what they hear or read, as being able presently to judge of -all, these are fitter for the school of the prince of pride, and -father of lies and error, than for the school of Christ. Except -conversion make men as little children, that come not to carp and -cavil, but to learn, they are not "meet for the kingdom of Christ," -Matt. xviii. 3; John iii. 3, 5. Know how blind and ignorant you are, -and how dull of learning, and humbly beg of the heavenly Teacher, that -he will accept you, and illuminate you: and give up your -understandings absolutely to be informed by him, and your hearts to be -the tables in which his Spirit shall write his law; believing his -doctrine upon the bare account of his infallible veracity, and -resolving to obey it; and this is to be the disciples of Christ -indeed, and such as shall be taught of God. - -_Direct._ X. Come to the school of Christ with honest, willing hearts, -that love the truth, and fain would know it, that they may obey it; -and not with false and biassed hearts, which secretly hinder the -understanding from entertaining the truth, because they love it not, -as being contrary to their carnal inclinations and interest. The word -that was received into honest hearts, was it that was as the seed that -brought forth plentifully, Matt. xiii. 23. When the heart saith -unfeignedly, "Speak, Lord, for thy servant heareth; teach me to know -and do thy will;" God will not leave such a learner in the dark. Most -of the damnable ignorance and error of the world, is from a wicked -heart, that perceiveth that the truth of God is against their fleshly -interest and lusts, and therefore is unwilling to obey it, and -unwilling to believe it, lest it torment them, because they disobey -it. A will that is secretly poisoned with the love of the world, or of -any sinful lusts and pleasures, is the most potent impediment to the -believing of the truth. - -_Direct._ XI. Learn with quietness and peace in the school of Christ, -and make not divisions, and meddle not with others' lessons and matters, -but with your own. Silence, and quietness, and minding your own -business, is the way to profit. The turbulent wranglers that are -quarrelling with others, and are religious contentiously, in envy and -strife, are liker to be corrected or ejected, than to be edified. Read -James iii. - -_Direct._ XII. Remember that the school of Christ hath a rod; and -therefore learn with fear and reverence, Heb. xii. 28, 29; Phil. ii. -12. Christ will sharply rebuke his own, if they grow negligent and -offend: and if he should cast thee out and forsake thee, thou art -undone for ever. "See," therefore, "that ye refuse not him that -speaketh: for if they escaped not who refused him that spake on earth, -much more shall not we, if we refuse him that is from heaven," Heb. -xii. 25. "For how shall we escape if we neglect so great salvation; -which at first began to be spoken by the Lord, and was confirmed to us -by them that heard him; God also bearing them witness, both with -signs, and wonders, and divers miracles, and gifts of the Holy Ghost, -according to his own will?" Heb. ii. 3, 4. "Serve the Lord therefore -with fear, and rejoice with trembling: kiss the Son, lest he be angry, -and you perish in the kindling of his wrath," Psal. ii. 11, 12. - - * * * * * - -[Sidenote: To obey Christ as Physician in his healing work, and his -spirit in its cleansing, mortifying work.] - -_Grand Direct._ VIII. Remember that you are related to Christ as the -Physician of your souls, and to the Holy Ghost as your Sanctifier. -Make it therefore your serious study, to be cured by Christ, and -cleansed by his Spirit, of all the sinful diseases and defilements of -your hearts and lives. - -Though I did before speak of our believing in the Holy Ghost, and -using his help for our access to God, and converse with him; yet I -deferred to speak fully of the cleansing and mortifying part of his -work of sanctification till now; and shall treat of it here, as it is -the same with the curing work of Christ, related to us as the -Physician of our souls: it being part of our subjection and obedience -to him, to be ruled by him, in order to our cure. And what I shall -here write against sin, in general, will be of a twofold use. The one -is, to help us against the inward corruptions of our hearts, and for -the outward obedience of our lives, and so to further the work of -sanctification, and prevent our sinning. The other is, to help us to -repentance and humiliation, habitual and actual, for the sins which -are in us, and which we have already at any time committed. - -The general directions for this curing and cleansing of the soul from -sin, are contained, for the most part, in what is said already: and -many of the particular directions also may be fetched from the sixth -direction before-going. I shall now add but two general directions, -and many more particular ones. - -_Direct._ I. The two general directions are these: 1. Know what -corruptions the soul of man is naturally defiled with: and this -containeth the knowledge of those faculties, that are the seat of -these corruptions, and the knowledge of the corruptions that have -tainted and perverted the several faculties. - -_Direct._ II. 2. Know what sin is, in its nature or intrinsic evil, as -well as in the effects. - -[Sidenote: How the several faculties of the soul are corrupted and -diseased.] - -[Sidenote: In what cases sound understanding may be ignorant.] - -1. The parts or faculties to be cleansed and cured, are both the -superior and inferior. (1.) The understanding, though not the first in -the sin, must be first in the cure: for all that is done upon the -lower faculties, must be by the governing power of the will: and all -that is done upon the will, according to the order of human nature, -must be done by the understanding. But the understanding hath its own -diseases, which must be known and cured. Its malady in general is -ignorance; which is not only a privation of actual knowledge, but an -undisposedness also of the understanding to know the truth. A man may -be deprived of some actual knowledge, that hath no disease in his mind -that causeth it: as in a case that either the object be absent, and -out of reach, or that there may be no sufficient revelation of it, or -that the mind be taken up wholly upon some other thing, or in case a -man shut out the thoughts of such an object, or refuse the evidence, -which is the act of the will, even as a man that is not blind, may yet -not see a particular object, 1. In case it be out of his natural -reach; 2. Or if it be night, and he want extrinsic light; 3. Or in -case he be wholly taken up with the observation of other things; 4. Or -in case he wilfully either shut or turn away his eyes. - -[Sidenote: How the understanding can be the subject of sin?] - -It is a very hard question to resolve, how far and wherein the -diseases of the understanding may be called sin? Because the -understanding is not a free, but a necessitated faculty; and there can -be no sin, where there is no liberty. But to clear this, it must be -considered, 1. That it is not this or that faculty that is the full -and proper subject of sin, but the man: the fulness of sin being made -up of the vice of both faculties, understanding and will, conjunct. It -is properer to say, The man sinned, than, The intellect or will -sinned, speaking exclusively as to the other. 2. _Liberium arbitrium_, -free choice, is belonging to the man, and not to his will only, though -principally to the will. 3. Though the will only be free in itself, -originally, yet the intellect is free by participation, so far as it -is commanded by the will, or dependeth on it for the exercise of its -acts. 4. Accordingly, though the understanding, primitively and of -itself, be not the subject of morality, of moral virtues or of moral -vices, which are immediately and primarily in the will; yet -participatively its virtues and vices are moralized, and become graces -or sins, laudable and rewardable, or vituperable and punishable, as -they are imperate by the will, or depend upon it. - -Consider then, the acts, and habits, and disposition of the -understanding; and you will find, That some acts, and the privation of -them, are necessary, naturally, originally, and unalterably; and these -are not virtues or sinful at all, as having no morality. As, to know -unwillingly, as the devils do, and to believe when it cannot be -resisted, though they would; this is no moral virtue at all, but a -natural perfection only. So, 1. To be ignorant of that which is no -object of knowledge, or which is naturally beyond our knowledge, as of -the essence of God, is no sin at all. 2. Nor, to be ignorant of that -which was never revealed, when no fault of ours hindered the revelation, -is no sin. 3. Nor, to be without the present, actual knowledge or -consideration of one point, at that moment when our thoughts are -lawfully diverted, as in greater business, or suspended, as in sleep. 4. -But to be ignorant, wilfully, is a sin, participatively in the -intellect, and originally in the will. 5. And to be ignorant for want of -revelation, when ourselves are the hinderers of that revelation, or the -meritorious cause that we want it, is our sin: because, though that -ignorance be immediately necessary, and hypothetically, yet originally -and remotely it is free and voluntary. - -So, as to the habits and disposition of the intellect; it is no sin to -want those, which man's understanding in its entire and primitive -nature was without. As, not to be able to know without an object, or -to know an unrevealed or too distant object, or actually to know all -things knowable, at once. But there are defects or ill dispositions, -that are sinfully contracted; and though these are now immediately -natural[98] and necessary, yet being originally and remotely voluntary -or free, they are participatively sinful. Such is the natural man's -disability or undisposedness to know the things of the Spirit, when -the word revealeth them. This lieth not in the want of a natural -faculty to know them, but, 1. Radically in the will. 2. And thence in -contrary, false apprehensions which the intellect is prepossessed -with, which resisting the truth, may be called, its blindness or -impotency to know them. And 3. In a strangeness of the mind to those -spiritual things which it is utterly unacquainted with. - -Note here, 1. That the will may be guilty of the understanding's -ignorance, two ways: either, by positive averseness prohibiting or -diverting it from beholding the evidence of truth; or, by a privation -and forbearance of that command or excitation which is necessary to -the exercise of the acts of the understanding. This last is the -commonest way of the sin in the understanding; and that may be truly -called voluntary which is from the will's neglect of its office, or -suspension of its act, though there be no actual volition or nolition. - -2. That the will may do more in causing a disease in the -understanding, than it can do in curing it. I can put out a man's -eyes, but I cannot restore them. - -3. That yet for all that, God hath so ordered it in his gracious -dispensation of the grace of the Redeemer, that certain means are -appointed by him, for man to use, in order to the obtaining of his -grace, for his own recovery: and so, though grace cure not the -understanding of its primitive, natural weakness, yet it cureth it of -its contracted weakness, which was voluntary in its original, but -necessary, being contracted. And, as the will had a hand in the -causing of it, so must it have, in the voluntary use of the aforesaid -means, in the cure of it. So much to show you how the understanding is -guilty of sin. - -[Sidenote: The operations and maladies of the intellect.] - -Though no actual knowledge be so immediate as to be without the -mediation of the sense and fantasy, yet supposing these, knowledge is -distinguished into immediate and mediate. The immediate is when the -being, quality, &c. of a thing, or the truth of a proposition, is -known immediately in itself by its proper evidence. Mediate knowledge -is when the being of a thing, or the truth of a proposition, is known -by the means of some other intervenient thing or proposition, whose -evidence affordeth us a light to discern it. - -The understanding is much more satisfied when it can see things and -truths immediately in their proper evidence. But when it cannot, it is -glad of any means to help it. - -The further we go in the series of means, (knowing one thing by -another, and that by another, and so on,) the more unsatisfied the -understanding is, as apprehending a possibility of mistake, and a -difficulty in escaping mistake in the use of so many _media_. - -When the evidence of one thing in its proper nature showeth us -another, this is to know by mere discourse or argument. - -When the medium of our knowing one thing is the credibility of another -man's report that knoweth it, this is (though a discourse or argument -too, yet) in special, called, belief; which is strong or weak, certain -or uncertain, as the evidence of the reporter's credibility is certain -or uncertain, and our apprehension of it strong or weak. - -In both cases, the understanding's fault is either an utter privation -of the act, or disposition to it; or else a privation of the rectitude -of the act. When it should know by the proper evidence of the thing, -the privation of its act is called ignorance or nescience, and the -privation of its rectitude is called error (which differ as not -seeing, and seeing falsely.) When it should know by testimony, the -privation of its act is simple unbelief, or not believing, and the -privation of its rectitude is either disbelief, when they think the -reporter erreth, or misbelief, when it believeth a testimony that is -not to be believed. - -So that you see by what is said, that the diseases of the mind to be -cured, are, 1. Mere ignorance. 2. Error; thinking truth to be falsehood, -and falsehood truth. 3. Unbelief. 4. Disbelief. And 5. Misbelief. - -[Sidenote: Rom. viii. 5-7.] - -But as the goodness is of chief regard in the object, so the -discerning of the truth about good and evil, is the chiefest office of -the understanding. And therefore its disesteem of God, and glory, and -grace, and its misesteem of the fleshly pleasure, and worldly -prosperity, wealth, and honour, is the principal malady of the mind. - -(2.) The diseases of the will, are in its inclination, and its acts. -1. An inordinate inclination to the pleasing of the fleshly appetite -and fantasy, and to all carnal baits and temporal things, that tend to -please it, and inordinate acts of desire accordingly. 2. An irrational -backwardness to God, and grace, and spiritual good, and a refusal or -nolition in act accordingly. These are in the will, 1. Because it is -become much subject to the sensitive appetite, and hath debased -itself, and contracted, by its sinful acts, a sensual inclination, the -flesh having the dominion in a corrupted soul. 2. Because the -intellect being also corrupted, ofttimes misleadeth it, by overvaluing -transient things. 3. Because the will is become destitute (in its -corrupted state) of the power of divine love, or an inclination to God -and holy things, which should countermand the seduction of carnal -objects. 4. And the understanding is much destitute of the light that -should lead them higher. 5. Because the rage of the corrupted appetite -is still seducing it. Mark therefore, for the right understanding of -this, our greatest malady: - -1. That the will never desireth evil, as evil, but as a carnal or a -seeming good. 2. Nor doth it hate good as good, but as a seeming evil, -because God and grace do seem to be his enemies, and to hurt him, by -hindering him of the good of carnal pleasure which he now preferreth. -3. Nay, at the same time that he loveth evil as it pleaseth the flesh, -he hath naturally, as a man, some averseness to it, so far as he -apprehendeth it to be evil: and when he hateth God and holiness as -evil, for hindering him of his carnal pleasure, he naturally loveth -them, so far as he apprehendeth them to be good. So that there is some -love to God and good, and some hatred to evil, in the ungodly; for -while man is man, he will have naturally an inclination to good as -good, and against evil as evil. 4. But the apprehension of sensitive -good is the strongest in him, and the apprehension of spiritual good -is weakest; and therefore the will receiving a greater impress from -the carnal appetite and mind, than from the weak apprehensions of -spiritual good, is more inclined to that which indeed is worst; and so -things carnal have got the dominion, or chief commanding interest, in -the soul. 5. Note also, that sin receiveth its formality, or moral -evil, first in the will, and not in the intellect or sensitive -appetite: for it is not sin till it be positively or privately, -immediately or mediately, voluntary. But the first motions to sin are -not in the will, but in the sensitive appetite; though there, at -first, it be not formally sin. 6. Note, that neither intellect, -object, appetite, or sense, necessitate naturally the will to sin, but -it remaineth the first in the sin and guilt. - -It is a matter of great difficulty to understand how sin first entered -into the innocent soul; and it is of great importance, because an error -here is of dangerous consequence. Two sorts seem to me to make God so -much the necessitating cause of Adam's first sin, (and so of all sin,) -as that it was as naturally impossible for Adam to have forborne it, -according to their doctrine, as to have conquered God: 1. Those that -assert the Dominican, immediate, physical, pre-determining pre-motion -(which no created power can resist). 2. And those that say the will acts -as necessitated by the intellect in all its acts (and so is necessitated -in all its omissions); and that the intellect is necessitated by objects -(as, no doubt it is, unless as its acts are _sub imperio voluntatis_); -and all those objects are caused and disposed of by God. But it is -certain that God is not the cause of sin; and therefore this certainty -overruleth the case against these tenets. - -At present it seemeth to me, that sin entered in this method: 1. Sense -perceiveth the forbidden thing. 2. The appetite desireth it. 3. The -imagination thinketh on its desirableness yet further. 4. The -intellect conceiveth of it (truly) as good, by a simple apprehension. -5. The will accordingly willeth it by a simple complacency or -volition. Thus far there was no sin. But, 6. The will here adhered to -it too much, and took in it an excess of complacency, when it had -power to do otherwise: and here sin begun. 7. And so when the -cogitations should have been called off; 8. And the intellect should -have minded God, and his command, and proceeded from a simple -apprehension to the comparing act, and said, The favour of God is -better, and his will should rule, it omitted all these acts, because -the will omitted to command them; yea, and hindered them. 9. And so -the intellect was next guilty of a _non-renuo_,--I will not forbid or -hinder it (and the will accordingly). 10. And next of a positive -deception, and the will of consent unto the sin, and so it being -"finished, brought forth death." - -If you say, the will's first sinful adhesion in the sixth instance, -could not be, unless the intellect first directed it so to do; I deny -that, because the will is the first principle in men's actions _quoad -exercitium_, though the intellect be the first as to specification. And -therefore the will could suspend its exercise and its excitation of the -mind. In all this I go upon common principles: but I leave it to further -inquiry; 1. How far the sensitive appetite may move the locomotive -faculty without the will's command, while the will doth not forbid? And -whether reason be not given man, as the rider to the horse, not to -enable him to move, but to rule his motion: so that as the horse can go -if the rider hinder not, so the sensitive appetite can cause the actions -of eating, drinking, thinking, speaking sensually, if reason do but drop -asleep, or not hinder. 2. And so whether in the first sin (and -ordinarily) the sensitive appetite, fantasy, and passion be not the -active mover, and the rational powers first guilty only by omitting -their restraining government, which they were able to have exercised? 3. -And so, whether sin be not (ordinarily) a brutish motion, or a voluntary -unmanning of ourselves, the rational powers in the beginning being -guilty only of omission or privation of restraint; but afterwards -brought over to subserve the sensitive appetite actively? 4. And so, -whether the will, which is the _principium actus quoad exercitium_, were -not the first in the omission? The intellect having before said, This -must be further considered, the will commanded not that further -consideration, when it could and should? - -However, if it be too hard for us to trace our own souls in all their -motions, it is certain that the will of man is the first subject of -moral good and evil; and uncertainties must not make us deny that -which is certain. - -The reader who understandeth the importance and consequence of these -points, I am sure, will pardon me for this interposition of these -difficult controverted points (which I purposely avoid where I judge -them not very needful in order to the defence or clearing of the -plainer common truths): and as for others, I must bear their censure. - -The degree of sinfulness in the will lieth in a stiffness and -obstinacy, a tenaciousness of deceitful temporal good, and an -eagerness after it; and stubborn averseness to spiritual good, as it -is against that temporal fleshly good. This is the will's disease.[99] - -(3.) The sinfulness of the memory is in its retentiveness of evil, or -things hurtful and prohibited; and its looseness and neglect of -better, spiritual, necessary things. If this were only as things -present have the natural advantage to make a deeper impress upon the -fantasy, and things unseen and absent have the disadvantage, it were -then but a natural, innocent infirmity; or if in sickness, age, or -weakness, all kind of memory equally decay. But it is plain, that if -the Bible be open before our eyes, and preaching be in our ears, and -things unseen have the advantage of their infinite greatness, and -excellency, and concernment to us, yet our memories are like walls of -stone to any thing that is spiritual, and like walls of wax, on which -you may write any thing, of that which is secular or evil. Note here, -also, that the faultiness of the memory is only so far sinful as it is -voluntary: it is the will where the sin is as in its throne, or -chiefest subject. Because men love carnal things, and love not -spiritual things, therefore it is that they mind, and understand, and -remember the one, and not the other. So that it is but as imperate, -and participatively, that the memory is capable of sin. - -(4.) The sinfulness of the imagination consisteth in its readiness to -think of evil, and of common earthly things, and its unaptness to think -of any thing that is holy and good; and when we do force ourselves to -holy thoughts, they are disorderly, confused, unskilfully managed, with -great averseness.--Here also voluntariness is the life of the sin. - -(5.) The sin of the affections, or passions, consisteth in this:--That -they are too easily and violently moved by the sensitive interest and -appetite; and are habitually prone to such carnal, inordinate motions, -running before the understanding and will, (some of them,) and -soliciting and urging them to evil; and resisting and disobeying the -commands of reason and the will: but dull and backward to things -spiritually good, and to execute the right dictates of the mind and -will. - -(6.) The sin of the sensitive appetite consisteth in the inordinate rage -or immoderateness to its object, which causeth it to disobey the -commands of reason, and to become the great inciter of rebellion in the -soul; violently urging the mind and will to consent to its desires. -Materially this dependeth much on the temper of the body; but formally -this also is so far sinful as (positively or privately, mediately or -immediately) it is voluntary. To have an appetite simply to the object -of appetite is no sin; but to have a diseased, inordinate, unruly -appetite, is a sin, not primarily in itself considered, but as it is -voluntary, as it is the appetite of a rational free agent, that hath -thus disordered the frame of its own nature. - -(7.) The sin of the exterior parts, tongue, hand, eyes, feet, &c. is -only in act, and not in habit, or at least, the habits are weak and -subject to the will. And it is in the execution of the sinful desires of -the flesh, and commands of the will, that the same consisteth. These -parts also are not the primary subject of the guilt, but the will, that -either positively puts them upon evil, or doth not restrain them when it -ought; and so they are guilty but participatively and secondarily, as -the other imperate faculties are: it is not good or evil merely as it is -the act of tongue or hand, but as it is the act of the tongue, or hand -of a rational free agent (agreeable or disagreeable to the law). If a -madman should speak blasphemy, or should kill, or steal, it were no -further sin, than as he had voluntarily contracted the ill disposition -which caused it while he had the use of reason. If a man's hand were -held and forced by another to do mischief utterly against his will, it -is the sin of the chief agent, and not of the involuntary instrument. -But no force totally excuseth us from guilt, which leaveth the act to -our rational choice. He that saith, Take this oath, or I will kill thee, -or torment thee, doth use force as a temptation which may be resisted, -but doth not constrain a man to swear: for he leaveth it to his choice -whether he will swear, or die, or be tormented; and he may and ought to -choose death rather than the smallest sin. The will may be tempted, but -not constrained. - -_Direct._ II. 2. Labour clearly to understand the evil of sin, both -intrinsical in itself, and in its aggravations and effects.--When you -have found out where it is, and wherein it doth consist, find out the -malignity and odiousness of it. I have heard some christians complain, -that they read much to show them the evil of sin in its effects, but -meet with few that show them its evil in itself sufficiently. But, if -you see not the evil of sin in itself, as well as in the effects, it -will but tempt you to think God unjust in over-punishing it; and it -will keep you from the principal part of true repentance and -mortification; which lieth in hating sin, as sin. I shall therefore -show you, wherein the intrinsical malignity of sin consisteth. - -1. Sin is (formally) the violation of the perfect, holy, righteous law -of God. - -2. It is a denial or contempt of the authority, or governing power, of -God: as if we said, Thou shalt not be our Governor in this. - -3. It is a usurping the sovereign power to ourselves of governing -ourselves, in that act: for when we refuse God's government, we set up -ourselves in his stead; and so make gods of ourselves as to ourselves, -as if we were self-sufficient, independent, and had right hereto. - -4. It is a denying or contempt of the wisdom of God, as if he had -unwisely made us a law which is unmeet to rule us. - -5. It is a setting up of our folly in the place of God's wisdom, and -preferring it before him; as if we were wiser to know how to govern -ourselves, and to know what is fittest and best for us now to do, than -God is. - -6. It is a contempt of the goodness of God, as he is the maker of the -law: as if he had not done that which is best, but that which may be -corrected or contradicted, and there were some evil in it to be -avoided.[100] - -7. It is a preferring our naughtiness before his goodness, as if we -would do it better, or choose better what to do. - -8. It is a contempt or denial of the holiness and purity of God, which -sets him against sin, as light is against darkness. - -9. It is a violation of God's propriety or dominion, robbing him of -the use and service of that which is absolutely and totally his own. - -10. It is a claiming of propriety in ourselves, as if we were our own, -and might do with ourselves as we list. - -11. It is a contempt of the gracious promises of God, by which he -allured and bound us to obedience. - -12. It is a contempt of the dreadful threatenings of God, by which he -would have restrained us from evil. - -13. It is a contempt or denial of the dreadful day of judgment, in -which an account must be given of that sin. - -14. It is a denying of God's veracity, and giving him the lie: as if -he were not to be believed in all his predictions, promises, and -threats. - -15. It is a contempt of all the present mercies, (which are innumerable -and great,) by which God obligeth and encourageth us to obey. - -16. It is a contempt of our own afflictions, and his chastisements of -us, by which he would drive us from our sins. - -17. It is a contempt of all the examples of his mercies on the -obedient, and his terrible judgments on the disobedient, (men and -devils,) by which he warned us not to sin. - -18. It is a contempt of the person, office, sufferings, and grace of -Jesus Christ, who came to save us from our sins, and to destroy the -works of the devil; being contrary to his bloodshed, authority, and -healing work. - -19. It is a contradicting, fighting against, and in that act -prevailing against the sanctifying office and work of the Holy Ghost, -that moveth us against sin, and to obedience. - -20. It is a contempt of holiness, and a defacing, in that measure, the -image of God upon the soul, or a rejecting it: a vilifying of all -those graces which are contrary to the sin. - -21. It is a pleasing of the devil, the enemy of God and us, and an -obeying him before God. - -22. It is the fault of a rational creature, that had reason given him -to do better. - -23. It is all willingly done and chosen by a free agent, that could -not be constrained to it.[101] - -24. It is a robbing God of the honour and pleasure which he should -have had in our obedience; and the glory which we should bring him -before the world. - -25. It is a contempt of the omnipresence and omniscience of God, when -we will sin against him before his face, when he stands over us, and -seeth all that we do. - -26. It is a contempt of the greatness and almightiness of God, that we -dare sin against him who is so great, and able to be avenged on us. - -27. It is a wrong to the mercifulness of God, when we go out of the -way of mercy, and put him to use the way of justice and severity, who -delighteth not in the death of sinners, but rather that they obey, -repent, and live. - -28. It is a contempt of the attractive love of God, who should be the -end, and felicity, and pleasure of the soul. As if all that love and -goodness of God were not enough to draw or keep the heart to him, and -to satisfy us and make us happy; or, he were not fit to be our -delight. And it showeth the want of love to God; for if we loved him -rightly we should willingly obey him. - -29. It is a setting up the sordid creature before the Creator, and -dung before heaven, as if it were more worthy of our love and choice, -and fitter to be our delight; and the pleasure of sin were better for -us than the glory of heaven. - -30. In all which it appeareth, that it is a practical atheism, in its -degree; a taking down God, or denying him to be God: and a practical -idolatry, setting up ourselves and other creatures in his stead. - -31. It is a contempt of all the means of grace, which are all to bring -us to obedience, and keep us or call us from our sins: prayer, -sacraments, &c. - -32. It is a contempt of the love and labours of the ministers of -Christ; a disobeying them, grieving them, and frustrating their hopes -and the labours of their lives. - -33. It is a debasing of reason, the superior faculty of the soul, and -a setting up of the flesh or inferior faculties, like setting dogs to -govern men, or the horse to rule the rider. - -34. It is a blinding of reason, and a misusing the noblest faculties -of the soul, and frustrating them of the use and ends which they were -made for: and so it is the disorder, monstrosity, sickness, or death -of the soul.[102] - -35. It is, in its measure, the image of the devil upon the soul, who -is the father of sin: and therefore the most odious deformity of the -soul; and this where the Holy Ghost should dwell, and the image and -delight of God should be. - -36. It is the moral destruction not only of the soul, but of the whole -creation, so far as the creatures are appointed as the means to bring -or keep us unto God: for the means, as a means, is destroyed when it -is not used to its end. A ship is useless if no one be carried in it. -A watch, as such, is useless, when not used to show the hour of the -day. All the world, as it is the book that should teach us the will of -God, is cast by, when that use is cast by. Nay, sin useth the creature -against God which should have been used for him. - -37. It is a contradicting of our own confessions and professions; a -wronging of our consciences; a violation of our covenants and -self-obligations to God. - -38. It is a preferring of time before eternity, and regarding things -of a transitory nature, and a moment's pleasure, before that which -never shall have end. - -[Sidenote: The perverting and confusion of societies.] - -39. It is a making a breach in the harmony and order of the world: as -the dislocation or deformity of a particular member, is the trouble -and deformity of all the body, because the comeliness and welfare of -the whole, containeth the comeliness, proportion, and welfare of all -the parts. And as the dislocation or breaking of one part in a watch -or clock, is against the use of all the engine; so every man being a -part of the kingdom of God, doth by sin make a breach in the order of -the whole; and also giveth an ill example to other parts, and makes -himself unserviceable to the body; and dishonoureth the whole body -with the blot of rebellion; and lets in judgment on the world; and -kindleth a consuming fire in the place where he liveth; and is cruel -and injurious to others. - -40. Sin is not only a preferring the body before the soul, but it is -also an unmercifulness or cruelty against ourselves, both soul and -body, and so is contrary to the true use of the indelible principle of -self-love; for it is a wounding and abusing the soul and defiling the -body in this life, and casting both on the wrath of God, and into the -flames of hell hereafter, or a dangerous venturing them into the way -of endless damnation and despair, and a contempt of those insufferable -torments. All these parts of malignity and poison are intrinsical to -sin, and found in the very nature of it. - -The common aggravations of sin being written of by many, and easily -gathered from what is said of the nature of it, I shall briefly name -only a few. - -1. The infinite perfection of God in all those blessed attributes and -relations, which sin is against, is the greatest aggravation of sin. - -2. The inconceivable glory of heaven, which is despised, is a great -aggravation of sin. - -3. So is the greatness of the torments of hell, which sinners despise -and venture on. - -4. So is the great opposition that God hath made against sin, having -said and done so much against it, and declared himself to hate nothing -else immediately in the world. - -5. The clearness of evidence against it, the nothingness of all that -can be said for it, is also a great aggravation of it. - -6. So is the fulness, and fitness, and power of all the means in -creatures, providences, and Scriptures, that is vouchsafed the world -against it. - -7. So is the experience and warning of all ages, the repentings of the -converted, and the disowning it by almost all when they come to die. -Wonderful! that the experience of the world for above five thousand -years, will teach them no more effectually to avoid so mortal, -pernicious a thing. - -8. The nearness to us also is an aggravation: it is not a distant -evil, but in our bowels, in our very hearts; we are bound so strictly -to love ourselves, that it is a great aggravation to do ourselves so -great a mischief. - -9. The constant inhesion of sin is a great aggravation: that it is -ever with us, lying down and rising up, at home and abroad; we are -never free from it. - -10. That it should poison all our common mercies, and corrupt all our -duties, is an aggravation. But we shall take up some of these anon. - -The special aggravations of the sins of God's own children are -these:[103] - -1. They sin against a nearer relation than others do; even against -that God that is their Father by the new birth, which is more heinous -than if a stranger did it. - -2. They are Christ's own members: and it is most unnatural for his -members to rebel against him, or do him wrong. - -3. They sin against more excellent operations of the Spirit than -others do, and against a principle of life within them. - -4. They sin against the differencing grace, which appeared in their -conversion. God took them out of a world of sinners, whom he passed by -when he could as well have sanctified them: and should they so quickly -thus requite him? - -5. They sin against the pardon and justification which they have -already received. Did God so lately forgive them all their former -debts, so many, so great and heinous sins, and that so freely to them, -when the procurement was so dear to Christ? and should they so soon -forget, or so ill requite, so great a mercy? - -6. They sin against a more serious covenant, which at their conversion -they entered into with God, than other men do. - -7. They sin against all the heart-breaking or humbling sorrows, which -they have tasted of at their conversion, and since. They have known -more of the evil of sin than others, in their sad experience of its -sting. - -8. They sin against more knowledge than other men: they have known -more what sin is, and what Christ is, and what the will of God is, -than others: and therefore deserve to be beaten with many stripes. - -9. They have oftener confessed sin than others, and spoke odiously of -it, as the vilest thing, and aggravated it to God and man. - -10. Their many prayers against it, and all their labour in hearing, -and reading, and sacraments, and other means, do aggravate it. - -11. They make a greater profession of strict obedience, and therefore -sin against their own profession. - -12. They have renewed their promises of obedience to God, in prayer, -at sacraments, and at other times, much more than others. - -13. They have had more experience than others of the goodness of -obedience, and of the comforts and benefits that attend it, in the -favour of God, and communion with him therein. - -14. Their sins are aggravated by all the reproofs and exhortations -which they have used to others, to tell them how unreasonable and bad -it is to provoke the Lord. - -15. They sin under greater hopes of glory than others do; and provoke -that God with whom they hope to live for ever. - -16. The high titles of love and praise which God doth give them in his -word, do aggravate their sin. That he should call them his treasure, -his peculiar people, his jewels, and the apple of his eye, his sons -and daughters, and a holy people, and priests to God, and boast of -them as a people more excellent than their neighbours; and after this -they should sin against him. - -17. They have had audience with God, the answer of prayers, and many a -deliverance and mercy in this life, which others have not; which -aggravate their sins, as being thus contemned, and as obliging them -more to God than others. - -18. They dishonour God more than any others by their sins. His honour -lieth not so much upon the actions of the ungodly, as on those that -are nearest to him. - -19. They harden the wicked more than such sins in other men would do. -They cause them to blaspheme, and reproach the godly for their sakes, -and say, These are your religious men! You see now what their -strictness is. And they hinder the conversion and salvation of others: -they grieve the godly, and wrong the church and cause of God, much -more than the sins of others do. - -20. Lastly, They please the devil more than the sins of other men. How -busy is he to have drawn a Job to sin! and how would he have boasted -against God, and his grace, and his servants, if he had prevailed, -when he boasted so much before, in the false presumption of his -success! as if he could make the godly forsake God, and be as bad as -others, if he have leave to tempt them. - -I shall next give you some particular directions, besides those -foregoing, to help you to think of sin as it is, that you may hate it; -for your cleansing and cure consist in this: so far as you hate sin it -is mortified, and you are cured of it. And therefore, as I have -anatomized it, that you may see the hatefulness of it, I shall direct -you to improve this for your cure. - - * * * * * - -[Sidenote: How to hate sin.] - -_Direct._ I. Labour to know God, and to be affected with his -attributes, and always to live as in his sight.--No man can know sin -perfectly, because no man can know God perfectly. You can no further -know what sin is than you know what God is, whom you sin against; for -the formal malignity of sin is relative, as it is against the will and -attributes of God. The godly have some knowledge of the malignity of -sin, because they have some knowledge of God that is wronged by it. -The wicked have no practical, prevalent knowledge of the malignity of -sin, because they have no such knowledge of God. They that fear God -will fear sinning; they that in their hearts are bold irreverently -with God, will, in heart and life, be bold with sin: the atheist, that -thinketh there is no God, thinks there is no sin against him. Nothing -in the world will tell us so plainly and powerfully of the evil of -sin, as the knowledge of the greatness, wisdom, goodness, holiness, -authority, justice, truth, &c. of God. The sense of his presence, -therefore, will revive our sense of sin's malignity. - -_Direct._ II. Consider well of the office, the bloodshed, and the holy -life of Christ.--His office is to expiate sin, and to destroy it. His -blood was shed for it: his life condemned it. Love Christ, and thou -wilt hate that which caused his death. Love him, and thou wilt love to -be made like him, and hate that which is so contrary to Christ. These -two great lights will show the odiousness of darkness. - -_Direct._ III. Think well both how holy the office and work of the -Holy Ghost is, and how great a mercy it is to us.--Shall God himself, -the heavenly light, come down into a sinful heart, to illuminate and -purify it? and yet shall I keep my darkness and defilement, in -opposition to such wonderful mercy? Though all sin against the Holy -Ghost be not the unpardonable blasphemy, yet all is aggravated hereby. - -_Direct._ IV. Know and consider the wonderful love and mercy of God, -and think what he hath done for you; and you will hate sin, and be -ashamed of it.--It is an aggravation which makes sin odious even to -common reason and ingenuity, that we should offend a God of infinite -goodness, who hath filled up our lives with mercy. It will grieve you -if you have wronged an extraordinary friend: his love and kindness -will come into your thoughts, and make you angry with your own -unkindness. Here look over the catalogue of God's mercies to you, for -soul and body. And here observe that Satan, in hiding the love of God -from you, and tempting you under the pretence of humility to deny his -greatest, special mercy, doth seek to destroy your repentance and -humiliation also, by hiding the greatest aggravation of your sin. - -_Direct._ V. Think what the soul of man is made for, and should be -used to, even to love, obey, and glorify our Maker; and then you will -see what sin is, which disableth and perverteth it.--How excellent, -and high, and holy a work are we created for and called to! And should -we defile the temple of God? and serve the devil in filthiness and -folly, where we should entertain, and serve, and magnify our Creator? - -_Direct._ VI. Think well what pure and sweet delights a holy soul may -enjoy from God, in his holy service; and then you will see what sin -is, which robbeth him of these delights, and preferreth fleshly lusts -before them.--O how happily might we perform every duty, and how -fruitfully might we serve our Lord, and what delight should we find in -his love and acceptation, and the foresight of everlasting -blessedness, if it were not for sin; which bringeth down the soul from -the doors of heaven, to wallow with swine in a beloved dunghill! - -_Direct._ VII. Bethink you what a life it is which you must live for -ever, if you live in heaven; and what a life the holy ones there now -live; and then think whether sin, which is so contrary to it, be not a -vile and hateful thing.--Either you would live in heaven, or not. If -not, you are not those I speak to. If you would, you know that there -is no sinning; no worldly mind, no pride, no passion, no fleshly lust -or pleasures there. Oh, did you but see and hear one hour, how those -blessed spirits are taken up in loving and magnifying the glorious God -in purity and holiness, and how far they are from sin, it would make -you loathe sin ever after, and look on sinners as on men in bedlam -wallowing naked in their dung. Especially, to think that you hope -yourselves to live for ever like those holy spirits; and therefore sin -doth ill beseem you. - -_Direct._ VIII. Look but to the state and torment of the damned, and -think well of the difference betwixt angels and devils, and you may know -what sin is.--Angels are pure; devils are polluted: holiness and sin do -make the difference. Sin dwells in hell, and holiness in heaven. -Remember that every temptation is from the devil, to make you like -himself; as every holy motion is from Christ, to make you like himself. -Remember when you sin, that you are learning and imitating of the devil, -and are so far like him, John viii. 44. And the end of all is, that you -may feel his pains. If hell-fire be not good, then sin is not good. - -_Direct._ IX. Look always on sin as one that is ready to die, and -consider how all men judge of it at the last.--What do men in heaven -say of it? and what do men in hell say of it? and what do men at death -say of it? and what do converted souls, or awakened consciences, say -of it? Is it then followed with delight and fearlessness as it is now? -is it then applauded? will any of them speak well of it? Nay, all the -world speaks evil of sin in the general now, even when they love and -commit the several acts. Will you sin when you are dying? - -_Direct._ X. Look always on sin and judgment together.--Remember that -you must answer for it before God, and angels, and all the world; and -you will the better know it. - -_Direct._ XI. Look now but upon sickness, poverty, shame, despair, -death, and rottenness in the grave, and it may a little help you to -know what sin is.--These are things within your sight or feeling; you -need not faith to tell you of them. And by such effects you might have -some little knowledge of the cause. - -_Direct._ XII. Look but upon some eminent, holy persons upon earth, -and upon the mad, profane, malignant world; and the difference may -tell you in part what sin is.--Is there not an amiableness in a holy, -blameless person, that liveth in love to God and man, and in the -joyful hopes of life eternal? Is not a beastly drunkard or -whoremonger, and a raging swearer, and a malicious persecutor, a very -deformed, loathsome creature? Is not the mad, confused, ignorant, -ungodly state of the world a very pitiful sight? What then is the sin -that all this doth consist in? - -Though the principal part of the cure is in turning the will to the -hatred of sin, and is done by this discovery of its malignity; yet I -shall add a few more directions for the executive part, supposing that -what is said already has had its effect. - -_Direct._ I. When you have found out your disease and danger, give up -yourselves to Christ as the Saviour and Physician of souls, and to the -Holy Ghost as your Sanctifier, remembering that he is sufficient and -willing to do the work which he hath undertaken.--It is not you that -are to be saviours and sanctifiers of yourselves (unless as you work -under Christ). But he that hath undertaken it, doth take it for his -glory to perform it. - -_Direct._ II. Yet must you be willing and obedient in applying the -remedies prescribed you by Christ, and observing his directions in order -to your cure.--And you must not be tender, and coy, and fine, and say, -This is too bitter, and that is too sharp; but trust his love, and -skill, and care, and take it as he prescribeth it, or giveth it you, -without any more ado. Say not, It is grievous, and I cannot take it: for -he commands you nothing but what is safe, and wholesome, and necessary, -and if you cannot take it, you must try whether you can bear your -sickness, and death, and the fire of hell! Are humiliation, confession, -restitution, mortification, and holy diligence, worse than hell? - -_Direct._ III. See that you take not part with sin, and wrangle not, -or strive not against your Physician, or any that would do you -good.--Excusing sin, and pleading for and extenuating it, and striving -against the Spirit and conscience, and wrangling against ministers and -godly friends, and hating reproof, are not the means to be cured and -sanctified. - -_Direct._ IV. See that malignity in every one of your particular sins, -which you can see and say is in sin in general.--It is a gross deceit -of yourselves, if you will speak a great deal of the evil of sin, and -see none of this malignity in your pride, and your worldliness, and -your passion and peevishness, and your malice and uncharitableness, -and your lying, backbiting, slandering, or sinning against conscience -for worldly commodity or safety. What self-contradiction is it for a -man in prayer to aggravate sin, and when he is reproved for it, to -justify or excuse it! for a popish priest to enter sinfully upon his -place, by subscribing or swearing the Trent Confession, and then to -preach zealously against sin in the general, as if he had never -committed so horrid a crime! This is like him that will speak against -treason, and the enemies of the king, but because the traitors are his -friends and kindred, will protect or hide them, and take their parts. - -_Direct._ V. Keep as far as you can from those temptations which feed -and strengthen the sins which you would overcome.--Lay siege to your -sins, and starve them out, by keeping away the food and fuel which is -their maintenance and life. - -_Direct._ VI. Live in the exercise of those graces and duties which -are contrary to the sins which you are most in danger of.--For grace -and duty are contrary to sin, and killeth it, and cureth us of it, as -the fire cureth us of cold, or health of sickness. - -_Direct._ VII. Hearken not to weakening unbelief and distrust, and cast -not away the comforts of God, which are your cordials and strength.--It -is not a frightful, dejected, despairing frame of mind, that is fittest -to resist sin; but it is the encouraging sense of the love of God, and -thankful sense of grace received (with a cautelous fear). - -_Direct._ VIII. Be always suspicious of carnal self-love, and watch -against it.--For that is the burrow or fortress of sin; and the common -patron of it; ready to draw you to it, and ready to justify it. We are -very prone to be partial in our own cause; as the case of Judah with -Tamar, and David when Nathan reproved him in a parable, show. Our own -passions, our own pride, our own censures, or backbitings, or -injurious dealings, our own neglects of duty, seem small, excusable, -if not justifiable things to us; whereas we could easily see the -faultiness of all these in another, especially in an enemy: when yet -we should be best acquainted with ourselves, and we should most love -ourselves, and therefore hate our own sins most. - -_Direct._ IX. Bestow your first and chiefest labour to kill sin at the -root; to cleanse the heart, which is the fountain; for out of the -heart cometh the evils of the life.--Know which are the master-roots; -and bend your greatest care and industry to mortify those: and they -are especially these that follow; 1. Ignorance. 2. Unbelief. 3. -Inconsiderateness. 4. Selfishness and pride. 5. Fleshliness, in -pleasing a brutish appetite, lust, or fantasy. 6. Senseless -hardheartedness and sleepiness in sin. - -_Direct._ X. Account the world and all its pleasures, wealth, and -honours, no better than indeed they are, and then Satan will find no -bait to catch you.--Esteem all as dung with Paul, Phil. iii. 8; and no -man will sin, and sell his soul, for that which he accounteth but as -dung. - -_Direct._ XI. Keep up above in a heavenly conversation, and then your -souls will be always in the light, and as in the sight of God, and -taken up with those businesses and delights which put them out of -relish with the baits of sin. - -_Direct._ XII. Let christian watchfulness be your daily work; and -cherish a preserving, though not a distracting and discouraging fear. - -_Direct._ XIII. Take heed of the first approaches and beginnings of -sin. Oh how great a matter doth a little of this fire kindle! And if -you fall, rise quickly by sound repentance, whatever it may cost you. - -_Direct._ XIV. Make God's word your only rule; and labour diligently -to understand it. - -_Direct._ XV. And in doubtful cases, do not easily depart from the -unanimous judgment of the generality of the most wise and godly of all -ages. - -_Direct._ XVI. In doubtful cases be not passionate or rash, but proceed -deliberately, and prove things well, before you fasten on them. - -_Direct._ XVII. Be acquainted with your bodily temperature, and what sin -it most inclineth you to, and what sin also your calling or converse -doth lay you most open to, that there your watch may be the stricter. -(Of all which I shall speak more fully under the next Grand Direction.) - -_Direct._ XVIII. Keep in a life of holy order, such as God hath -appointed you to walk in. For there is no preservation for stragglers -that keep not rank and file, but forsake the order which God -commandeth them.--And this order lieth principally in these points: 1. -That you keep in union with the universal church. Separate not from -Christ's body upon any pretence whatever. With the church as -regenerate, hold spiritual communion, in faith, love, and holiness: -with the church as congregate and visible, hold outward communion, in -profession and worship. 2. If you are not teachers, live under your -particular, faithful pastors, as obedient disciples of Christ. 3. Let -the most godly, if possible, be your familiars. 4. Be laborious in an -outward calling. - -_Direct._ XIX. Turn all God's providences, whether of prosperity or -adversity, against your sins.--If he give you health and wealth, -remember he thereby obligeth you to obedience, and calls for special -service from you. If he afflict you, remember that it is sin that he -is offended at, and searcheth after; and therefore take it as his -physic, and see that you hinder not, but help on its work, that it may -purge away your sin. - -_Direct._ XX. Wait patiently on Christ till he have finished the cure, -which will not be till this trying life be finished.--Persevere in -attendance on his Spirit and means; for he will come in season, and -will not tarry. "Then shall we know, if we follow on to know the Lord: -his going forth is prepared as the morning, and he shall come unto us -as the rain: as the latter and former rain upon the earth," Hos. vi. -3. Though you have oft said, "There is no healing," Jer. xiv. 19; "he -will heal your backslidings, and love you freely," Hos. xiv. 4. "Unto -you that fear his name, shall the Sun of righteousness arise, with -healing in his wings," Mal. iv. 2: "and blessed are all they that wait -for him," Isa. xxx. 18. - -Thus I have given such directions as may help for humiliation under -sin, or hatred of it, and deliverance from it. - - * * * * * - -[Sidenote: Our warfare under Christ against the tempter.] - -_Grand Direct._ IX. Spend all your days in a skilful, vigilant, -resolute, and valiant war against the flesh, the world, and the devil, -as those that have covenanted to follow Christ the Captain of your -salvation. - -The flesh is the end of temptation,[104] for all is to please it, Rom. -xiii. 14, and therefore is the greatest enemy; the world is the matter -of temptation; and the devil is the first mover, or efficient of it: -and this is the trinity of enemies to Christ and us, which we renounce -in baptism, and must constantly resist. Of the world and flesh I shall -speak chap. 4. Here I shall open the methods of the devil. And first I -shall prepare your understanding, by opening some presupposed truths. - -1. It is presupposed, that there is a devil. He that believeth not -this, doth prove it to others, by showing how grossly the devil can -befool him. Apparitions, witchcrafts, and temptations are full proofs -of it to sense; besides what Scripture saith. - -2. It is supposed that he is the deadly enemy of Christ and us.[105] -He was once an angel, and fell from his first estate by sin, and a -world of evil spirits with him; and it is probable his envy against -mankind might be the greater, as knowing that we were made to succeed -him and his followers, in their state of glory: for Christ saith, that -we shall "be equal with the angels," Luke xx. 36. He showed his enmity -to man in our innocency, and by his temptation caused our fall and -misery. But after the fall, God put an enmity into the nature of man -against devils, as a merciful preservative against temptation: so that -as the whole nature of man abhorreth the nature of serpents, so doth -the soul abhor and dread the diabolical nature. And, therefore, so far -as the devil is seen in a temptation now, so far it is frustrated; -till the enmity in nature be overcome by his deceits: and this help -nature hath against temptation, which it seems our nature had not -before the fall, as not knowing the malice of the devil against us. - -There is a natural enmity to the devil himself put into all the -woman's natural seed: but the moral enmity against his sinful -temptations and works, is put only into the spiritual seed by the Holy -Ghost (except what remnants are in the light of nature). I will be -brief of all this and the next, having spoken of them more largely in -my "Treatise against Infidelity," Part iii. - -The devil's names do tell us what he is.[106] In the Old Testament he -is called, 1. The "serpent," Gen. iii. 2. The Hebrew word, translated -"devils," in Lev. xvii. 7, and Isa. xiii. 21, signifieth hairy, as -satyrs are described; and sometimes he-goats; because in such shapes -he oft appeareth. 3. He is called "Satan," Zech. iii. 1. 4. "An evil -spirit," 1 Sam. xviii. 10. 5. "A lying spirit," 1 Kings xxii. 22; for -he "is a liar, and the father of it," John viii. 44. 6. His offspring -is called "a spirit of uncleanness," Zech. xiii. 2. 7. And he (or his -spawn) is called "a spirit of fornication," Hos. iv. 12; that is, -idolatry. 8. "A perverse spirit, causing staggering and giddiness as a -drunken man," Isa. xix. 14. - -In the New Testament, 1. He is sometimes called simply "a spirit," -Mark ix. 20, 26; Luke ix. 39; x. 20. 2. Sometimes, [Greek: pneumata -akatharta], "unclean spirits," Luke vi. 18; as contrary to the Holy -Spirit; and that from their nature and effects. 3. And after, [Greek: -daimomion], "demons," a word taken in a good sense in heathen writers, -but not in Scripture; because they worshipped devils under that name, -(unless perhaps Acts xvii. 18; 1 Tim. iv. 1.) And, [Greek: daimon] -with respect to their knowledge, and, as some think, to the knowledge -promised to Adam, in the temptation. 4. [Greek: Peirazon], "the -tempter," Matt. iv. 5. "Satan," Matt. iv.; 1 Pet. v. 8. 6. [Greek: -Echthros], "an enemy," Matt. xiii. 28, 39. 7. "The strong man armed," -Matt. xii. 8. "Angels," 1 Cor. vi. 3; 2 Pet. ii. 4. "Angels which kept -not their first state," Jude 6. 9. "A spirit of divination," Acts xvi. -16. 10. "A roaring lion," 1 Pet. v. 8. 11. "A murderer," John viii. -44. 12. "Belial," 2 Cor. vi. 15. 13. "Beelzebub," Matt. xii. the "god -of flies." 14. "The prince of this world," John xii. 21, from his -power over wicked men. 15. "The god of this world," 2 Cor. iv. 5, -because the world obey him. 16. "The prince of the power of the air," -Eph. ii. 2. 17. "The ruler of the darkness of this world," Eph. vi. -12. "Principalities and powers." 18. "The father of the wicked," John -viii. 44. 19. "The dragon, and the old serpent," Rev. xii. 20. [Greek: -Diabolos], "the calumniator," or "false accuser," often. 21. [Greek: -Ho poneros] "the evil one," Matt. xxiii. 19. 22. "An evil spirit," -Acts xix. 15. 23. [Greek: Apollyon], "the destroyer," and "Abaddon," -the "king of the locusts," and "angel of the bottomless pit," Rev. ix. -11, (unless that speak of antichrist). - -3. He is too strong an enemy for lapsed sinful man to deal with of -himself. If he conquered us in innocency, what may he do now? He is -dangerous, (1.) By the greatness of his subtlety. (2.) By the greatness -of his power. (3.) By the greatness of his malice. And hence, (4.) By -his constant diligence, watching when we sleep, Matt. xiii. 25; and -"seeking night and day to devour," 1 Pet. v. 8; Rev. xii. 4. - -4. Therefore Christ hath engaged himself in our cause, and is become -the "Captain of our salvation," Heb. ii. 10.[107] And the world is -formed into two armies, that live in continual war: the devil is the -prince and general of one, and his angels and wicked men are his -armies: Christ is the King and General of the other, and his angels -(Heb. ii. 14) and saints are his army. Between these two armies are -the greatest conflict in the world. - -5. It is supposed also, that this war is carried on, on both sides, -within us, and without us; by inward solicitations, and outward means, -which are fitted thereunto. - -6. Both Christ and Satan work by officers, instruments, and means. -Christ hath his ministers to preach his gospel, and pull down the -kingdom of Satan. And Satan hath his ministers to preach -licentiousness and lies, and to resist the gospel and kingdom of -Christ, 1 Cor. iii. 5; iv. 1; 2 Cor. xi. 15; Acts xiii. 8-10. Christ -hath his church, and the devil hath his synagogue. Christ's soldiers -do every one, in their places, fight for him against the devil. And -the devil's soldiers do every one, in their places, fight against -Christ. The generals are both unseen to mortals; and the unseen power -is theirs; but their agents are visible. The soldiers fight not only -against the generals, but against one another; but it is all, or -chiefly, for the generals' sakes. It is Christ that the wicked -persecute in his servants, Acts ix. 4; and it is the devil whom the -godly hate and resist in the wicked. - -But yet here are divers notable differences. 1. The devil's servants -do not what they do in love to him, but to their own flesh; but -Christ's servants do what they do in love to him, as well as to -themselves. 2. The devil's army are cheated into arms and war, not -knowing what they do; but Christ doth all in the open light, and will -have no servants but those that deliberately adhere to him, when they -know the worst. 3. The devil's servants do not know that he is their -general; but Christ's followers do all know their Lord. 4. The devil's -followers disown their master and their work; they will not own that -they fight against Christ and his kingdom, while they do it: but -Christ's followers own their Captain, and his cause, and work; for he -is not a master to be ashamed of. - -7. Both Christ and Satan work persuasively, by moral means, and -neither of them by constraint and force. Christ forceth not men -against their wills to good, and Satan cannot force them to be bad; -but all the endeavour is to make men willing; and he is the conqueror -that getteth and keepeth our own consent. - -8. Their ends are contrary, and therefore their ways are also -contrary. The devil's end is, to draw man to sin and damnation, and to -dishonour God; and Christ's end is, to draw man from sin to holiness -and salvation, and to honour God. But Christ maketh known his end, and -Satan concealeth his end from his followers. - -9. There is somewhat within the good and bad for the contrary part to -work upon; and we are, as it were, divided in ourselves, and have -somewhat in us that is on both sides. The wicked have an honourable -acknowledgment of God, and of their greatest obligation to him; a -hatred to the devil; a love of themselves; a willingness to be happy, -and an unwillingness to be miserable; and a conscience which approveth -of more good than they do, and condemneth much of their transgression. -This is some advantage to the persuasions of the ministers of Christ -to work upon; and they have reason capable of knowing more. - -The soldiers of Christ have a fleshly appetite, and the remnants of -ignorance and error in their minds, and of earthliness, and carnality, -and averseness to God in their wills, with a nearness to this world, -and much strangeness to the world to come. And here is too much -advantage for Satan to work on by his temptations. - -10. But it is the predominant part within us, and the scope of our -lives, which showeth which of the armies we belong to. And thus we must -give up our names and hearts to Christ, and engage under his conduct -against the devil, and conquer to the death, if we will be saved. Not to -fight against the bare name of the devil; for so will his own soldiers, -and spit at his name, and hang a witch that makes a contract with him: -but it is to fight against his cause and work, which is by fighting -against the world and the flesh, and for the glory of God. - -[Sidenote: The method.] - -In opening to you this holy war, I shall, First, Shew you what we must -do on the offensive part. Secondly, What on the defensive part. And -here I shall show you, I. What it is that the tempter aimeth at as his -end. II. What matter or ground he worketh upon. III. What are his -succours and assistance. IV. What kind of officers and instruments he -useth. V. What are his methods and actual temptations, 1. To actual -sin, 2. Against our duty to God. - -First, Our offensive arms are to be used, 1. Against the power of sin -within us; and all its advantages and helps: for while Satan ruleth -and possesseth us within, we shall never well oppose him without. 2. -Against sin in others, as far as we have opportunity. 3. Against the -credit and honour of sin in the world: as the devil's servants would -bring light and holiness into disgrace, so Christ's servants must cast -disgrace and shame upon sin and darkness. 4. Against all the -reasonings of sinners, and their subtle fallacies, whereby they would -deceive. 5. Against the passions and violent lusts which are the -causes of men's other sins. 6. Against the holds and helps of sin, as -false teachers, profane revilers, ignorance, and deceit. Only take -heed that on this pretence we step not out of our ranks and places, to -pull down the powers of the world by rebellions: "For the weapons of -our warfare are not carnal," 2 Cor. x. 4. - -Secondly, As to our defence, I. The ends of the tempter which must be -perceived, are these: In general, his aim is at our utter ruin and -damnation, and to draw us here to dishonour God as much as he can. -But, especially, his aim is to strengthen the great heart sins, which -are most mortal, and are the root, and life, and spawners of the rest: -especially these: 1. Ignorance, which is the friend and cloak to all -the rest. 2. Error, which will justify them. 3. Unbelief, which keeps -off all that should oppose them. 4. Atheism, profaneness, unholiness, -which are the defiance of God and all his armies. 5. Presumption, -which emboldeneth them, and hides the danger. 6. Hardness of heart, -which fortifieth them against all the batteries of grace. 7. -Hypocrisy, which maketh them serve him as spies and intelligencers in -the army of Christ. 8. Disaffection to God and his ways and servants, -which is the devil's colours. 9. Unthankfulness, which tends to make -them unreconcilable and unrecoverable. 10. Pride, which commandeth -many regiments of lesser sins. 11. Worldliness, or love of money and -wealth, which keepeth his armies in pay. 12. Sensuality, -voluptuousness, or flesh-pleasing, which is the great commander of all -the rest.[108] For selfishness is the devil's lieutenant-general, -which consisteth chiefly in the three last named, but especially in -pride and sensuality. Some think that it is outward sins that bring -all the danger; but these twelve heart sins, which I have named to -you, are the twelve gates of the infernal city, which Satan loveth -above all the rest. - -II. The matter and grounds of his temptations are these: 1. The devil -first worketh upon the outward sense, and so upon the sensitive -appetite: he showeth the cup to the drunkard's eye, and the bait of -filthy lust to the fornicator, and the riches and pomp of the world to -the covetous and proud. The glutton tasteth the sweetness of the dish -which he loveth. Stage-plays, and tempting sports, and proud attire, -and sumptuous buildings, and all such sensual things, are the baits by -which the devil angleth for souls. Thus Eve first saw the fruit, and -then tasted, and then did eat. Thus Noah, and Lot, and David sinned. -Thus Achan saith, Josh. vii. 21, "I saw (the garments, silver, and -gold) I coveted them, and I took them." The sense is the door of sin. - -2. The tempter next worketh on the fantasy or imagination, and prints -upon it the loveliest image of his bait that possibly he can, and -engageth the sinner to think on it, and to roll it over and over in -his mind, even as God commandeth us to meditate on his precepts. - -3. Next he worketh by these upon the passions or affections: which -fantasy having inflamed, they violently urge the will and reason; and -this according to the nature of the passion, whether fear or hope, -sorrow or joy, love or hatred, desire or aversion; but by none doth he -work so dangerously as by delight, and love, and desire of things -sensual. - -4. Hence he proceedeth to infect the will, (upon the simple -apprehension of the understanding,) to make it inordinately cleave to -the temporal good, and to neglect its duty in commanding the -understanding to meditate on preserving objects, and to call off the -thoughts from the forbidden thing: it neglecteth to rule the thoughts -and passions according to its office and natural power. - -5. And so he corrupteth the understanding itself, first to omit its -duty, and then to entertain deceit, and to approve of evil: and so the -servant is put into the government, and the commanding powers do but -serve it. Reason is blinded by sensuality and passion, and becomes -their servant, and pleads their cause. - -By all this it appeareth, 1. That Satan's first bait is ordinarily -some sensible or imaginary good, set up against true spiritual good. -2. That his first assault of the reason and will is to tempt them into -a sluggish neglect and neutrality, to omit that restraint of sense, -thought, and passion, which was their duty. 3. And that, lastly, he -tempteth them into actual compliance and committing of the sin: and -herein, 1. The bait which he useth with the understanding is still -"some seeming truth." And, therefore, his art and work is to colour -falsehood, and make it seem truth; for this is the deceiving of the -mind: and therefore for a sinner to plead his mistake for his excuse, -and say, I thought it had been so or so; I thought it had been no sin, -or no duty; this is but to confess, and not to excuse: it is but as -much as to say, My understanding sinned with my will, and was deceived -by the tempter and overcome. 2. And the bait which he useth with the -will is always some appearing good: and self-love and love of good is -the principle which he abuseth, and maketh his ground to work upon; as -God also useth it in drawing us to good. - -III. The succours and auxiliaries of the devil, and his principal -means, are these: 1. He doth what he can to get an ill tempered body -on his side; for as sin did let in bodily distempers, so do they much -befriend the sin that caused them. A choleric temper will much help -him to draw men to passion, malice, murder, cruelty, and revenge. A -sanguine and bilious temper mixed, will help him to draw men to lust, -and filthiness, and levity, and wantonness, and time-wasting -pleasures: a sanguine temper mixed with a pituitous, much helpeth him -to make men blockish, and regardless, and insensible of the great -concernments of the soul. A phlegmatic temper helpeth him to draw -people to drowsy sluggishness, and to an idle, slothful life, and so -to ill means to maintain it, and to a backwardness to every work that -is good. A healthful temper much helpeth him to draw people to -gluttony, drunkenness, lust, ambition, covetousness, and neglect of -life eternal: a sickly temper helpeth him to tempt us to peevishness -and impatience: and a melancholy temper helpeth him in all the -temptations mentioned but even now. - -2. He useth his greatest skill to get the greatest fleshly interest on -his side: so that it may be a matter of great pleasure, great -advancement, and honour, and applause, or great commodity to a man, if -he will sin; or a matter of great suffering, and great disgrace, and -great loss to him that will not sin, or that will be holy and obedient -to God: for fleshly interest being the common matter of all his -temptations, his main business is to greaten this as much as may be. - -3. He maketh very great advantage of the common customs of the country -that men live in: this carrieth away thousands and millions at once. -When the common vote and custom are for sin, and against Christ and -holiness, particular persons think themselves excused, that they are -no wiser or better than all the country about them. And they think -they are much the safer for sinning in so great a crowd, and doing but -as most men do; and he that contradicteth them cometh on great -disadvantage in their eye, when he is to oppose an army of -adversaries, and seemeth to think himself wiser than so many. - -4. Also he is exceeding industrious to get education on his side; he -knoweth how apt men are to retain the form which they were moulded or -cast into at first: if he get the first possession, by actual as well -as original sin, he is not easily cast out. Especially when education -doth conspire with common custom, it delivereth most of the people and -kingdoms of the earth into his hands. - -5. Also he is industrious to get the approved doctrine of the teachers -of the people on his side. If he can get it to pass once for a -revelation or command of God, he will quickly conquer conscience by -it, and take down all resistance: he never doth war more successfully -against God, than when he beareth the name of God in his colours, and -fighteth against him in his own name. Mahometans, Jews, papists, and -all heretics are the trophies and monuments of his victories by this -way. Mischief is never so much reverenced, nor proceedeth so -successfully, as when it is made a religion! When the devil can charge -men to do his business in the name of God, and upon pain of damnation, -he hath got the strongest weapons that ever he can make use of. His -ordinary bait is some fleshly pleasure; but he goeth high indeed when -he presumeth to offer the everlasting pleasures; he tempted Christ -with all the kingdoms and glory of the world; but he tempteth many -millions of souls with the offers of the kingdom of heaven itself. For -he will offer it to them that he is endeavouring to keep from it, and -make it the bait to draw men from it into the way to hell. - -6. He is exceeding diligent to get the wealth and prosperity of the -world on his side; that he may not seem to flatter his servants with -empty promises, but to reward them with real felicity and wealth. And -then he would make the sinner believe that Christ is the deceiver, and -promiseth a kingdom which none of them ever saw, and which he will not -give them; but that he himself will not deceive them, but make good -his promises even in this life without delay: for they see with their -eyes the things which he promiseth, and they shall have them presently -in possession, to secure them from deceit. - -7. He is exceeding industrious to get common fame and reputation on -his side; that he may be able to keep his cause in credit, and to keep -the cause of Christ and holiness in disgrace. For he knoweth how -exceeding prone men are to fall into the way of honour and esteem, and -which most men praise; and how loth they are to go in the way which is -hated and evil spoken of by the most of men. - -8. He is very diligent to get the sword and government of kingdoms, and -states, and countries, and cities, and corporations into his hands, or -on his side; for he knoweth the multitude of the ignorant and vulgar -people are exceeding prone to be of the religion of those that are able -to help or hurt them, and to follow the stronger side; and that the will -and example of the ruler is as the first sheet or stamp, which all the -rest are printed after. Therefore he will do his worst, to give the -greatest power to the most ungodly: if the Turk be the emperor, the most -of the vulgar are like quickly to be Turks: if a papist be their king, -the most of them are likely to be papists. Look into the present state -of the heathen, infidel, Mahometan, papal, and profane parts of the -world, and into the history of all ages past, and you will see with -grief and admiration, how much the devil hath got by this. - -9. Also he is very desirous to get our society and companions on his -side; who are near us, and have frequent opportunities to do us good -or hurt. For he knoweth by long and great experience how powerfully -they draw, and how frequently they speed. - -10. And he is very industrious to get our friends that have power over -us, and greatest interest in us, on his side. For then he hath won our -out-works already. - -11. Lastly, he is desirous sometimes to get the name and appearance of -virtue and piety on his side; that those that are to do his work, may -have a winning carriage, and so a venerable name, and the cloak of -virtue may serve his turn for the promoting of the destruction of -piety itself. - -IV. By what hath been said, you may understand what kind of officers -and instruments the tempter useth. 1. He commonly useth men that are -themselves first deceived and corrupted, as fit instruments to deceive -and corrupt others. These will carry it on with confidence and -violence; the employment seemeth natural to them, they are so fit for -it: they will be willing to make other men of their mind, and to have -the company of others in their way. A drunkard is fit to make a -drunkard; and a filthy fornicator to entice another into the sin; and -a gamester to make a gamester; and a wanton time-waster to draw -another to waste his time in wantonness and foolish sports: an -ambitious or proud person is fit to kindle that fire in others; a -swearer is fittest to make a swearer; and so of many other sins. - -2. The devil usually chooseth for his instruments men that have no -great tenderness of conscience, or fear of sinning or of hurting -souls. He would have no such cowards in his army, as men fearing God -are as to his ends: it must be men that will venture upon hell -themselves, and fear not much the loss of their own souls; and -therefore must not be too tender or fearful of destroying others. -Butchers and soldiers must not be chosen out of too tender or loving a -sort of people; such are not fit to go through his work. - -3. He usually chooseth instruments that are most deeply engaged in his -cause; whose preferment, and honour, and gain, and carnal interest -shall be to them, as nature is to a dog, or wolf, or fox, or other -ravenous creature: who think it a loss, or danger, or suffering to -them, if others be not hindered in good, or made as bad as they. Thus -Demetrius and the other craftsmen that lived upon the trade, are the -fittest to plead Diana's cause, and stir up the people against the -apostles, Acts xix. 24, 38, 39. And the Jews were the fittest -instruments to persecute Christ, who thought that if they "let him -alone, all men would believe on him, and the Romans would come and -take away both their place and nation; and that it was expedient for -them that one man die for the people, and that the whole nation perish -not," John xi. 48, 49. And Pilate was the fittest instrument to -condemn him, who feared that he should else be taken to be none of -Caesar's friend. And Pharaoh was the fittest instrument to persecute -the Israelites, who was like to lose by their departure. - -4. When he can he chooseth such instruments as are much about us, and -nearest to us, who have opportunity to be often speaking to us, when -others have no opportunity to help us: the fire that is nearest to the -wood or thatch is liker to burn it than that which is far off: -nearness and opportunity are very great advantages. - -5. If it be possible, he will choose such instruments as have the -greatest abilities to do him service: one man of great wit, and -learning, and elocution, that is nimble in disputing, and can make -almost any cause seem good which he defendeth, or bad which he opposeth, -is able to do more service for the devil than a hundred idiots. - -6. If possible, he will choose the rulers of the world to be his -instruments; that shall command men, and threaten them with -imprisonment, banishment, confiscation, or death, if they will not sin: -as the king of Babylon did by the three witnesses and Daniel, Dan. iii. -and vi. and all persecutors have done in all ages, against the holy -seed. For he knoweth, that (though not with a Job, yet with a carnal -person) "skin for skin, and all that a man hath will he give for his -life." And therefore, they that have the power of life, and liberty, and -estate, have carnal men by the handle that will rule them. - -7. He maketh the rich his instruments; that, having the wealth of the -world, are able to reward and hire evil-doers; and are able to oppress -those that will not please them. Landlords and rich men can do the -devil more service than many of the poor: they are the Judases that -bear the bag. As the ox will follow him that carrieth the hay, and the -horse will follow him that carrieth the provender, and the dog will -follow him that feedeth him, and the crow will be where the carrion -is; so carnal persons will follow and obey him that bears the purse. - -8. The devil, if he can, will make those his instruments, whom he -seeth we most esteem and reverence; persons whom we think most wise -and fit to be our counsellors: we will take that from these, which we -would suspect from others. - -9. He will get our relations, and those that have our hearts most, to be -his instruments. A husband, or a wife, or a Delilah, can do more than -others; and so can a bosom friend, whom we dearly love: when all their -interest in our affections is made over for the devil's service, it may -do much. Therefore we see that husbands and wives, if they love -entirely, do usually close in the same religion, opinion, or way, though -when they were first married they differed from each other. - -10. As oft as he can, the devil maketh the multitude his instrument; -that the crowd and noise may carry us on, and make men valiant, and -put away their fear of punishment. - -11. He is very desirous of making the ambassadors of Christ his -prisoners, and to hire them to speak against their Master's cause: -that in Christ's name they may deceive the silly flock, "speaking -perverse things, to draw away disciples after them," Acts xx. 30. -Sometimes by pretence of his authority and commission; making poor -people believe, that not to hear them, and obey them in their errors, -is to be disobedient rejecters of Christ: (and thus the Romish party -carry it.) Sometimes by their parts and plausible, persuasive -speeches: and sometimes by their fervency, frightening people into -error. And by these two ways most heretics prevail. None so -successfully serveth Satan, as a false or bribed minister of Christ. - -12. He is exceeding desirous to make parents themselves his -instruments for their children's sin and ruin; and, alas, how commonly -doth he succeed! He knoweth that parents have them under their hands -in the most ductile, malleable age; and that they have a concurrence -of almost all advantages: they have the purse and portion of their -children in their power; they have the interest of love, and -reverence, and estimation; they are still with them, and can be often -in their solicitings; they have the rod, and can compel them. Many -thousands are in hell, through the means of their own parents: such -cruel monsters will they be to the souls of any others, that are first -so to their own. If the devil can get the parents to be cursers, -swearers, gamesters, drunkards, worldlings, proud, deriders or railers -at a holy life, what a snare is here for the poor children! - -V. In the method of Satan, the next thing is to show you how he -labours to keep off all the forces of Christ, which should resist him -and destroy his work, and to frustrate their endeavours, and fortify -himself. And among many others, these means are notable: - -1. He would do what he can to weaken even natural reason, that men may -be blockish and incapable of good. And it is lamentable to observe how -hard it is to make some people either understand or regard. And a -beastly kind of education doth much to this: and so doth custom in -sensual courses; even turn men into brutes. - -2. He doth what he can to hinder parents and masters from doing their -part, in the instructing and admonishing of children and servants, and -dealing wisely and zealously with them for their salvation: either he -will keep parents and masters ignorant and unable, or he will make -them wicked and unwilling, and perhaps engage them to oppose their -children in all that is good; or he will make them like Eli, remiss -and negligent, indifferent, formal, cold, and dull; and so keep them -from saving their children's or servants' souls. - -3. He doth all that possibly he can to keep the sinner in security, -presumption, and senselessness, even asleep in sin; and to that end to -keep him quiet and in the dark, without any light or noise which may -awake him; that he may live asleep, as without a God, a Christ, a -heaven, a soul, or any such thing to mind. His great care is to keep -him from considering: and therefore he keeps him still in company, or -sport, or business, and will not let him be oft alone, nor retire into -a sober conference with his conscience, or serious thoughts of the -life to come. - -4. He doth his best to keep soul-searching, lively ministers out of -the country, or out of that place; and to silence them, if there be -any such; and to keep the sinner under some ignorant or dead-hearted -minister, that hath not himself that faith, or repentance, or life, or -love, or holiness, or zeal, which he should be a means to work in -others; and he will do his utmost to draw him to be a leader of men to -sin. - -5. He doth his worst to make ministers weak, to disgrace the cause of -Christ, and hinder his work, by their bungling and unsuccessful -management, that there may be none to stand up against sin, but some -unlearned or half-witted men, that can scarce speak sense, or will -provoke contempt or laughter in the hearers. - -6. He doth his worst to make ministers scandalous, that when they tell -men of their sin and duty, they may think such mean not as they speak, -and believe not themselves, or make no great matter of it; but speak -for custom, credit, or for their hire. And that the people, by the -wicked lives of the preachers, may be emboldened to disobey their -doctrine, and to imitate them, and live without repentance. - -7. He will labour to load the ablest ministers with reproaches and -slanders, which thousands shall hear, who never hear the truth in their -defence: and so making them odious, the people will receive no more good -by their preaching, than from a Turk, or Jew, till the very truth itself -for itself prevail. And to this end especially he doth all that he can -to foment continual "divisions in the church;" that while every party is -engaged against the other, the interest of their several causes may make -them think it necessary to make the chief that are against them seem -odious or contemptible to the people, that so they may be able to do -their cause and them no harm: and so they disable them from serving -Christ and saving souls, that they may disable them to hurt themselves, -or their faction, or their impotent cause. - -8. He doth what he can to keep the most holy ministers under -persecution; that they may be as the wounded deer, whom all the rest of -the herd will shun; or like a worried dog, whom the rest will fall upon; -or that the people may be afraid to hear them, lest they suffer with -them; or may come to them only as Nicodemus did to Christ, by night. - -9. Or if any ministers or godly persons warn the sinner, the devil -will do what he can that they may be so small a number in comparison -of those of the contrary mind; that he may tell the sinner, Dost thou -think these few self-conceited fellows are wiser than such, and such, -and all the country? Shall none be saved but such a few precise ones? -"Do any of the rulers or of the Pharisees believe in him? But this -people that knoweth not the law are cursed," John vii. 48, 49; that -is, as Dr. Hammond noteth, "This illiterate multitude are apt to be -seduced, but the teachers are wiser." - -10. The devil doth his worst to cause some falling out, or difference -of interest or opinion, between the preacher or monitor, and the -sinner; that so he may take him for his enemy. And how unapt men are -to receive any advice from an enemy, or adversary, experience will -easily convince you. - -11. He endeavoureth that powerful preaching may be so rare, and the -contradiction of wicked cavillers so frequent, that the sermon may be -forgotten, or the impressions of it blotted out, before they can hear -another to confirm them, and strike the nail home to the head; and -that the fire may go out before the next opportunity come. - -12. He laboureth to keep good books out of the sinner's hands, or keep -him from reading them, lest he speed as the eunuch, Acts viii. that -was reading the Scripture as he rode in his chariot on the way. And -instead of such books he putteth romances, and play-books, and -trifling, or scorning, contradicting writings into his hands. - -13. He doth what he can to keep the sinner from intimate acquaintance -with any that are truly godly; that he may know them no otherwise than -by the image which ignorant or malicious slanderers or scorners do -give of such; and that he may know religion itself but by hearsay, and -never see it exemplified in any holy, diligent believers. A holy -christian is a living image of God, a powerful convincer and teacher -of the ungodly; and the nearer men come to them, the greater -excellency they will see, and the greater efficacy they will feel. -Whereas in the devil's army, the most must not be seen in the open -light, and the hypocrite himself must be seen, like a picture, but by -a side light, and not by a direct. - -14. Those means which are used, the devil labours to frustrate, (1.) -By sluggish heedlessness and disregard. (2.) By prejudice, and false -opinions which prepossess the mind. (3.) By diversions of many sorts. -(4.) By pre-engagements to the contrary interest and way; so that -Christ comes too late for them. (5.) By worldly prosperity and -delights. (6.) By ill company. (7.) And by molesting and frighting the -sinner, when he doth but take up any purpose to be converted; giving -him all content and quietness in sin, and raising storms and terrors -in his soul when he is about to turn. - - - _The Methods of Christ against the Tempter._ - -Before I proceed to Satan's particular temptations, I will show you -the contrary methods of Christ in the conduct of his army, and -opposing Satan. - -I. Christ's ends are, ultimately, the glory and pleasing of his Father -and himself, and the saving of his church, and the destroying the -kingdom of the devil; and next, the purifying his peculiar people, and -calling home all that are ordained to eternal life. - -But more particularly, he looketh principally at the heart, to plant -there, 1. Holy knowledge. 2. Faith. 3. Godliness, or holy devotedness -to God, and love to him above all. 4. Thankfulness. 5. Obedience. 6. -Humility. 7. Heavenly-mindedness. 8. Love to others. 9. Self-denial, -and mortification, and contentment. 10. Patience. And in all these, 1. -Sincerity; 2. Tenderness of heart; 3. Zeal, and holy strength and -resolution. And withal to make us actually serviceable, and diligent -in our Master's work, for our own and others' salvation. - -II. Christ's order in working is direct, and not backward, as the -devil's is. He first revealeth saving truth to the understanding, and -affecteth the will by showing the goodness of the things revealed; and -these employ the thoughts, and passions, and senses, and the whole -body, reducing the inferior faculties to obedience, and casting out by -degrees those images which had deceived and prepossessed them. - -The matter which Christ presenteth to the soul, is, 1. Certain truth -from the Father of lights, set up against the prince and kingdom of -darkness, ignorance, error, and deceit. 2. Spiritual and everlasting -good, even God himself, to be seen, and loved, and enjoyed for ever, -against the tempter's temporal, corporal, and seeming good. Christ's -kingdom and work are advanced by light: he is for the promoting of -all useful knowledge; and therefore, for clear and convincing -preaching, for reading the Scriptures in a known tongue, and -meditating in them day and night, and for exhorting one another daily; -which Satan is against. - -III. The means by which he worketh against Satan, are such as these: -1. Sometimes he maketh use of the very temper of the body as a -preparative; and (being Lord of all) he giveth such a temperature as -will be most serviceable to the soul; as a sober, deliberate, meek, -quiet, and patient disposition. But sometimes he honoureth his grace -by the conquest of such sins, as even bodily disposition doth -entertain and cherish. - -2. Sometimes by his providence he withdraweth the matter of -temptations, that they shall not be too strong for feeble souls: but -sometimes his grace doth make advantage of them all, and leave them -for the magnifying of its frequent victories. - -3. Sometimes he giveth his cause the major vote among the people, so -that it shall be a matter of dishonourable singularity not to be a -professed christian; and sometimes, but exceeding rarely, it is so -with the life of godliness and practice of christianity also. But -ordinarily, in the most places of the world, custom and the multitude -are against him, and his grace is honoured by prevailing against these -bands of Satan. - -4. He maketh his ministers his principal instruments, qualifying, -disposing, and calling them to his work, and helping them in it, and -prospering it in their hands. - -5. He maketh it the duty of every christian to do his part to carry on -the work; and furnisheth them with love, and compassion, and -knowledge, and zeal in their several measures. - -6. He giveth a very strict charge to parents to devote their children, -with themselves, to God; encouraging them with the promise of his -accepting and blessing them; and commandeth them to teach them the -word of God with greatest diligence, and to bring them up in the -nurture and fear of God. - -7. He giveth princes and magistrates their power, to promote his -kingdom, and protect his servants, and encourage the good, and -suppress iniquity, and further the obedience of his laws; though, in -most of the world, they turn his enemies, and he carrieth on his work -without them, and against their cruel persecuting opposition. - -8. His light detecteth the nakedness of the devil's cause, and among -the sons of light, it is odious, and a common shame. And as "wisdom is -justified of her children," so the judgment of holy men condemning -sin, doth much to keep it under in the world. - -9. His providence usually casteth the sinner that he will do good to, -into the bosom and communion of his holy church, and the familiar -company and acquaintance of the godly, who may help him by -instruction, affection, and example. - -10. His providence fitteth all conditions to their good; but -especially helpeth them by seasonable, quickening afflictions. These -are the means which ordinarily he useth. But the powerful inward -operations of his Spirit, give efficacy to them all. - - -_Temptations to particular Sins, with Directions for Preservation and -Remedy._ - -In chap. i. part 2, I have opened the temptations which hinder sinners -from conversion to God: I shall now proceed to those which draw men to -particular sins. Here Satan's art is exercised, 1. In fitting his -baits to his particular use. 2. In applying them thereto. - -_Tempt._ I. The devil fitteth his temptations to the sinner's age. The -same bait is not suitable to all. Children he tempteth to excess of -playfulness, lying, disobedience, unwillingness to learn the things -that belong to their salvation, and a senselessness of the great -concernment of their souls. He tempteth youth to wantonness, rudeness, -gulosity, unruliness, and foolish inconsiderateness. In the beginning -of manhood he tempteth to lust, voluptuousness, and luxury; or if -these take not, to designs of worldliness and ambition. The aged he -tempteth to covetousness, and unmovableness in their error, and -unteachableness and obstinacy in their ignorance and sin. Thus every -age hath its peculiar snare. - -_Direct._ I. The remedy against this is, 1. To be distinctly -acquainted with the temptations of your own age; and watch against -them with a special heedfulness and fear. 2. To know the special -duties and advantages of your own age, and turn your thoughts wholly -unto those. Scripture hath various precepts for the various ages; -study your own part. The young have more time to learn their duty, and -less care and business to divert them; let them therefore be taken up -in obedient learning. The middle age hath most vigour of body and -mind; and therefore should do their Master's work with the greatest -vigour, activity, and zeal. The aged should have most judgment, and -experience, and acquaintedness with death and heaven; and therefore -should teach the younger, both by word and holy life. - -_Tempt._ II. The tempter also fitteth his temptations to men's several -bodily tempers, (as I showed, p. 93.) The hot and strong he tempteth -to lust. The sad and fearful he tempteth to discouragement and -continual self-vexations; and to the fear of men and devils. Those -that have strong appetites, to gluttony and drunkenness. Children, and -women, and weak-headed people, to pride of apparel and trifling -compliment. And masculine, wicked unbelievers, to pride of honour, -parts, and grandeur, and to an ambitious seeking of rule and -greatness. The meek and gentle he tempteth to a yieldingness unto the -persuasions and will of erroneous and tempting persons. And those that -are more stiff, to a stubborn resistance of all that should do them -good. He found it most suitable to tempt a Saul to malice; David by a -surprise to lust; Absalom to ambition; Peter to fearfulness, and after -to compliance and dissimulation, to avoid the offence and displeasure -of the weak; Luther to rashness; Melancthon to fearfulness; -Carolostadius to unsettledness; Illiricus to inordinate zeal; Osiander -to self-esteem; (if historians have given them their due.) One shoe -fitteth not every foot. - -_Direct._ II. Let your strictest watch be upon the sins of your -temperature. Far greater diligence and resolution is here necessary, -than against other sins. And withdraw the fuel, and strive against the -bodily distempers themselves. Fasting and labour will do much against -lust, which idleness and fulness continually feed. And so the rest -have their several cures. Know also what good your temper doth give -you special advantage for; and let it be turned unto that, and still -employed in it. - -_Tempt._ III. The tempter suiteth his temptations to your estates, of -poverty or riches. The poor he tempteth to murmur and be impatient -under their wants, and distress themselves more with griefs and cares; -and to think that their sufferings may save them without holiness, and -that necessary labour for their bodies may excuse them from much -minding the concernments of their souls; and either to censure and -hate the rich through envy, or to flatter them for gain. The rich he -tempteth to an idle, time-wasting, voluptuous, fleshly, brutish life; -to excess in sleep, and meat, and drink, and sport, and apparel, and -costly ways of pride, and idle discourse, and visits, and compliments; -to love the wealth and honours of the world, and live in continual -pleasing of the flesh, to fare deliciously every day, and to waste -their time in unprofitableness, without a constant calling; and to be -unmerciful to the poor, and to tyrannize over their inferiors; Prov. -xxx. 8, 9; Luke xvi. - -[Sidenote: 1 Tim. vi. 9.] - -_Direct._ III. Here also observe regardfully where your danger lieth, -and there keep a continual watch. Let the poor remember, that if they -be not rich in grace, it is long of themselves; and if they be, they -have the chiefest riches, and have learnt in all estates to be -content: and have great cause to be thankful to God that thus helpeth -them against the love and pleasures of the world. Let the rich -remember, that they have not less to do than the poor, because they -have more committed to their trust; nor may they ever the more satisfy -the inordinate desires of the flesh. But they have more to do, and -more dangers to fear and watch against, as they have more of their -Master's talents to employ, and give account for at the last. - -_Tempt._ IV. The devil suiteth his temptations to men's daily work and -business. If it be low, to be ashamed of it through pride; if it be -high, to be proud of it; if it be hard, to be weary and unfaithful in -it, or to make it take up all their minds and time; if it be about -worldly things, he tempteth them to be tainted by it with a worldly -mind; if they labour for themselves, he tempteth them to overdo; if -for others, he tempteth them to deceitful, unfaithful negligence and -sloth. If they are ministers, he tempteth them to be idle, and -unfaithful, and senseless of the weight of truth, the worth of souls, -the brevity of time, that so their sin may be the ruin or the loss of -many. If rulers, the devil useth his utmost skill to cause them to -espouse an interest contrary to the interest of truth and holiness; -and to cast some quarrel against Christ into their minds, and to -persuade them that his interest is against theirs, and that his -servants are their enemies. - -_Direct._ IV. See that your work be lawful, and that God have called -you to it, and then take it as the service which he himself assigneth -to you, and do it as in his sight, and as passing to his judgment, in -obedience to his will: and mind not so much whether it be hard or -easy, low or high, as whether you are faithful in it. And if it be -sanctified to you, by your intending all to the pleasing of God, -remember that he loveth and rewardeth that servant that stoopeth to -the lowest work at his command, as much as him that is employed in the -highest. Do all for God, and walk in holiness with him, and keep out -selfishness, (the poison of your callings,) and observe the proper -danger of your places, and keep a constant watch against them. - -_Tempt._ V. The devil suiteth his temptations to our several -relations. Parents he tempteth to be cold and regardless of the great -work of a wise and holy education of their children. Children he -tempteth to be disobedient, unthankful, void of natural affection, -unreverent dishonourers of their parents. Husbands he tempteth to be -unloving, unkind, impatient with the weaknesses of their wives; and -wives to be peevish, self-willed, proud, clamorous, passionate, and -disobedient. Masters he tempteth to use their servants only as their -beasts, for their own commodity, without any care of their salvation -and God's service; and servants he tempteth to be carnal, untrusty, -false, slothful, eye-servants, that take more care to hide a fault, -than not to commit it. Ministers and magistrates he tempteth to seek -themselves, and neglect their charge, and set up their own ends -instead of the common good; or to mistake the common good, or the -means that tendeth to it. Subjects and people he tempteth to dishonour -and murmur against their governors, and to censure them unjustly, and -to disobey them, and rebel; or else to honour, and fear, and serve -them more than God, and against God. - -_Direct._ V. Here learn well the duties and dangers of your own -relations, and remember that it is much of your work to be faithful -and excellent in your relations. And mind not so much what other men -owe to you, as what you owe to God and them. Let masters, and -ministers, and magistrates first study and carefully practise their -own duties, and yet they must next see that their inferiors do their -duties, because that is their office: but they must be more desirous -that God be first served, and more careful to procure obedience to -him, than that they be honoured or obeyed themselves. Children, -servants, and subjects must be taken up in the well-doing of their -proper work; remembering that their good or hurt lieth far more upon -that, than upon their superiors' dealings with them, or usage of them. -As it is your own body, and not your superior's, which your soul doth -animate, nourish, and use, and which you have the continual sense and -charge of; so it is your own duty, and not your superiors', which you -have to do and to answer for, and therefore most to mind and talk of. - -_Tempt._ VI. The tempter also suiteth his temptations to our -advantages, and hopes of rising or thriving in the world: he seeth -which is our rising or thriving way; and there he layeth his snares, -accommodated to our designs and ends, making some sinful omission or -commission seem necessary thereto. Either Balaam must prophesy against -the people of God, or else God must keep him from honour, by keeping -him from sin, Numb. xxiv. 11. If once Judas be set on, What will you -give me? the devil will teach him the way to gain: his way is -necessary to such sinful ends. - -_Direct._ VI. Take heed therefore of overvaluing the world, and being -taken with its honour, pleasure, or prosperity; take heed, lest the -love of earthly things engage you in eager desires and designs to grow -great or rich. For if once your heart have such a design, you are gone -from God: the heart is gone, and then all will follow as occasion -calls for it. Understand these scriptures: Prov. xxiii. 4, "Labour not -to be rich." Prov. xxviii. 20, 22, "He that maketh haste to be rich -shall not be innocent.--He that hasteth to be rich hath an evil eye." -1 Tim. vi. 6, 9, "But they that will be rich fall into temptations and -a snare, and into many foolish and hurtful lusts, which drown men in -destruction and perdition: for the love of money is the root of all -evil. But godliness with contentment is great gain." Jer. xlv. 5, -"Seek not great matters for yourselves." Be dead, to the world: fear -more the rising than the falling way. Love that condition best, which -fitteth thee for communion with God, or maketh thee the most -profitable servant to him; and hate that most, which is thy greatest -hinderance from these, and would most enslave thee to the world. - -_Tempt._ VII. The tempter suiteth his temptations to our company: if -they have any error or sin, or are engaged in any carnal enterprise, -he will make them snares to us, and restless until they have insnared -us. If they love us not, he will make them continual provocations, and -set before us all their wrongs, and provoke us to uncharitableness and -revenge. If they love us, he will endeavour to make their love to us -to be the shoeing-horn or harbinger of their errors and evil ways, to -draw us to their imitation. He findeth something in all our company, -to make the matter of some temptation. - -_Direct._ VII. Converse most with God: let faith make Christ and angels -your most regarded and observed company; that their mind and presence -may more affect you than the mind and presence of mortal men. Look not -at any man's mind, or will, or actions, without respect to God who -governeth, and to the rule by which they should all be suited, and to -the judgment which will open and reward them as they are. Never see man -without seeing God: see man only as a creature dependent on his Maker's -will. And then you will lament and not imitate him when he sinneth; and -you will oppose (and Christ saith "hate," Luke xiv. 26) and not be -seduced by him, when he would draw you with him to sin and hell: had -Adam more observed God than Eve he had not been seduced by his helper. -Then you will look on the proud, and worldly, and sensual, as Solomon on -the slothful man's vineyard, Prov. xxiv. 30-32, "I saw and considered it -well, I looked on it, and received instruction." You would not long for -the plague or leprosy, because it is your friend's disease. - -_Tempt._ VIII. The tempter maketh advantage of other men's opinions or -speeches of you, or dealings by you; and by every one of them would -insnare you in some sin. If they have mean thoughts of you, or speak -despising or dishonouring words of you, he tempteth you by it to hate -them, or love them less, or to speak contemptuously of them. If they -applaud you, he tempteth you by it to be proud; if they wrong you, he -tempteth you to revenge; if they enrich you, or are your benefactors, -he would make their benefits a price to hire you to some sin, and make -you pay as dear for them as your salvation cometh to. If they scorn -you for religion, he would make you ashamed of Christ and his cause; -if they admire you, he would draw you by it to hypocrisy. If they -threaten you, he would draw you to sin by fear, as he did Peter; if -they deal rudely with you, he tempteth you to passion, and to requite -them with the like, and even to distaste religion itself, if men -professing religion be against you, or seem to do you any wrong. Thus -is every man a danger to his brother. - -_Direct._ VIII. Discern in all men what there is of God to be your -help, and that make use of; and what there is of Satan, sin, and self, -and that take heed of. Look upon every man as a helper and a tempter; -and be prepared still, to draw forth his help, and resist his -temptation. And remember, that man is but the instrument; it is Satan -that tempteth you, and God that trieth you, by that man! Saith David -of Shimei, "The Lord hath bidden him;" that is, he is but God's rod to -scourge me for my sin, as my son himself is. As Satan was his -instrument in trying Job, not by God's effecting, but permitting the -sin: observe God and Satan in it, more than men. - -_Tempt._ IX. His temptations also are suited to our fore-received -opinions and thoughts. If you have but let in one lustful thought, or -one malicious thought, he can make great advantage of that nest-egg to -gather in more; as a little leaven to leaven the whole lump: he can -roll it up and down, and do much to hatch it into a multitude. If you -are but tainted with any false opinion, or prejudice against your -teacher, your ruler, or your brother, he can improve it to such -increase, and raise such conclusions from it, and more from them, and -reduce them all to practice, as shall make observers with astonishment -say, Behold, how great a matter a little fire kindleth! - -_Direct._ IX. Take heed what thoughts you first admit into your mind; -and especially cherish and approve none but upon very good trial and -examination. And if they prove corrupt, sweep clean your fantasy and -memory of them, that they prove not inhabitants, and take not up their -lodgings in you, or have not time to spawn and breed. And fill up the -room with contrary thoughts, and useful truth, and cherish them daily, -that they may increase and multiply; and then your hearts will be like a -well-peopled kingdom, able to keep their possession against all enemies. - -_Tempt._ X. Also he fitteth his temptations to your natural and -acquired parts. That if you are weak, he may either discourage you; or -(which is more usual and dangerous) make you think better of them than -they are, and to think you know much, when it is next to nothing; and -to make you wise in your own eyes, and easily to receive an error, and -then to be confident in it: not to discern between things that differ; -but to be deceived into false zeal, and false ways, by the specious -pretences and shows of truth; and then to be zealous for the deceiving -of others. Also that you may be a dishonour to truth and godliness, by -your weakness and ill management of good causes; and may give them -away through your unskilfulness to the adversary. If you are of -stronger wits and parts, the tempter will draw you to despise the -weak; to take common gifts for special grace; or to undervalue -holiness and humility, and overvalue learning and acuteness: he will -tempt you (dangerously) to loathe the simplicity of christianity and -of the Scriptures, as to style and method; and to be offended at the -cross of Christ. So that such persons are usually in greater danger of -infidelity, heresy, pride, and insolent domineering over the flock of -Christ, than vulgar christians that have lower parts. - -_Direct._ X. Labour to be well acquainted with yourselves. If you are -weak, know your weakness, that you may be humble, and fearful, and -seek for strength and help. If you are comparatively strong, remember -how weak the strongest are; and how little it is that the wisest know. -And study well the ends and use of knowledge; that all you know may be -concocted into love and holiness; and use it as remembering that you -have much to give account of. - -_Tempt._ XI. Moreover the tempter will fetch advantage against you, from -your former life and actions. If you have gone out of the way to heaven, -he would harden you by custom, and make you think it such a disgrace or -trouble to return, as that it is as good go on, and put it to the -venture. If you have done any work materially good, while your heart and -course of life is carnal and worldly, he would quiet you in your sinful, -miserable state, by applauding the little good that you have done. If a -good man have erred or done ill, he will engage his honour in it, and -make him study to defend it, or excuse it, lest it prove his shame; and -tempt men, as he did David, to hide one sin with another. If he get hold -of one link, he will draw on all the chain of sin. - -_Direct._ XI. Take heed therefore what you do; and foresee the end. -Let not the devil get in one foot: try your way, before you enter it. -But if you have erred, come off, and that thoroughly and betimes, -whatever it cost; for be sure it will cost more to go on. And if he -would make a snare of the good that you have done, remember that this -is to turn it into the greatest evil; and that there must be a -concurrence and integrity of good to make you acceptable, and to save -you: heart and life must be good to the end. - -_Tempt._ XII. Lastly, he fitteth his temptations to the season. He -will take the season just when an evil thought is likest to take with -you; and when the winds and tide do serve him: that will take at one -time (when a man hath his wits and heart to seek) which would be -abhorred at another. In afflicting times he will draw you to deny -Christ, with Peter, or shift for yourselves by sinful means; in -prosperous times he will tempt you to security, worldliness, and -forgetfulness of the night and winter which approacheth: the timing -his temptations is his great advantage. - -_Direct._ XII. Dwell as with God, and you dwell as in eternity, and -will see still that as time, so all the pleasure, and advantages, and -dangers, and sufferings of time, are things of themselves of little -moment. Keep your eye upon judgment and eternity, where all the errors -of time will be rectified, and all the inequalities of time will be -levelled, and the sorrows and joys that are transitory will be no -more; and then no reasons from the frowns or flatteries of the times -will seem of any force to you. And be still employed for God, and -still armed and on your watch, that Satan may never find you disposed -to take the bait. - - - _The Tempter's Method in applying his prepared Baits._ - -_Tempt._ I. The devil's first work is, to present the tempting bait in -all its alluring, deceiving properties; to make it seem as true as may -be to the understanding, and as good and amiable as may be to the will. -To say as much as can be said for an evil cause; he maketh his image of -truth and goodness as beautiful as he can: sin shall be sugared, and its -pleasure shall be its strength, Heb. xi. 25. Sin shall have its wages -paid down in hand, 2 Pet. ii. 15. He will set it out with full-mouthed -praises: O what a fine thing it is to be rich, and please the flesh -continually! to have command, and honour, and lusts, and sports, and -what you desire! Who would refuse such a condition that may have it? All -this will I give thee, was the temptation which he thought fit to -assault Christ himself with. And he will corrupt the history of time -past, and tell you that it went well with those that took his way, Jer. -xliv. 17. And for the future, he will promise them, that they shall be -gainers by it (as he did Eve) and shall have peace, though they please -their flesh in sinning: see Deut. xxix. 19. - -_Direct._ I. In this case, first inquire what God saith of that which -Satan so commendeth. The commendations and motions of an enemy are to -be suspected. God is most to be believed. 2. Then consider not only -whether it be good, but how long it will be good; and what it will -prove at the end; and how we shall judge of it at the parting; and -withal consider what it tendeth to; whether it tend to good or evil; -and whether it be the greatest good that we are capable of. And then -you will see, that if there were no good, or appearance of good in it, -it could do a voluntary agent no hurt, and were not fit to be the -matter of a temptation: and you will see that it is temporal good set -up to deceive you of the eternal good, and to entice you into the -greatest evil and misery. Doth the devil show thee the world, and say, -"All this will I give thee?" Look to Christ, who showeth thee the -glory of the world to come, with all things good for thee in this -world, and saith more truly, "All this will I give thee." The world -and hell are in one end of the balance, and pardon, holiness, and -heaven are in the other. Which now wilt thou prefer? If the devil have -more to give thee and bid for thee than Christ, let him take thee. - -_Tempt._ II. The tempter laboureth to keep God, and Christ, and heaven -out of sight, that they darken not the splendour of his bait; and to -hide those potent reasons from them, by which they might easily repel -the temptation; so that though they are well known and sure, and -Scripture be full of them, they shall none of them be ready at hand to -use, when the temptation cometh; so that to them they shall be all as -nothing: and this he doth by unbelief and inconsiderateness. - -_Direct._ II. Live by faith. See that God the Father, the Redeemer, -and the Holy Spirit, dwell within you, and take up your hearts, and -your hopes be placed all on heaven, and that these be your very life -and business; and then you will always have that at hand which may -repel the tempter. A heart taken up with God and Christ, conversing in -heaven, is always fortified, and prepared to meet every temptation -with abhorrence. Let your souls be still possessed with as constant -apprehensions of the evil of sin, the danger of sinning, the presence, -authority, and holiness of God, the wrong that sin doth him, the hurt -it doth ourselves and others, and what it did to Jesus Christ, as you -have of the danger of fire, and water, and poison; and then the -tempter will not speed. - -_Tempt._ III. It is the great care of the devil to keep out of sight, -that he be not seen himself in the temptation. As the angler keepeth -himself behind the bush, and the fowler hideth himself from the birds, -or else they would fear, and fly, and escape; so doth the devil use -all his art, to hide himself from the sinner's observation; that the -deluded soul shall little think that the devil is so near him, and -hath so great a hand in the business. If the ambitious or covetous -worldling saw the devil offer him the bait, and heard him say, "All -this will I give thee;" he would have the smaller list to take the -bait. If the devil appeared to the whoremonger, and brought him his -whore, and encouraged him to his filthiness, it would cool his lust: -or if he appeared to the drunkard, and presented him the cup, he would -have but little list to drink. If the proud and the malicious saw the -devil at their backs, rejoicing in their sin, and putting them on, it -might affright them half into their wits. Therefore the great -endeavour of the devil is, to persuade men that it is not he that -makes the motion to them: it is such a friend, or such a neighbour, or -gentleman, or minister, or wise man; it is not the devil! till the -fish is caught, and the bird is in the net, and then the author of all -appeareth, to kill them, and carry them away without any concealment. - -_Direct._ III. Mark but the tendency and the manner of the -temptations, and you may perceive the author. Who else is it that is -so much against God, and against your everlasting happiness? Who else -is it that would so abuse your reason, to prefer things temporal -before things eternal, and the brutish pleasures of a corruptible -flesh before the interest of immortal souls? Who else so contradicteth -all the word of God? Read God's warnings, and he will tell you who it -is. Take every temptation then (whoever be the messenger) as if thou -sawest the devil standing by, and making the motion to thee, and -heardest himself exhort thee to the sin. Suppose you saw him -conducting you to the whore-house, the play-house, the ale-house, and -making you entertainment as the master of the game. How then would you -take it? and what would you do? Would you go, and be angry at the -precise preacher that would hinder you? and would you take the devil's -part? No, nature hath possessed you with a fear of him, and an enmity -to him: use it for your safety. It cannot be good for you that comes -from him. He hath a fouler face to appear to you in, than ever yet you -saw, when you have done his work, and are where he would have you. O -know with whom you have to do. - -_Tempt._ IV. The tempter is most careful also to hide from men the -nature and tendency of the temptation itself; that they shall not know -that it is a temptation when they are tempted, but shall have nothing in -sight but the bait which they desire. The angler doth not only hide -himself from the fish, but also his rod, and line, and hook, as much as -he can. The fowler covereth his nets, so that either the fish and bird -shall not see the snare, or shall not know what it is, and what it is -there laid for: so when the bait of pleasure, and honour, and wealth is -presented by the devil, to the fornicator, gamester, proud, or covetous, -they shall not see what the devil is doing now, and what a game he is -playing for their souls! They shall not perceive the connexion that -there is between the pleasure and the sin, and the sin and the -threatening, and the threatening and the judgment, and the judgment and -the everlasting punishment. When Judas was bargaining with the -Pharisees, he knew not that the devil was in him driving on the match. - -_Direct._ IV. Be wise and suspicious: blindness or fool-hardiness will -lead you into the snare. Be wise, that you may know the tendency of -every thing that is presented to your thoughts, and may be able to -perceive a danger. Be suspicious and cautelous, that you make a -sufficient trial, and go upon sure grounds, and avoid the very -appearance of evil: when it is hell that you fear, come not too near. -Play not as the fly about the candle: salvation is necessary; but -preferment, or wealth, or liberty, or credit, or life itself are not -necessary to you! Prove all things. Flatter not yourselves into the -snares by foolish hopes, and judging of things as the flesh would have -them to be, rather than as they are. If no danger appear, turn up all -coverings, and search and see that none be hidden. The devil hath his -gunpowder plots, and mines, which may blow you up before you are -aware. Not only lawfulness and indifferency, but great good is the -pretence for greatest evil. - -_Tempt._ V. It is the tempter's care to bring the tempting object near -enough, or draw the sinner near enough to it. The net must come to the -fish, or the fish to the net. The distant fire will not burn the wood. -The devil's chief confidence is in the sensitive appetite, which -worketh strongliest at hand. If he get the drunkard into the -ale-house, and show him the cup, he hath half conquered him already; -but if he be scrupulous and modest, some one shall drink a health, or -importune him, and put the cup into his hand. The thief, with Achan, -shall see the bait, and the sight will work a covetous desire. The -glutton shall have the tempting dishes before him, and be at a table -which by variety of delicious food is fitted to become his snare; -whereas if he had nothing set before him, but the poor man's simple -food which hath nothing in it fit to tempt him, he might easily have -escaped. The fornicator shall have his beautiful dirt brought near -him, and presented to him in a tempting dress; for at a sufficient -distance there had been little danger. The ambitious person shall have -preferment offered him, or brought so fair to his hand, that with a -little seeking it may be attained. The fearful coward shall be -threatened with the loss of estate or life, and hear the report of the -cannons, guns, and drums of Satan. Peter is half conquered when he is -got among questioning company in the high priest's hall. Thus David, -thus Lot, thus ordinarily sinners are drawn into the snare. - -_Direct._ V. As ever you would preserve your innocency and your souls, -fly as far from tempting objects as you can: I say, as you can, -without distrusting God in the neglect of a certain duty. A wife, or a -servant, that are bound, cannot fly; nor must we leave undone our -certain duty upon an uncertain danger, which may otherwise be avoided; -but keep off from the temptation at as great a distance as you can: -the safest course is the best when your souls lie at the stake: if it -be not necessary, plead not the lawfulness of what you do, when it is -a temptation to that which is unlawful. You say, it is lawful to wear -such curious ornaments, and set out yourselves in the neatest dress; -but is it lawful to be proud or lustful, or to consume your time -unprofitably? If not, tempt not yourselves or others to it. Keep away -from the place where the snare is laid. Look first to the end before -thou meddle with the beginning. Why should I eat that which I know I -cannot digest, but must cast it up again? And why should I taste that -which I must not eat? And why should I desire to have that set before -me, and to look upon that which I must not taste? Come not near if -thou wouldst not be taken. What dost thou at the ale-house with a cup -before thee, if thou wouldst not be drawn to excess of drink? If thou -be subject to excess in eating, make not thy own table thy temptation. -Fly from the temptation as thou wouldst do from hell, or from the -devil himself. See not the bait of lust, or come not near, if thou be -inclinable to lust: saith Solomon, "Remove thy way far from her, and -come not near the door of her house," Prov. v. 8. "For her end is -bitter as wormwood, sharp as a two-edged sword. Her feet go down to -death, her steps take hold on hell," ver. 4, 5. "Her house inclineth -to death, and her paths unto the dead. None that go to her return -again, neither take they hold of the paths of life," chap. ii. 18, 19. -"Her house is the way to hell, going down to the chambers of death," -chap. vii. 27. "Whoso is simple, let him turn in hither: and as for -him that wanteth understanding, she saith to him, Stolen waters are -sweet, and bread eaten in secret is pleasant. But he knoweth not that -the dead are there: and that her guests are in the depths of hell," -chap. ix. 16-18. "Lust not after her beauty in thy heart, neither let -her take thee with her eye-lids.--Can a man take fire in his bosom and -his clothes not be burnt? Can one go upon hot coals and his feet not -be burnt?" chap. vi. 25, 27, 28. Remember that you pray daily, "Lead -us not into temptation:" and if you will run into it yourselves, are -not your prayers hypocritical and an abuse of God? If you would be -saved from sin, you must be saved in God's way; and that is, by flying -from temptations; and not drawing near, and gazing on forbidden -objects, and tempting yourselves: even as God's holy means must be -used by all that would come to holiness and heaven; so the devil's -must be avoided by him that would escape sin and hell. But if you -cannot remove far enough from the snare, then double your fear, and -watchfulness, and resolution: fly with Joseph, Gen. xxxix. 12, from -the sin, if you cannot go out of the house. How carefully should every -foot be placed, when we know that every step we tread is among snares! -Rule your senses if you cannot remove the bait: make Job's covenant -with your eyes, that you look not on that which would allure, Job -xxxi. 1. Let every sense have a constant watch. - -_Tempt._ VI. The next great work of the tempter is, to give us the -fairest opportunities to sin, and to remove all impediments, and show -men encouraging hopes and invitations. He will show the thief which -way he may steal; and show the covetous man which way he may thrive, -and deceive, and overreach; and the ambitious man which way he may -rise; and the fornicator how he may obtain his desire, and sin -unknown; and then he tells them how easy it is; now no one seeth you; -you may do it without fear or shame. It is the devil's great care to -take all things out of the way that would affright, or hinder sinners; -that they may have full opportunity to invite them. Therefore he is -very desirous that public impediments should be all removed; -especially in a godly magistrate and minister, and that the common -disgrace of sinning may be taken off, and if it may be, turned against -religion, or fall on them that are the greatest adversaries to sin. - -[Sidenote: Psal. ci. 3.] - -_Direct._ VI. It is therefore a principal part of your wisdom and -watchfulness, to avoid the opportunities of sinning, and keep out as -many impediments as may be in your own way. It is a most foolish and -sinful thing in some men, who think it a brave thing to have power to -do hurt, though they pretend that they abhor the doing of it. He that -saith he hateth oppression, yet would have a power to oppress; to have -all men at his will and mercy he thinks is brave: so they that would -not be gluttonous would have a tempting table still before them, -presuming that their own will is a sufficient preservative against the -sin: so they that would not be insnared with lust, have yet a desire -to appear as comely, and lovely, and desirable as may be, and to be as -much beloved, that they may have other affections at command; and also -to have opportunity offered them, that they may sin if they will. And -is thy will so well established, mortified, and unchangeable, as to be -so far trusted? O foolish sinner! that no better knowest thyself; nor -observest thy danger; nor perceivest that this very desire to have the -power to do evil showeth a degree of the evil in thy heart, and that -thou art not yet so far from it as thou must be, if thou wouldst be -safe. Contrive thyself (if thou be wise and love thyself) into the -greatest difficulty of sinning that thou canst. Make it impossible, if -it may be done. The power is for the act. Desire not to be able to -sin, if thou wouldst not sin; not that natural power to do good should -be destroyed because it is also a power to do evil, but cast as many -blocks in the way of thy sinning as thou canst, till it amount to a -moral impossibility. Desire the strictest laws and governors, and to -be still in the eye of others, and contrive it that thou mayst have no -hope of secrecy. Contrive it so that it may be utter shame and loss to -thee if thou sin. If thou be tempted to fornication, never be private -with her or him that is thy snare. If thou be tempted to deceive and -rob those that trust thee, avoid the trust; or if ever thou have done -it, restore and confess, that shame may preserve thee. - -_Tempt._ VII. Next the tempter importunately soliciteth our thoughts or -fantasies to feed upon the tempting thing: that the lustful person may -be thinking on the objects of his lusts; and the ambitious man thinking -on his desired honour; and the covetous man of his desired wealth, his -house, or lands, or gainful bargains; and the malicious man be thinking -of all the real or imaginary wrongs which kindle malice. - -_Direct._ VII. Keep a continual watch upon your thoughts. Remember -that this is the common entrance of the greatest sins; and if they go -no further, the Searcher of hearts will judge thee for the adultery, -murder, and other sins of thy heart. But especially see that your -thoughts be so employed on better things, that sin may never find -them vacant. - -_Tempt._ VIII. The tempter also is diligent to keep the end from the -sinner's eye, and to persuade him that there is no danger in it, and -that it will be as good at last as at first. He cannot endure a thought, -a word of death or judgment, unless he can first fortify the sinner by -some presumptuous hope, that his sins are pardoned, and his case is -good: either he will make them believe him, that there is no such danger -to the soul as should deter them; or else he keepeth them from thinking -of that danger. He is loth a sinner should so much as look into a grave, -or go to the house of mourning, and see the end of all the living, lest -he should lay it to heart, and thence perceive what worldly pleasure, -wealth, and greatness is, by seeing where it leaveth sinners. If one do -but talk of death or judgment, and the life to come, the devil will stir -up some scorn, or weariness, or opposition against such discourse. If a -sinner do but bethink himself in secret, what will become of him after -death, the devil will either allure him, or trouble him, and never let -him rest, till he have cast away all such thoughts as tend to his -salvation. He cannot endure when you see the pomp and pleasure of the -world, that you should think or ask, How long will this endure? and what -will it prove in the latter end? - -[Sidenote: Psal. i.; xv.; Matt. xxv.] - -_Direct._ VIII. Go to the holy Scriptures, and see what they foretell -concerning the end of godliness and sin: God knoweth better than the -devil, and is more to be believed. You may see in the word of God, -what will become of saints and sinners, godly and ungodly, at the -last, and what they will think and say when they review their present -life; and what Christ will say to them, and how he will judge them, -and what will be their reward for ever. This is the infallible -prognostication where you may foresee your endless state. In this -glass continually foresee the end. Never judge of any thing by the -present gust alone. Ask not only how it tasteth, but how it worketh, -and what will be the effects: remember that God's law hath inseparably -conjoined holiness and heaven, and sin unrepented of and hell; and -seeing these cannot be separated indeed, let them never be separated -from each other in your thoughts. Otherwise you will never understand -Christ or Satan. When Christ saith, "Wilt thou deny thyself, and take -up the cross and follow me?" his meaning is, shall I heal thy carnal, -worldly heart and life, and bring thee by grace to the sight of God in -endless glory? You will never understand what prayer, and obedience, -and holy living mean, if you see not the end, even heaven conjoined to -them. When the devil saith to the glutton, Eat also of this pleasant -dish; and to the drunkard, Take the other cup; and to the fornicator, -Take thy pleasure in the dark; and to the voluptuous, Go to the -play-house, or the gaming-house; come, play at cards or dice; his -meaning is, Come, venture upon sin, and fear not God's threatenings, -and refuse his word, and Spirit, and grace, that I may have thy -company among the damned, in the fire which never shall be quenched. -This is the true English of every temptation. Open thy ears then, and -whenever the devil or any sinner tempteth thee to sin, hear him as if -he said, I pray thee, leap into the flames of hell. - -_Tempt._ IX. If the tempter cannot quickly draw men to the sin, he -will move them at least to abate their resolution against it, and to -deliberate about it, and hear what can be said, and enter into a -dispute with Satan or some of his instruments; telling them, that it -is a sign of falsehood which will not endure the trial, and that we -must prove all things. And while the sinner is deliberating and -disputing, the venom is working itself into his veins, and sense is -secretly undermining and betraying him, and deceiving his mind, -bribing his reason, and seducing his will: just as an enemy will treat -with those that keep a garrison, that, during the treaty, he may send -in spies, and find out their weakness, and corrupt the soldiers; so -doth the devil with the sinner. - -[Sidenote: Gal. i. 16.] - -_Direct._ IX. Remember that it is Christ, and not Satan, that you are -to hear. Truth is strong, and can bear the trial, before any competent -judge; but you are weak, and not so able to judge as you may imagine. -Ignorant, unskilful, and unsettled persons are easily deceived, be the -cause never so clear. If it be a cause untried by you, it is not -untried by all the godly, nor unknown to him that gave you the holy -Scriptures. If it be fit to be called in question and disputed, take -the help of able godly teachers or friends, and hear what they can -say: matters of endless life or death are not rashly to be ventured -on. But if it be a thing past dispute, in which you have been already -convinced and resolved, reject the tempter, and tell him, that you owe -him not so much service, as to dispute with him whether you should -care for your salvation? Else there will be no end, till you are -betrayed and undone: innocent Eve is deceived when once it comes to a -dispute. Be not like Balaam, that tempted God, and would not be -satisfied with his answer. - -_Tempt._ X. Also the tempter overcometh very many, by making them -presumptuously confident of their own strength: saying, Thou art not -so weak as not to be able to bear a greater temptation than this. -Canst thou not gaze on beauty, or go among vain and tempting company, -and yet choose whether thou wilt sin? It is a child indeed that hath -no more government of themselves. Cannot thy table, thy cup, thy -house, thy lands, be pleasing and delectable, but thou must needs -over-love them, and turn them to sin? - -_Direct._ X. O know thy own weakness, the treacherous enemy which thou -still carriest about thee, who is ready to open the back-door to the -devil! Remember that flesh is on the tempter's side, and how much it -can do with thee before thou art aware. Remember what an unsettled -wretch thou art, and how many a good purpose formerly hath come to -nothing, and how oft thou hast sinned by as small a temptation. -Remember that without the Spirit of Christ, thou canst do nothing, nor -stand against any assault of Satan; and that Christ giveth his Spirit -and help in his own way, and not to those that tempt him to forsake -them, by thrusting themselves into temptations. Shall ever mortal man -presume upon his own strength, after the falls of an Adam, a Noah, a -Lot, a David, a Solomon, a Hezekiah, a Josiah, a Peter? and after such -ruins of multitudes of professors, as our eyes have seen? "All these -things happened unto them for ensamples, and they are written for our -admonition, on whom the ends of the world are come. Wherefore let him -that thinketh he standeth take heed lest he fall," 1 Cor. x. 11, 12. - -_Tempt._ XI. It is a great project of the devil, and successful with -many, to draw them to venture on the sin, by showing them first the -effectual remedy, the abundant mercy of God, the sufficient -satisfaction made by Christ, the full, and free, and universal -promise; that these are sufficient to cleanse the soul of any sin, -therefore you need not fear. - -[Sidenote: Rom. ix.] - -[Sidenote: Heb. x. 26-29. 2 Thess. i. 10.] - -_Direct._ XI. But God is just, as well as merciful; and there are -"vessels of wrath," as well as vessels of mercy. Judge how God will -use his mercy, and who shall have it, by his own word: for he knoweth -better than you, to whom, and how far to show mercy. Is the tempter -himself saved, for all God is merciful? And the gospel hath far sorer -punishment than the law, to the abusers of grace. Christ is the most -dreadful Judge to the wicked, as well as the tenderest Saviour to his -own. There is enough in his grace to save the penitent: but if you -will sin upon presumption that grace will save you, you have small -reason to think that you are penitent, or ever will be, without a very -merciful change. How many can you name that ever were converted and -forgiven, that lived wilfully in sin, because the remedy was -sufficient? I doubt not but many such have been recalled; but this is -not the way to hope: it is a terrible thing to sin deliberately and -wilfully, because of the greatness of mercy, or the sufficiency of the -death of Christ! No man but the penitent convert is saved by Christ; -and this is clean contrary to penitence and conversion. Christ doth -not as mountebanks, that wound a man, to show people how quickly their -balsams can cure him; or make a man drink a toad, to show the power of -their antidotes: but he cureth the diseases which he findeth, (in -believers,) but causeth none. - -_Tempt._ XII. Also the tempter telleth the sinner, how certain, and -easy, and speedy a remedy he hath in his own power: it is but -repenting, and all sin is pardoned. - -[Sidenote: James ii. 19.] - -_Direct._ XII. 1. Is it in thy power? If so, the greater is thy sin, -that sinnest more when thou shouldst repent: if it be easy, what an -inexcusable wretch art thou that wilt not do it, but go on! 2. But -repentance is the gift of God, 2 Tim. ii. 25, 26; and is he like to give -it to them that wilfully abuse him in expectation of it? 3. As easy as -it is, it is but a few that truly repent and are forgiven, in comparison -of those that go on and perish. 4. The easiest repentance is so bitter, -that it is far easier to forbear the sin: it is better not wound -yourselves, than have the best salve, if you were sure of it. 5. The -repentance which is caused by mere fears of death and hell, without the -power of heavenly love to God and holiness, is but the repentance of the -damned, and never procureth pardon of sin: the devil hath such a -repentance, as well as such a faith, which will not save him. - -_Tempt._ XIII. Satan also imboldeneth the sinner, by telling him how -many have repented and sped well, that sinned as bad or worse than -this. He tells him of Noah, and Lot, and David, and Peter, and the -thief on the cross, and Paul a persecutor, yea, and Manasseh, &c. - -_Direct._ XIII. But consider whether any of those did thus sin, -because that others had escaped that sinned before them. And think of -the millions that never repented, and are condemned, as well as of the -few that have repented. Is repentance better than sin? Why then will -you sin? Is sin better than repentance? Why then do you purpose to -repent? Is it not base ingratitude to offend God wilfully, because he -hath pardoned many offenders, and is ready to forgive the penitent? -And should a man of reason wilfully make work for his own repentance, -and do that which he knoweth he shall wish with grief that he had -never done? If some have been saved that fell into the sea, or that -fell from the top of steeples, or that drunk poison, or were -dangerously wounded, will you therefore cast yourself into the same -case, in hope of being saved? - -_Tempt._ XIV. The tempter persuadeth the sinner that it cannot be -that God should make so great a matter of sin, because the thoughts of -a man's heart, or his words or deeds, are matter of no great moment, -when man himself is so poor a worm; and whatever he doth, it is no -hurt to God: therefore you need not make such a matter of it. - -_Direct._ XIV. If God so much regard us as to make us, and preserve us -continually, and to become our Governor, and make a law for us, and -judge us, and reward his servants with no less than heaven, then you may -easily see that he so much regardeth us, as to observe whether we obey -or break his laws. He that so far careth for a clock or watch, as to -make it and wind it up, doth care whether it go true or false. What do -these men make of God, who think he cares not what men do? Then he cares -not if men beat you, or rob you, or kill you, for none of this hurteth -God. And the king may say, if any murder your friends, or children, why -should I punish him? he hurt not me. But justice is to keep order in the -world, and not only to preserve the governor from hurt. God may be -wronged, though he be not hurt. And he will make you pay for it, if you -hurt others; and smart for it, if you hurt yourself. - -_Tempt._ XV. The tempter laboureth to extenuate the sin, and make it -seem a little one; and if every little sin must be made such a matter -of, you will never be quiet. - -_Direct._ XV. But still remember, 1. There is deadly poison in the -very nature of sin, as there is in a serpent, be he never so small. -The least sin is worse than the greatest pain that ever man felt; and -would you choose and say, it is little? The least sin is odious to -God, and had a hand in the death of Christ, and will damn you if it be -not pardoned; and should such a thing be made light of? And many sins -counted small may have great aggravations, such as the knowing, -deliberate, wilful committing of them is. To love a small sin, is a -great sin; especially to love it so well, that the remembrance of -God's will and love, of Christ, and heaven, and hell, will not suffice -to resolve you against it. Besides, a small sin is the common way to -greater: "When lust hath conceived, it brings forth sin, and sin, when -it is finished, brings forth death," James i. 14, 15. "Behold how -great a matter a little fire kindleth," chap. iii. 5. The horrid sins -of David and Peter had small beginnings. Mortal sicknesses seem little -matters at the first. Many a thousand have sinned themselves to hell, -that began with that which is accounted small. - -_Tempt._ XVI. Also the devil draweth on the sinner, by promising him -that he shall sin but once, or but a very few times, and then do so no -more: he tells the thief, and the fornicator, that if they will do it -but this once, they shall be quiet. - -_Direct._ XVI. But, O consider, 1. That one stab at the heart may prove -incurable. God may deny thee time or grace to repent. 2. That it is -easier to forbear the first time than the second; for one sin disposeth -the heart unto another. If you cannot deny the first temptation, how -will you deny the next? When you have lost your strength, and grieved -your helper, and strengthened your enemy and your snare, will you then -resist better wounded, than now when you are whole? - -_Tempt._ XVII. But when the devil hath prevailed for once with the -sinner, he makes that an argument for a second: he saith to the thief, -and drunkard, and fornicator, it is but the same thing that thou hast -done once already; and if once may be pardoned, twice may be pardoned; -and if twice, why not thrice; and so on. - -_Direct._ XVII. This is to let the devil get in a foot. A spark is -easier quenched than a flame; but yet remember that the longer the -worse: the oftener you sin, the greater is the abuse of the Spirit of -God, and the contempt of grace, and the wrong to Christ, and the -harder is repentance; and the sharper if you do repent, because the -deeper is your wound. Repent therefore speedily, and go no further, -unless you would have the devil tell you next, It is now too late. - -_Tempt._ XVIII. The tempter maketh use of the greater sins of others, -to persuade men to venture upon less. Thou hearest other men curse, -and swear, and rail, and dost thou stick at idle talk? How many in the -world are enemies to Christ, and persecute his ministers and servants, -and dost thou make so great a matter of omitting a sermon, or a -prayer, or other holy duty? - -_Direct._ XVIII. As there are degrees of sin, so there are degrees of -punishment: and wilt thou rather choose the easiest place in hell than -heaven? How small soever the matter of sin be, thy wilfulness, and -sinning against conscience, and mercies, and warnings, may make it -great to thee. Are great sinners so happy in thy eyes, that thou -wouldst be as like them as thou darest? - -_Tempt._ XIX. Also he would imbolden the sinner, because of the -commonness of the sin, and the multitude that commit either that or -worse, as if it were not, therefore, so bad or dangerous. - -_Direct._ XIX. But remember, that the more examples you have to take -warning by, the more inexcusable is your fall. It was not the number -of angels that fell, that could keep them from being devils and damned -for their sin: God will do justice on many as well as on one. The sin -is the greater, and therefore the punishment shall not be the less. -Make the case your own: will you think it a good reason for any one to -abuse you, beat you, rob you, because that many have done so before? -He should rather think, that you are abused too much already, and -therefore he should not add to your wrongs. If when many had spit in -Christ's face or buffeted him, some one should have given him another -spit or blow, as if he had not enough before, would you not have taken -him to be the worst and cruellest of them all? If you do as the most, -you will speed as the most. - -_Tempt._ XX. It is a dangerous temptation when the devil proposeth -some very good end, and maketh sin seem the fittest, or the necessary -means to accomplish it: when he blindeth men so far as to think that -it is necessary to their salvation, or to other men's, or to the -welfare of the church, or progress of the gospel, or the pleasing of -God, then sin will be committed without regret, and continued in -without repentance; on this account it is that heresy, and -will-worship, and superstition are kept up: Col. ii. 18, 21-23, -"Having a show of wisdom in will-worship, and humility, and neglecting -the body." It is for God that much of the wickedness of the world is -done against God: it is for the church and truth that papists have -murdered and persecuted so many. - -_Direct._ XX. Remember that God needeth no sinful means to attain his -ends: he will not be beholden to the devil to do his work; he would -not have forbad it, if he would have had you done it. He is never at -such a loss, but he can find right means enough to perform his work -by: it is a great part of our wisdom which our salvation lieth on, to -choose and use right means, when we are resolved on a right end. It is -a horrible injury against God to entitle him to sin, and make it seem -necessary to his ends and honour. Good ends will not justify evil -actions. What sin so odious that hath not had good ends pretended for -it? Even Christ was murdered as a malefactor for good ends, at least -pretended, even to vindicate God's honour from blasphemy, and Caesar -from injury, and the nation from calamity. And his disciples were -killed that God might be served by it, and pestilent troublers of the -world taken away, John xvi. 2; Acts xxiv. 5; xvii. 6. - -_Tempt._ XXI. He would make us presume because we are God's children, -and special grace cannot be wholly lost, and we have found that once -we had grace, therefore we may venture as being safe. - -_Direct._ XXI. But many thousands shall be damned, that once thought -they had the truth of grace. It is a hard controversy among learned -and godly men, whether some in a state of saving grace do not fall -from it and perish; but it is past controversy, that they shall perish -that live and die impenitently in wilful sin. To plead truth of grace -for encouragement in sin, is so much against the nature and use of -grace, as may make you question the truth of it. You can be no surer -that you have true grace, than you are sure that you hate all known -sin, and desire to be free from it. Christ teacheth you how to answer -such a horrid temptation, Matt. iv. 6, 7, "If thou be the Son of God, -cast thyself down: for it is written, He shall give his angels charge -over thee"--"Thou shalt not tempt the Lord thy God." Sonship, and -promises, and truth of grace, are incongruous arguments to draw you to -sin, and heinous aggravations of sin so committed. - -_Tempt._ XXII. The devil oft most dangerously imitateth the Holy Ghost, -and comes in the shape of an angel of light: he will be for knowledge in -the gnostics; for unity and government in the papists; for mortification -in the friars; for free grace and tenderness of our brethren's -consciences in the libertines; for peace and mutual forbearance in the -Socinians; for zeal, self-denial, and fearlessness of men, and pretended -revelations and spirituality, in the quakers. He will be against heresy, -schism, error, disobedience, hypocrisy, pretendedly, in haters and -persecutors of holiness and reformation; and when he will seem -religious, he will be superstitious, and seem to outgo Christ himself. - -_Direct._ XXII. Keep close to Christ, that you may know his voice from -the voice of strangers; and get holy wisdom to try the spirits, and to -discern between the things that differ: let the whole frame of truth -and godliness be in your head and heart, that you may perceive when -any would make a breach in any part of it. The devil setteth up no -good but in order to some evil. Therefore, examine whither it tendeth; -and not only what it is, but what use he would have you make of it. -And love no evil, because of any good that is pretended for it; and -dislike or reject no good, because of any evil use that is by others -made of it. And whatever doctrine is brought you, try it thus: 1. -Receive none that is against the certain nature, attributes, and -honour of God. 2. Nor any that is against the light or law of nature. -3. Nor any that is against the Scripture. 4. Nor any that is against -holiness of heart and life. 5. Nor any against charity and justice to -men. 6. Nor any (about matters to be ordered by men) that is against -order; nor any against government and the peace of church and state. -7. Nor any that is against the true unity, peace, and communion of -saints. 8. Nor any that is certainly inconsistent with great and -certain truths. Thus try the spirits, whether they be of God. - -_Tempt._ XXIII. The tempter usually draweth men to one extreme, under -pretence of avoiding another; causing men to be so fearful of the -danger on one side, as to take no heed of that on the other side. - -_Direct._ XXIII. Understand all your danger; and mark the latitude or -extent of God's commands; and watch on every side: and you must know -in what duties you are in danger of extremes and in what not. In those -acts of the soul that are purely rational, about your ultimate end, -you cannot do too much; as in knowing God, and loving him, and being -willing and resolved to please him. But passions may possibly go too -far, even about God, especially fear and grief; for they may be such -as nature cannot bear without distraction, death, or hinderance of -duty: but few are guilty of this. But towards the creature, passions -may easily exceed: and in external actions towards God or man there -may be excess. But especially in point of judgment, it is easy to -slide from extreme into extreme. And you must know in every duty you -do, and every sin which you avoid, and every truth you receive, what -is the contrary or extreme to that particular truth, or sin, or duty; -and keep it in your eye. If you do not thus watch, you will reel like -a drunken man from side to side, and never walk uprightly with God. -You will turn from prodigality to covetousness, from cruel persecution -to libertinism, or from libertinism to persecuting cruelty; from -hypocritical formality to hypocritical pretended spirituality, or from -enthusiasms and faction to dead formality. But of this I have spoken -at large, chap. v. part II. "Direction to Students." - -_Tempt._ XXIV. On the contrary, the tempter usually pleadeth -moderation and prudence against a holy life, and accurate zealous -obedience to God; and would make you believe that to be so diligent in -duty and scrupulously afraid of sin, is to run into an extreme, and to -be righteous over-much, and to make religion a vexatious or -distracting thing, and that it is more ado than needs. - -_Direct._ XXIV. This I have answered so oft, that I shall here say but -this: that God cannot be too much loved; nor heaven too much valued, -nor too diligently sought or obeyed; nor sin and hell be too much -avoided: nor doth any man need to fear doing too much, where he is -sure when he hath done his best to do too little. Hearken what men say -of this at death. - -_Tempt._ XXV. The tempter would persuade us that one sin is necessary -to avoid another; and that of two evils you must choose the less, as -if there were no other way. Thus James and John did by sinful, -uncharitable zeal, desire to punish sin, Luke ix. 54. Peter would -sinfully fight against the sinful Jews, Matt. xxvi. 52. Thus he bids -men lie, to avoid some dishonour to God and religion; and persecute, -to preserve the unity of the church, and keep out sin; and commit a -lesser sin themselves to escape a greater. - -_Direct._ XXV. This is to abuse God, as if he had made that necessary -which he forbids, and had not provided you lawful means enough to use -against every sin. This is wilfully to do that which you pretend you -are unwilling to do, even to sin. Of two evils avoid both, but be sure -you consent to neither. - -_Tempt._ XXVI. He pleadeth christian liberty to entice to sin, -especially to sensuality. Hath not Christ purchased you liberty to use -the creatures? all things are yours. No men but the godly have just -title to them. - -_Direct._ XXVI. He never purchased us liberty to abuse the creature, -as poison to hurt ourselves; to hinder mortification, and strengthen -our enemy, and our snare, and to steal away our hearts from God. It is -a liberty from sin, and not a liberty to sin, that Christ hath -purchased us. - -_Tempt._ XXVII. He pleadeth the necessity of wife, children, estate, -life, &c. Necessity makes it lawful. - -_Direct._ XXVII. There is no necessity of sinning. He cannot be -Christ's disciple, that thinks it more necessary to save his life, or -provide for wife and children, than to obey his Lord, Luke xiv. 26, -33. God must be trusted with these. - -_Tempt._ XXVIII. But, saith the tempter, it is natural to lust, to -love honour, ease, pleasure, &c.; therefore it is no sin. - -_Direct._ XXVIII. Nature is corrupted and sinful; and it is natural to -you to be rational, and to rule your sense and appetite by reason, and -not to do what lust or appetite desireth. Else man is but a beast. - -_Tempt._ XXIX. But, saith the tempter, authority commandeth it; it is -your parent's or master's will, and you must obey. - -_Direct._ XXIX. There is no power, but from God; therefore none against -him or above him. They must be obeyed in all things lawful, but not in -sin. They cannot save you nor themselves from the wrath of God. - -_Tempt._ XXX. But, saith the tempter, you have promised or vowed that -you will do it, and are not at liberty. - -_Direct._ XXX. The vow of a lawful thing must be kept; but if you vow -to sin, it is another sin to perform it, and to wrong God or man -because you have vowed to wrong him. - -_Tempt._ XXXI. But, saith the tempter, it is a controversy, and many -learned and good men think it is no sin. - -_Direct._ XXXI. You have the more reason to be fearful and cautelous, -when you see that the case is so obscure, and the snare so subtle, and -are sure that many learned and good men on one side or other are -deceived before you. Remember God is your King and Judge; who will not -take it for an excuse for sin, that learned or good men did it, or -defended it. Consult not with flesh and blood, but with God. - -_Tempt._ XXXII. But, saith the tempter, will you be singular, and be -pointed or hooted at by all. - -_Direct._ XXXII. In doctrine I will not be singular from the holy -catholic church of God; in worship I will not in singularity or schism -separate from the communion of saints: but in doctrine I will be -singular from infidels and heretics; and in a holy life I will be -singular from the ungodly, and profane, and sensual; lest if I do as -they, to avoid their scorns, I speed as they. - -_Tempt._ XXXIII. But you are weak, and you cannot help it, till God -will give you grace to do it. - -_Direct._ XXXIII. Therefore I must not be wilful, and negligent, and -rash, and do that evil which I may forbear, nor resist and refuse that -grace, and help, and mercy without which I can do nothing. - -_Tempt._ XXXIV. But you repent, and ask God forgiveness through -Christ, every night, for the sins of the day. - -_Direct._ XXXIV. Repenting is a sorrowful turning of the heart from -sin to God. You repent not if you turn not. To mock God with such -hypocritical praying and repenting is itself a heinous sin. Will you -take it for repenting, if a man that spits in your face and beateth -you, shall do it every day, and ask you forgiveness at night, and -purpose to do it still, because he asked forgiveness. - -_Tempt._ XXXV. But every man sinneth daily: you do but as the best men -in the world do. - -_Direct._ XXXV. No true christian that is justified hath any sin but -what he hateth more than loveth, and would fain be rid of, and -striveth against in the use of holy means. He hath no beloved sin -which he would not part with, but had rather keep than leave. - -_Tempt._ XXXVI. But those that seem strict and godly are hypocrites, -and secretly as bad as you. - -_Direct._ XXXVI. This is just like the devil, the accuser of those -that are sanctified and justified by Christ, the father of malice and -lies; to charge that on them, which he confesseth is secret and he -cannot prove. So he said of Job, that if he were touched in his estate -or body, he would forsake his godliness; but he was found a liar. But -be it how it will, I am sure I must be holy or I shall not see God, -and if "I live after the flesh I shall die," Heb. xii. 14; Rom. viii. -9, 13; and other men's misery will be no ease to me. - -_Tempt._ XXXVII. But, saith the tempter, if you will not sin, come but -near it, and do that which is lawful. - -_Direct._ XXXVII. Indeed we must not run into a contrary extreme, -under pretence of flying far enough from sin; but if you keep out of -other sin, you cannot go too far from any. To be near sin, is to be -near God's wrath, and near that which tendeth to hell fire. And to -come near it is the common way of coming to it. He that could wish he -might do it, is infected at the heart already. Keep a tender -conscience, and a constant sense of the danger of sinning. - -_Tempt._ XXXVIII. It is a great snare, when sin is got into credit, 1. -By putting fair names upon it, calling luxury and gluttony keeping a -good house, and a good table; tippling is called drinking a cup with a -friend; lust and filthiness are called love; worldliness is called -thriftiness and good husbandry; idleness and loss of time are called -the leisure of a gentleman; slothfulness is called a not being too -worldly; time-wasting sports are called recreations; pride is called -decency and handsomeness; proud revenge is called honour and -gallantry; Romish cruelty, and persecution, and wasting the church, -are called keeping up order, obedience, and unity; disobedience to -superiors is called not fearing man; church divisions are called -strictness and zeal. 2. Especially if a sin be not in disgrace among -the stricter sort, it greatly prepareth men to commit it: as breaking -the Lord's day, beyond sea, in many reformed churches: and at home, -spiritual pride, censoriousness, backbiting, disobedience, and church -divisions are not in half that disgrace among many professors of -strictness, as they deserve, and as swearing, &c. are. - -_Direct._ XXXVIII. Remember, that whatever be the name or cloak, God -judgeth righteously, according to the truth; names may deceive us, but -not our Judge. And sin is still in disgrace with God, however it be -with men. Remember, the comelier the paint and cover are, the greater -is the danger, and the more watchful and cautelous we should be. It is -not imperfect man, but the perfect law of God, which must be our rule. -The great success of this temptation should deter us from entertaining -it. What abundance of mischief hath it done in the world! - -_Tempt._ XXXIX. Sometimes, the devil tempteth men to some heinous sin, -that, if he prevail not, at least he may draw them into a less. As -cheating charterers will ask twice the price of their commodity, that, -by abating much, they may make you willing to give too much. He that -would get a little, must ask a great deal. He will tempt you to -drunkenness, and if he draw you but to tippling or time-wasting, he -hath got something. If he tempt you to fornication, and he get you -but to some filthy thoughts, or immodest, lascivious talk or actions, -he hath done much of that which he intended. If he tempt you to some -horrid cruelty, and you yield but to some less degree, or to some -unjust or uncharitable censures, you think you have conquered, when it -is he that conquereth. - -_Direct._ XXXIX. Remember, that the least degree of sin is sin, and -"death the wages of it," Rom. vi. 23. Think not that you have escaped -well, if your hearts have taken any of the infection, or if you have -been wounded any where, though it might have been worse. If the tempter -had tempted you no further but to a lustful, malicious, or proud thought -or word, you would perceive that if he prevail, he conquereth: so may -you when he getteth this much, by a shameless asking more. - -_Tempt._ XL. He tempteth us sometimes, to be so fearful and careful -against one sin, or about some one danger, as to be mindless of some -other, and lie open to his temptation. Like a fencer, that will seem -to aim all at one place, that he may strike you in another while you -are guarding that. Or like an enemy, that giveth all the alarm at one -end of the city, that he may draw the people thither, while he -stormeth in another place. So Satan makes some so afraid of -worldliness, that they watch not against idleness; or so fearful of -hardheartedness, and deadness, and hypocrisy, that they watch not -against passion, neglect of their callings, or dejectedness; or so -fearful of sinning or being deceived about their salvation, that they -fear not the want of love, and joy, and thankfulness for all the mercy -they have received, nor the neglect of holy praise to God. - -_Direct._ XL. Remember, that as obedience must be entire and universal, -so is Satan's temptation against all parts of our obedience; and our -care must extend to all if we will escape. It would cure your inordinate -fear in some one point, if you extended it to all the rest. - -_Tempt._ XLI. Sometimes, by the suddenness of a temptation, he -surpriseth men before they are aware. - -_Direct._ XLI. Be never unarmed nor from your watch; especially as to -thoughts, or sudden passions, or rash words, which are used to be -committed for want of deliberation. - -_Tempt._ XLII. Sometimes, he useth a violent earnestness, especially -when he getteth passion on his side. So that reason is borne down; and -the sinner saith, I could not forbear. - -_Direct._ XLII. But remember, that the very eager unruliness of your -passion is a sin itself: and that none can compel you to sin: and that -reason must deliberate and rule; or else any murder or wickedness may -have the excuse of urgent passions. - -_Tempt._ XLIII. Sometimes he useth the violence of men: they threaten -men, to frighten them into sin. - -_Direct._ XLIII. But are not God and his threatenings more to be -feared? Do men threaten imprisonment, or death, or ruin? And doth not -God threaten everlasting misery? And can he not defend you from all -that man shall threaten, if it be best for you? See the portion of the -fearful, Rev. xxi. 8. - -_Tempt._ XLIV. Sometimes variety of temptations distracteth men, that -they do not look to all at once. - -_Direct._ XLIV. Remember, that one part of the city unguarded, may -lose the whole in a general assault. - -_Tempt._ XLV. Sometimes he ceaseth, to make us secure, and lay by our -arms, and then surpriseth us. - -_Direct._ XLV. Take heed of security, and Satan's ambushments. -Distinguish between cessation and conquest. You conquer not every time -that you have rest and quietness from temptation. Till the sin be -hated, and the contrary grace or duty in practice, you have not at all -overcome: and when that is done, yet trust not the devil or the flesh; -nor think the war will be shorter than your lives, for one assault -will begin where the former ended. Make use of every cessation but to -prepare for the next encounter. - -_Tempt._ XLVI. He will tempt you to take striving for overcoming; and -to think, because you pray and make some resistance, that sin is -conquered; and because your desires are good, all is well. - -_Direct._ XLVI. But all that fight do not overcome. "If a man strive for -masteries, yet is he not crowned, except he strive lawfully," 1 Tim. ii. -5. "Many will seek to enter and shall not be able," Luke xiii. 24. - -_Tempt._ XLVII. He followeth the sinner with frequency and -importunity, till he weary him, and make him yield. - -_Direct._ XLVII. 1. Remember that Christ is as importunate with thee -to save thee, as the devil can be to damn thee; and which then should -prevail? 2. Be you as constant in resistance; be as oft in prayer and -other confirming means. Do as Paul, 2 Cor. xii. 7, 8, who prayed -thrice, (as Christ did in his agony,) when the prick in the flesh was -not removed. 3. Tempt not the tempter, by giving him encouragement. A -faint denial is an invitation to ask again. Give him quickly a flat -denial, and put him out of hope, if you would shorten the temptation. - -_Tempt._ XLVIII. Lastly, the devil would sink the sinner in despair, -and persuade him now it is too late. - -_Direct._ XLVIII. Observe his design, that it is but to take off that -hope which is the weight to set the wheels of the soul a going. In all -he is against God and you. In other sins he is against God's -authority: in this he is against his love and mercy. Read the gospel, -and you will find that Christ's death is sufficient; the promise is -universal, full, and free; and that the day of grace is so far -continued till the day of death, and no man shall be denied it that -truly desireth it. And that the same God that forbiddeth thy -presumption, forbiddeth also thy despair. - - - _Temptations to draw us off from Duty._ - -_Tempt._ I. The greatest temptation against duty is, by persuading men -that it is no duty. Thus in our days we have seen almost all duty cast -off by this erroneous fancy. One saith, That the holy observation of -the Lord's day is not commanded of God in Scripture. Another saith, -What Scripture have you for family prayer, or singing psalms, or -baptizing infants, or praying before and after sermon, or for your -office, ordination, tithes, churches, &c. Another saith, That church -government and discipline are not of divine institution. Another -saith, That baptism and the Lord's supper were but for that age. And -thus all duty is taken down, instead of doing it. - -_Direct._ I. Read and fear, Matt. v. 19, "Whosoever shall break one of -these least commandments, and shall teach men so, he shall be called -the least in the kingdom of heaven; but whosoever shall do and teach -them, the same shall be called great in the kingdom of heaven." -Denying duty is too easy a way of evading obedience to serve turn. -Denying the laws that bind you to public payments will not save you -from them; but for all that, if you deny, you must be distrained on. -And God will make it dearer to you, if you put him to distrain on you -for duty. Must he go to law with you for it? He will quickly show you -law for it, and prove that it was your duty. Open your doubts to able -men, and you will hear more evidence than you know; but if pride and -false-heartedness blind you, you must bear your punishment. - -_Tempt._ II. Saith the tempter, It is a duty to weak ones, but not for -you: you must not be still under ordinances, in the lower form: every -day must be a sabbath to you, and every bit a sacrament, and every -place as a church: you must live above ordinances in Christ. - -_Direct._ II. We must live above Mosaical ordinances, Col. ii. 18, 21; -but not above Christ's ordinances: unless you will live above -obedience and above the government of Christ.[109] Hath not Christ -appointed the ministry, and church helps, "till we all come to a -perfect man?" Eph. iv. 13; and promised to "be with them to the end of -the world?" Matt. xxviii. 20. It is befooling pride that can make you -think you have no need of Christ's instituted means. - -_Tempt._ III. But thou art unworthy to pray or receive the sacrament: -it is not for dogs. - -_Direct._ III. The wilful, impenitent refusers of grace, are unworthy. -The willing soul, that fain would be what God would have him, hath an -accepted worthiness in Christ. - -_Tempt._ IV. But while you doubt, you do it not in faith; and -therefore to you it is sin. - -_Direct._ IV. But is it not a greater sin to leave it undone? Will -doubting of all duty excuse you from it? Then you have an easy way to be -free from all! Do but doubt whether you should believe in God, or -Christ, or love him, or live a godly life, and it seems you think it -will excuse you. But if you doubt whether you should feed your child, -you deserve to be hanged for murdering it, if you famish it. If you -doubt of duty, it is duty still, and you are first bound to lay by your -doubts. But things indifferent, left to your choice, must not be done -with a doubting conscience: it was of such things that Paul spake. - -_Tempt._ V. The devil puts somewhat still in the way, that seemeth -necessary, to thrust out duty. - -_Direct._ V. God hath not set you work which he alloweth you no time -for. Is all your time spent in better things? Is it not your carnal -mind that makes you think carnal things most needful? Christ saith, -"One thing is needful," Luke x. 42. "Seek first the kingdom of God and -his righteousness, and all these things shall be added to you," Matt. -vi. 33. Had you that love and delight in holiness as you should, you -would find time for it. An unwelcome guest is put off with any excuse. -Others, as poor as you, can find time for duty, because they are -willing. Set your business in order, and let every thing keep its -proper place, and you may have time for every duty. - -_Tempt._ VI. But you are so unable and unskilful to pray, to learn, -that it is as good never meddle with it. - -_Direct._ VI. Set yourselves to learn, and mark those that have skill; -and do what you can. You must learn by practice. The unskilfullest -duty is better than none. Unworded groans come oft from the Spirit of -God, and God understandeth and accepteth them, Rom. viii. 26, 27. - -_Tempt._ VII. It will be so hard and long to learn, that you will -never overcome it. - -_Direct._ VII. Willingness and diligence have the promise of God's help. -Remember, it is a thing that must be done. When your own disuse and sin -hath made it hard, will you put God and your souls off with that as an -excuse? If you had neglected to teach your child to speak or go when it -is young, should he therefore never learn? Will you despair, and let go -all your hope on this pretence? or will you hope to be saved without -prayer and other holy duty? How foolish are both these! Sick men must -eat, though their stomachs be against it; they cannot live else. - -_Tempt._ VIII. But thou findest thou art but the worse for duty, and -never the better for it. - -_Direct._ VIII. Satan will do what he can to make it go worse with you -after than before. He will discourage you if he can, by hindering your -success, that he may make you think it is to no purpose: so, many -preachers, because they have fished long and catched nothing, grow -cold and heartless, and ready to sit down and say, as Jer. xx. 9, "I -will not make mention of him, nor speak any more in his name." So in -prayer, sacrament, reproof, &c. the devil makes great use of this, -What good hath it done thee? But patience and perseverance win the -crown. The beginning is seldom a time to perceive success: the -carpenter is long at work before he rear a house; nature brings not -forth the plant or birth the first day. Your life-time is your working -time. Do your part, and God will not fail on his part. It is his part -to give success; and dare you accuse him, or suspect him? There is -more of the success of prayer to be believed than to be felt. If God -have promised to hear he doth hear, and we must believe it whether we -feel it or not. Prayers are often heard long before the thing is sent -us that we prayed for: we pray for heaven, but shall not be there till -death. If Moses's message to Pharaoh ten times seem lost, it is not -lost for all that. What work would ever have been done, if on the -first conceit of unsuccessfulness it had been given off? Be glad that -thou hast time to plough and sow, to do thy part, and if God will give -thee fruit at last. - -_Tempt._ IX. But, saith the tempter, it goeth worse with thee in the -world, since thou settest thyself to read, and pray, and live -obediently; thou hast been poorer, and sicker, and more despised -since, than ever before: Jer. xx. 8, Thou art "a derision daily, every -one mocketh thee." This thou gettest by it. - -_Direct._ IX. He began not well, that counted not that it might cost -him more than this to be a holy christian. If God in heaven be not -enough to be thy portion, never serve him, but find something better -if thou canst. He that cannot lose the world cannot use it as he -ought. If thou hadst rather be at the devil's finding and usage than -at God's, thou art worthy to speed accordingly. Nay, if thou think thy -soul itself worse, remember that we are not worst when we are troubled -most: physic makes sick, when it works aright. - -_Tempt._ X. Satan filleth many with abundance of scruples about every -duty, that they come to it as sick persons to their meat, with a -peevish, quarrelling disposition. This aileth, and that aileth it; -something is still amiss, that they cannot get it down; this fault the -minister hath in praying or preaching; or the other circumstance is -amiss, or the other fault is in the company that join with them: and -all is to turn them off from all. - -_Direct._ X. But do you mend the matter by casting off all, or by -running into greater inconveniences? Is not their imperfect prayer and -communion better than your idle neglect of all, or unwarrantable -division? It is a sign of an upright heart to be most about -heart-observation, and quarrelsome with themselves; and the mark of -hypocrites to be most quarrelsome against the manner of other men's -performances, and to be easily driven by any pretences from the -worship of God and communion of saints. - -_Tempt._ XI. The devil will set one duty against another: reading -against hearing; praying against preaching; private against public; -outward and inward worship against each other; mercy and justice, piety -and charity, against each other; and still labour to eject the greater. - -_Direct._ XI. The work of God is an harmonious and well-composed -frame: if you leave out a part you spoil the whole, and disadvantage -yourselves in all the rest; place them aright, and each part helpeth -and not hindereth another; plead one for another, but cast by none. - -_Tempt._ XII. The commonest and sorest temptation is by taking away -our appetite to holy duties, by abating our feeling of our own -necessity: when the soul is sleepy and feeleth no need of prayer, or -reading, or hearing, or meditating, but thinks itself tolerably well -without it; or else grows sick and is against it, and troubled to use -it; so that every duty is like eating to a sick stomach, then it is -easy to tempt it to neglect or omit many a duty: a little thing will -serve to put it by, when men feel no need of it. - -_Direct._ XII. O keep up a lively sense of your necessities: remember -still that time is short, and death is near, and you are too unready. -Keep acquaintance with your hearts and lives, and every day will tell -you of your necessities, which are greatest when they are least -perceived. - -_Tempt._ XIII. The tempter gets much by ascribing the success of holy -means to our own endeavour, or to chance, or something else, and -making us overlook that present benefit, which would greatly encourage -us: as when we are delivered from sickness or danger upon prayer, he -tells you so you might have been delivered if you had never prayed. -Was it not by the physician's care and skill, and by such an excellent -medicine? If you prosper in any business, Was it not by your own -contrivance and diligence? - -_Direct._ XIII. This separating God and means, when God worketh by -means, is the folly of atheists. When God heareth thy prayer in -sickness or other danger, he showeth it by directing the physician or -thyself to the fittest means, and blessing that means; and he is as -really the cause, and prayer the first means, as if he wrought thy -deliverance by a miracle. Do not many use the same physician, and -medicine, and labour, and diligence, who yet miscarry? Just -observation of the answers of prayer might do much to cure this. All -our industry may say as Peter and John, Acts iii. 12, "Why look ye so -earnestly on us, as if by our own power or holiness we had done this?" -when God is glorifying his grace, and owning his appointed means. - -_Tempt._ XIV. Lastly, the devil setteth up something else in -opposition to holy duty, to make it seem unnecessary. In some he sets -up their good desires, and saith, God knoweth thy heart without -expressing it; and thou mayst have as good a heart at home as at -church. In some he sets up superstitious fopperies of man's devising, -instead of God's institution. In some he pretendeth the Spirit against -external duty, and saith, The Spirit is all; the flesh profiteth -nothing. Yea, in some he sets up Christ himself against Christ's -ordinances, and saith, It is not these, but Christ, that profits you. - -_Direct._ XIV. This is distracted contradiction: to set Christ against -Christ, and the Spirit against the ordinances of the Spirit. Is it not -Christ and the Spirit that appointed them? Doth he not best know in -what way he will give his grace? Can you not preserve the soul and -life, without killing the body? Cannot you have the water, and value -the cistern or spring, without cutting off the pipes that must convey -it? O wonderful! that Satan could make men so mad, as this reasoning -hath showed us that many are in our days. And to set up superstition -or pretend a good heart against God's worship, is to accuse him that -appointed it of doing he knew not what, and to think that we are wiser -than he! and to show a good heart by disobedience, pride, contempt of -God and of his mercies! - - - _Temptations to frustrate holy Duties, and make them - ineffectual._ - -The devil is exceeding diligent in this: 1. That he may make the soul -despair, and say, Now I have used all means in vain, there is no hope. -2. To double the sinner's misery by turning the very remedy into a -disease. 3. To show his malice against Christ, and say, I have turned -thy own means to thy dishonour. - -Consider, therefore, how greatly we are concerned to do the work of -God effectually. Means well used are the way to more grace, to -communion with God, and to salvation; but ill used, they dishonour and -provoke him, and destroy ourselves, like children that cut their -fingers with the knife, when they should cut their meat with it. - -_Tempt._ I. Duty is frustrated by false ends: as, 1. To procure God to -bear with them in their sin (whereas it is the use of duty to destroy -sin). 2. To make God satisfaction for sin (which is the work of -Christ). 3. To merit grace (when the imperfection merits wrath). 4. To -prosper in the world and escape affliction, Jam. iv. 3 (and so they -are but serving their flesh, and desiring God to serve it). 5. To -quiet conscience in a course of sin (by sinning more in offering the -sacrifice of fools, Eccles. v. 1, 2). 6. To be approved of men (and -verily they have their reward, Matt. vi. 5). 7. To be saved when they -can keep the world and sin no longer (that is, to obtain that the -gospel may all be false and God unjust). - -_Direct._ I. First see that the heart be honest, and God, and heaven, -and holiness most desired, else all that you do will want right ends. - -_Tempt._ II. When ignorance or error make men take God for what he is -not, thinking blasphemously of him, as if he were like them, and liked -their sins, or were no lover of holiness, they frustrate all their -worship of him. - -_Direct._ II. Study God in his Son, in his word, in his saints, in his -works: know him as described before, chap. iii. direct. iv. And see -that your wicked corrupted hearts, or wilful forgetting him, blind not -your understandings. - -_Tempt._ III. To come to God in ourselves and out of Christ, and use -his name but customarily, and not in faith and confidence. - -_Direct._ III. Know well your sin, and vileness, and desert, and the -justice and holiness of God; and then you will see that if Christ -reconcile you not, and justify you not by his blood, and do not sanctify -and help you by his Spirit, and make you sons of God, and intercede not -for you, there is no access to God, nor standing in his sight. - -_Tempt._ IV. The tempter would have you pray hypocritically, with the -tongue only, without the heart: to put off God in a few customary -words, with seeming to pray (as they do the poor, James ii. with a few -empty words) either in a form of words not understood, or not -considered, or not felt and much regarded; or in more gross hypocrisy, -praying for the holiness which they will not have, and against the sin -which they will not part with. - -_Direct._ IV. O fear the holy, jealous, heart-searching God, that -hateth hypocrisy, and will be worshipped seriously in spirit and -truth, and will be sanctified of all that draw near him, Lev. x. 3; -and saith, they "worship him in vain, that draw nigh him with the -lips, when the heart is far from him," Matt. xv. 8, 9. See God by -faith, as present with thee, and know thyself, and it will awaken thee -to seriousness. See Heb. iv. 13; Hos. viii. 12, 13. - -_Tempt._ V. He would destroy faith and hope, and make you doubt -whether you shall get any thing by duty. - -_Direct._ V. But, 1. Why should God command it, and promise us his -blessing if he meant not to perform it? 2. Remember God's -infiniteness, and omnipresence, and all-sufficiency: he is as verily -with thee, as thou art there: he upholdeth thee: he showeth by his -mercies, that he regardeth thee; and by his regarding lower things: -and if he regard thee, he doth regard thy duties. It is all one with -him to hear thy prayers, as if he had never another creature to regard -and hear. Believe then, and hope and wait upon him. - -_Tempt._ VI. Sometimes the tempter will promise you more by holy duty, -than God doth, and make you expect deliverance from every enemy, want, -and sickness, and speedier deliverance of soul, than ever God -promised; and all this is, to make you cast away all as vain, and -think God faileth you, when you miss your expectations. - -_Direct._ VI. But God will do all that he promiseth, but not all that -the devil or yourselves promise. See what God promiseth in his word. -That is enough for you. Make that and no more the end of duties. - -_Tempt._ VII. The tempter usually would draw you from the heart and -life of duty, by too much ascribing to the outside: laying too much on -the bare doing of the work, the giving of the alms, the hearing of the -sermons, the saying the words, the handsome expression, order, manner; -which in their places are all good, if animated with spirit, life, and -seriousness. - -_Direct._ VII. Look most and first to the soul in duty, and the soul of -duty. The picture of meat feedeth not; the picture of fire warmeth not; -fire and shadows will not nourish us: God loveth not dead carcasses -instead of spiritual worship: we regard not words ourselves, further -than they express the heart. Let the outer part have but its due. - -_Tempt._ VIII. He tempteth you to rest in a forced, affected, -counterfeit fervency, stirred up by a desire to take with others. - -_Direct._ VIII. Look principally at God and holy motives, and less at -men, that all your fire be holy, fetched from heaven. - -_Tempt._ IX. He would keep you in a lazy, sluggish coldness, to read, -and hear, and pray as asleep, as if you did it not. - -_Direct._ IX. Awake yourselves with the presence of God, and the great -concernment of what you are about, and yield not to your sloth. - -_Tempt._ X. He would make you bring a divided, distracted heart to -duty, that is half about your worldly business. - -_Direct._ X. Remember God is jealous, your business with him is great, -much lieth on it; call off your hearts, and let them not stay behind: -all the powers of your souls are little enough in such a work, Ezek. -xxxiii. 31. - -_Tempt._ XI. Ignorance, unskilfulness, and unacquaintedness with duty, -is a great impediment to most. - -_Direct._ XI. Learn by study joined with practice. Be not weary, and -difficulties will be overcome. - -_Tempt._ XII. Putting duty out of its place, and neglecting the season -that is fittest, makes it oft done slightly. - -_Direct._ XII. Redeem time, and despatch other business, that idleness -deprive you not of leisure; and do all in order. - -_Tempt._ XIII. Neglecting one duty is the tempter's snare to spoil -another. If he can keep you from reading, you will not understand well -what you hear. If he keep you from meditating, you will not digest what -you hear or read. If he keep you from hearing, you will want both matter -and life for prayer, and meditation, and conference. If he keep you from -godly company, you will be hindered in all, and in the practice: no one -is omitted, but you are disadvantaged by it in all the rest. - -_Direct._ XIII. Observe how one duty helpeth another, and take all -together each one in its place. - -_Tempt._ XIV. Sometimes the tempter doth call you off to other duty, -and puts in unseasonable motions to that which in its time is good; he -interrupts prayer by meditation, he sets seeming truth against love, -and peace, and concord. - -_Direct._ XIV. Still know which duties are greatest, and which is the -due season for each, and do all in order. - -_Tempt._ XV. He spoileth duty, by causing you to do it only as a duty, -and not as a means for the good of your own souls; or only as a means, -and not as a duty. If you do it only as duty, then you will not be -quickened to it by the ends and benefits, nor carried by hope, nor fit -all to the end, nor be so fervent or vigorous in it, as the sense of -your own good would make you be. And if you do it only as a means, and -not as a duty, then you will give over or faint, when you want or -question the success: whereas, the sense of both would make you -vigorous and constant. - -_Direct._ XV. Keep under the sense of God's authority, that you may -feel yourselves bound to obey him, whatever be the success; and may -resolve to wait in an obedient way. And withal, admire his wisdom in -fitting all duties to your benefit, and commanding you nothing but -what is for your own or others' good, or to his honour: and mark the -reason and tendency of all, and your own necessity. - -_Tempt._ XVI. The tempter hindereth you in duty, as well as from duty, -by setting you a quarrelling with the minister, the words, the company, -the manner, the circumstances; that these things may divert your -thoughts from the matter, or distract your mind with causeless scruples. - -_Direct._ XVI. Pray and labour for a clear judgment, and an upright, -self-judging, humble heart, which dwelleth most at home, and looketh -most at the spiritual part, and affecteth not singularity. - -_Tempt._ XVII. The tempter spoileth duty by your inconstancy; while -you read or pray so seldom, that you have lost the benefit of one -duty, before you come to another, and cool by intermissions. - -_Direct._ XVII. Remember that it is not your divertisement, but your -calling, and is to your soul as eating to your bodies. - -_Tempt._ XVIII. Sometimes Satan corrupteth duty by men's private -passions, interest, and opinions, making men, in preaching and -praying, to vent their own conceits and spleen, and inveigh against -those that differ from them, or offend them, and profane the name and -work of God; or proudly to seek the praise of men. - -_Direct._ XVIII. Remember that God is most jealous in his worship, and -hateth hypocritical profaneness above all profaneness. Search your -hearts, and mortify your passions; and especially selfishness, -remembering that it is a poisonous and insinuating sin, and will -easily hide itself with a cloak of zeal. - -_Tempt._ XIX. False-hearted reservedness is a most accursed corrupter -of holy duty; when the soul is not wholly given up to God, but sets -upon duty from some common motive; as, because it is in credit, or to -please some friend, purposing to try it awhile, and leave it if they -like it not. - -_Direct._ XIX. Fear God, thou hypocrite, and halt not between two -opinions. If the Lord be God, obey and serve him with all thy heart; -but if the devil and the flesh be better masters, follow them, and let -him go. - -_Tempt._ XX. Lastly, The tempter hindereth holy duty much, by -wandering thoughts, and melancholy perplexities, and a hurry of -temptations, which torment and distract some christians, so that they -cry out, I cannot pray, I cannot meditate; and are weary of duty, and -even of their lives. - -_Direct._ XX. This showeth the malice of the tempter, and thy -weakness; but, if thou hadst rather be delivered from it, it hindereth -not thy acceptance with God. Read for this, what I have said chap. v. -part 2. at large; especially in my Directions to the Melancholy. - -I have been forced to put off many things briefly here, which deserved -a larger handling; and I must now omit the discovery of those -temptations, by which Satan keepeth men in sin, when he hath drawn -them into it. 2. And those by which he causeth declining in grace, and -apostasy. 3. And those by which he discomforteth true believers; -because else this direction would swell to a treatise; and most will -think it too long and tedious already, though the brevity which I use, -to avoid prolixity, doth wrong the matter through the whole. -Acquaintance with temptations is needful to our overcoming them. - - * * * * * - -[Sidenote: For serving Christ our Master in good works.] - -_Grand Direct._ X. Your lives must be laid out in doing God service, -and doing all the good you can, in works of piety, justice, and -charity, with prudence, fidelity, industry, zeal, and delight; -remembering that you are engaged to God, as servants to their lord and -master; and are intrusted with his talents, of the improvement whereof -you must give account. - -The next relation between Christ and us, which we are to speak of, -(subordinate to that of King and subjects,) is this of Master and -servants. Though Christ saith to the apostles, John xv. 15, -"Henceforth I call you not servants, but friends;" the meaning is not -that he calleth them not servants at all, but not mere servants, they -being more than servants, having such acquaintance with his counsels -as his friends. For he presently, verse 20, bids them "Remember that -the servant is not greater than his lord." And John xiii. 13, "Ye call -me Master and Lord: and ye say well; for so I am." And Matt. xxiii. 8, -"One is your Master, Christ; and all ye are brethren:" so ver. 10. And -the apostles called themselves the "servants of Jesus Christ," Rom. i. -1; and 1 Cor. iv. 1; Phil. i. 1: and "of God," Tit. i. 1, &c. - -[Sidenote: What it is to be Christ's servants.] - -He is called our Master, and we his servants, because he is our -Rector, _ex pleno dominio_, with absolute propriety; and doth not give -us laws to obey, while we do our own work, but giveth us his work to -do, and laws for the right doing of it: and it is a service under his -eye, and in dependence on him for our daily provisions, as servants on -their lord. God hath work for us to do in the world; and the -performance of it he will require. God biddeth his sons "Go work to -day in my vineyard," Matt. xxi. 28; and expecteth that they do it, -ver. 31. His "servants" are as "husbandmen," to whom "he intrusteth -his vineyard, that he may receive the fruit," ver. 33, 34, 41, 43. -"Faithful servants shall be made rulers over his household," Matt. -xxiv. 45, 46. Christ delivereth to his servants his talents to -improve, and will require an account of the improvement at his coming, -Matt. xxv. 14. Good works, in the proper, comprehensive sense, are all -actions internal and external, that are morally good; but in the -narrower acceptation, they are works, not only formally good, as acts -of obedience in general, but also materially good, such as a servant -doth for his master, that tend to his advantage, or the profit of some -other, whose welfare he regardeth. Because the doctrine of good works -is controverted in these times, I shall first open it briefly, and -then give you the directions. - -1. Nothing is more certain, than that God doth not need the service of -any creature; and that he receiveth no addition to his perfection or -felicity from it; and, consequently, that on terms of commutative -justice, (which giveth one thing for another, as in selling and -buying,) no creature is capable of meriting at his hands. - -2. It is certain, that on the terms of the law of works, (which -required perfect obedience as the condition of life,) no sinner can do -any work so good, as in point of distributive, governing justice, -shall merit at his hands. - -3. It is certain, that Christ hath so fulfilled the law of works, as -to merit for us. - -4. The redeemed are not masterless, but have still a Lord, who hath -now a double right to govern them. And this Governor giveth them a -law: and this law requireth us to do good works, as much as we are -able, (though not so terribly, yet) as obligingly as the law of works: -and by this (of Christ) we must be judged: and thus we must be judged -according to our works: and to be judged is nothing else but to be -justified or condemned. Such works therefore are rewardable according -to the distributive justice of the law of grace, by which we must be -judged. And the ancient fathers, who (without any opposition) spoke of -good works as meritorious with God, meant no more, but that they were -such as the righteous Judge of the world will reward according to the -law of grace, by which he judgeth us. And this doctrine being agreed -on as certain truth, there is no controversy with them, but whether -the word merit was properly or improperly used: and that both -Scripture and our common speech alloweth the fathers' use of the word, -I have showed at large in my "Confession." - -5. Christ is so far from redeeming us from a necessity of good works, -that he died to restore us to a capacity and ability to perform them, -and hath new-made us for that end. Tit. ii. 14, "He gave himself for -us, that he might redeem us from all iniquity, and purify to himself a -peculiar people, zealous of good works." Eph. ii. 10, "For we are his -workmanship, created in Christ Jesus to good works, which God hath -before ordained that we should walk in them." - -6. Good works opposed to Christ, or his satisfaction, merit, -righteousness, mercy, or free grace in the matter of justification or -salvation, are not good works, but proud self-confidence and sin. But -good works, in their due subordination to God's mercy, and Christ's -merits and grace, are necessary and rewardable. - -7. Though God need none of our works, yet that which is good -materially pleaseth him, as it tendeth to his glory, and to our own -and others' benefit, which he delighteth in. - -8. It is the communicating of his goodness and excellencies to the -creature, by which God doth glorify himself in the world; and in -heaven, where is the fullest communication, he is most glorified. -Therefore the praise which is given to the creature, who receiveth all -from him, is his own praise. And it is no dishonour to God, that his -creature be honoured, by being good, and being esteemed good: -otherwise God would never have created any thing, lest it should -derogate from himself; or he would have made them bad, lest their -goodness were his dishonour; and he would be most pleased with the -wicked, and least pleased with the best, as most dishonouring him. But -madness itself abhorreth these conceits. - -9. Therefore, as an act of mercy to us, and for his own glory, (as at -first he made all things very good, so) he will make the new creature -according to his image, which is holy, and just, and good, and will use -us in good works; and it is our honour, and gain, and happiness to be so -used by him. As he will not communicate light to the world without the -sun (whose glory derogateth not from his honour); so will he not do good -works in the world immediately by himself only, but by his servants, -whose calling and daily business it must be, as that which they are made -for, as the sun is made to give light and heat to inferior things, Eph. -ii. 10. "Let your light so shine before men, that they may see your good -works, and glorify your Father which is in heaven," Matt, v. 16. Christ -was far from their opinion that think all good works that are attributed -to good men are dishonourable to God.[110] - -10. He is most beholden to God, that is most exercised in good works. -The more we do, the more we receive from him: and our very doing -itself is our receiving; for it is he that "giveth us both to will and -to do," by his operation in us, Phil. ii. 13; even "he, without whom -we can do nothing," John xv. 5. - -11. The obligation to good works, that is, to works of piety, justice, -and charity, is essential to us as servants of the Lord. We are -practical atheists, if we do not works of piety to God: we are rebels -against God, and enemies to ourselves, and unmeet for human society, if -we do not the works which are good for ourselves, and for others, if we -have ability and opportunity. This is our fruit which God expecteth; and -if we bear it not, he will hew us down, and cast us into the fire. - -12. Though doing no hurt will not serve turn, without doing good, yet -it is not the same works that are required of all, nor in the same -degree, but according to every man's talent and opportunities, Matt. -xxv. 14, 15, &c. - -13. God looketh not only nor principally at the external part of the -work, but much more to the heart of him that doth it; nor at the -length of time, but at the sincerity and diligence of his servants. -And therefore, though he is so just, as not to deny the reward which -was promised them, to those that have borne the burden and heat of the -day; yet he is so gracious and bountiful, that he will give as much to -those that he findeth as willing and diligent, and would have done -more if they had had opportunity, Matt. xx. 12-15. You see in all -this, what our doctrine is about good works, and how far those papists -are to be believed, who persuade their ignorant disciples, that we -account them vain and needless things. - - - _Directions for faithful serving Christ, and doing good._ - -_Direct._ I. Be sure that you have that holiness, justice, and charity -within, which are the necessary principles of good works.--For "a good -tree will bring forth good fruit, and an evil tree evil fruit. Make -the tree good, and the fruit good. A good man out of the good treasure -of his heart, bringeth forth good things, and an evil man out of the -evil treasure of his heart, bringeth forth evil things." As out of the -heart proceed evil works, Matt. xv. 19, 20, so out of the heart must -good works come, Matt. vii. 16-20. Can the dead do the works of the -living? or the unholy do the works of holiness? or the unrighteous do -the works of justice? or the uncharitable do the works of charity? -Will he do good to Christ in his members on earth, who hateth them? Or -will he not rather imprison them, than visit them in prison; and -rather strip them of all they have, than feed and clothe them? Or if a -man should do that which materially is good, from pride, or other -sinful principles, God doth not accept it, but taketh all sacrifice -but as carrion that is offered to him without the heart. - -_Direct._ II. Content not yourselves to do some good extraordinarily on -the by, or when you are urged to it; but study to do good, and make it -the trade or business of your lives.--Having so many obligations, and so -great encouragements, do what you do with all your might. If you would -know whether you are servants to Christ, or to the flesh, the question -must be, which of these have the main care and diligence of our lives; -for as every carnal act will not prove you servants to the flesh, so -every good action will not prove you the servants of Christ. - -_Direct._ III. Before you do any work, consider whether you can truly -say, it is a service of God, and will be accepted by him. See therefore -that it be done, 1. To his glory, or to please him. 2. And in obedience -to his command.--Mere natural actions, that have no moral good or evil -in them, and so belong not to morality, these belong not to our present -subject; as being not the matter of rational (or at least of -obediential) choice. Such as the winking of the eye, the setting of this -foot forward first, the taking of this or that meat, or drink, or -instrument, or company, or action, when they are equal, and it is no -matter of rational (or obediential) choice, &c. But every act that is to -be done deliberately and rationally, as matter of choice, must be -moralized, or made good, by doing it, 1. To a right end; and, 2. -According to the rule. "Whether we eat, or drink, or whatsoever we do, -(that is matter of rational choice,) must be done by us to the glory of -God," 1 Cor. x. 31. All works tend not alike to his glory; but some more -immediately and directly, and others remotely; but all must ultimately -have this end. Even servants that labour in their painful work, must "do -it as to the Lord, and not (only, or ultimately) to men; not with -eye-service as men-pleasers, but as the servants of Christ," from whom -they must have their greatest reward or punishment, Eph. vi. 5-8; Col. -iii. 22-25. All the comforts of food, or rest, or recreation, or -pleasure which we take, should be intended to fit us for our Master's -work, or strengthen, cheer, and help us in it. Do nothing, deliberately, -that belongs to the government of reason, but God's service in the -world; which you can say, he set you on. - -_Direct._ IV. Set not duties of piety, justice, or charity against -each other, as if they had an enmity to each other; but take them as -inseparable, as God hath made them.--Think not to offer God a -sacrifice of injury, bribery, fraud, oppression, or any uncharitable -work. And pretend not the benefit of men, or the safety of societies -or kingdoms, for impiety against the Lord.[111] - -_Direct._ V. Acquaint yourselves with all the talents which you -receive from God, and what is the use to which they should be -improved.--Keep thus a just account of your receivings, and what goods -of your Master's is put into your hands. And make it a principal part -of your study, to know what every thing in your hand is good for to -your Master's use; and how it is that he would have you use it. - -_Direct._ VI. Keep an account of your expenses; at least, of all your -most considerable talents; and bring yourselves daily or frequently to a -reckoning, what good you have done, or endeavoured to do. Every day is -given you for some good work. Keep therefore accounts of every day (I -mean, in your conscience, not in papers). Every mercy must be used to -some good: call yourselves therefore, to account for every mercy, what -you have done with it for your Master's use. And think not hours and -minutes, and little mercies, may be past without coming into the -account. The servant that thinks he may do what he list with shillings -and pence, and that he is only to lay out greater sums for his master's -use, and lesser for his own, will prove unfaithful, and come short in -his accounts. Less sums than pounds must be in our reckonings. - -_Direct._ VII. Take special heed that the common thief, your carnal -self, either personal or in your relations, do not rob God of his -expected due, and devour that which he requireth.--It is not for nothing -that God calleth for the first-fruits. "Honour the Lord with thy -substance, and with the first-fruits of all thine increase: so shall thy -barns be filled with plenty, and thy presses shall burst forth with new -wine," Prov. iii. 9, 10. So Exod. xxiii. 16, 19; xxxiv. 22, 26; Lev. ii. -12, 14; Nehem. x. 35; Ezek. xx. 40; xliv. 30; xlviii. 14. For if carnal -self might first be served, its devouring greediness would leave God -nothing. Though he that hath godliness with contentment hath enough, if -he have but food and raiment, yet there will be but enough for -themselves and children, where men have many hundreds or thousands a -year, if once it fall into this gulf. And indeed, as he that begins with -God hath the promise of his bountiful supplies, so he whose flesh must -first be served, doth catch such an hydropic thirst for more, that all -will but serve it: and the devil contriveth such necessities to these -men, and such uses for all they have, that they have no more to spare -than poorer men; and they can allow God no more but the leavings of the -flesh, and what it can spare, which commonly is next to nothing.) Indeed -though holy uses in particular were satisfied with first-fruits and -limited parts, yet God must have all, and the flesh (inordinately or -finally) have none. Every penny which is laid out upon yourselves, and -children, and friends, must be done as by God's own appointment, and to -serve and please him. Watch narrowly, or else this thievish carnal self -will leave God nothing. - -_Direct._ VIII. Prefer greater duties (_caeteris paribus_) before lesser; -and labour to understand which is the greater, and to be preferred.--Not -that any real duty is to be neglected: but we call that by the name of -duty which is materially good, and a duty in its season; but formally, -indeed, it is no duty at all, when it cannot be done without the -omission of a greater. As for a minister to be praying with his family, -or comforting one afflicted soul, when he should be preaching publicly, -is to do that which is a duty in its season, but at that time is his -sin. It is an unfaithful servant that is doing some little char, when he -should be saving a beast from drowning, or the house from burning, or -doing the greater part of his work. - -_Direct._ IX. Prudence is exceeding necessary in doing good, that you -may discern good from evil, discerning the season, and measure, and -manner, and among divers duties, which must be preferred.--Therefore -labour much for wisdom, and if you want it yourself, be sure to make -use of theirs that have it, and ask their counsel in every great and -difficult case. Zeal without judgment hath not only entangled souls in -many heinous sins, but hath ruined churches and kingdoms, and under -pretence of exceeding others in doing good, it makes men the greatest -instruments of evil. There is scarce a sin so great and odious, but -ignorant zeal will make men do it as a good work. Christ told his -apostles, that those that killed them, should think they did God -service. And Paul bare record to the murderous, persecuting Jews, -"that they had a zeal of God, but not according to knowledge," Rom. x. -2. The papists' murders of christians under the name of heretics, hath -recorded it to the world, in the blood of many hundred thousands, how -ignorant, carnal zeal will do good, and what sacrifice it will offer -up to God.[112] - -_Direct._ X. In doing good, prefer the souls of men before the body, -_caeteris paribus_. To convert a sinner from the error of his way is to -save a soul from death, and to cover a multitude of sins, Jam. v. -20.--And this is greater than to give a man an alms. As cruelty to -souls is the most heinous cruelty, (as persecutors and soul-betraying -pastors will one day know to their remediless woe,) so mercy to souls -is the greatest mercy. Yet sometimes mercy to the body is in that -season to be preferred (for every thing is excellent in its season). -As if a man be drowning or famishing, you must not delay the relief of -his body, while you are preaching to him for his conversion; but first -relieve him, and then you may in season afterwards instruct him. The -greatest duty is not always to go first in time; sometimes some lesser -work is a necessary preparatory to a greater; and sometimes a corporal -benefit may tend more to the good of souls than some spiritual work -may. Therefore I say still, that prudence and an honest heart are -instead of many directions: they will not only look at the immediate -benefit of a work, but to its utmost tendency and remote effects. - -_Direct._ XI. In doing good, prefer the good of many, especially of -the church or commonwealth, before the good of one or few.[113]--For -many are more worth than one; and many will honour God and serve him -more than one: and therefore both piety and charity require it. Yet -this also must be understood with a _caeteris paribus_; for it is -possible some cases of exception may be found. Paul's is a high -instance, that "could have wished himself accursed from Christ" for -the sake of the Jews, as judging God's honour more concerned in all -them than in him alone. - -_Direct._ XII. Prefer a durable good that will extend to posterity, -before a short and transitory good.--As to build an alms-house is a -greater work than to give an alms, and to erect a school than to teach -a scholar; so to promote the settlement of the gospel and a faithful -ministry is the greatest of all, as tending to the good of many, even -to their everlasting good. This is the pre-eminence of good books -before a transient speech, that they may be a more durable help and -benefit. Look before you with a judicious foresight; and as you must -not do that present good to a particular person, which bringeth -greater hurt to many; so you must not do that present good to one or -many, which is like to produce a greater and more lasting hurt. Such -blind reformers have used the church, as ignorant physicians use their -patients, who give them a little present ease, and cast them into a -greater misery, and seem to cure them with a dose of opium or the -Jesuit's powder, when they are bringing them into a worse disease than -that which they pretend to cure. Oh when shall the poor church have -wiser and foreseeing helpers! - -_Direct._ XIII. Let all that you do for the church's good be sure to -tend to holiness and peace; and do nothing under the name of a good -work, which hath an enmity to either of these.--For these are to the -church as life and health are to the body; and the increase of its -welfare is nothing else but the increase of these. Whatever they -pretend, believe none that say they seek the good and welfare of the -church, if they seek not the promoting of holiness and peace: if they -hinder the powerful preaching of the gospel, and the means that -tendeth to the saving of souls, and the serious, spiritual worshipping -of God, and the unity and peace of all the faithful; and if they -either divide the faithful into sects and parties, or worry all that -differ from them, and humour them not in their conceits;--take all -these for such benefactors to the church, as the wolf is to the flock, -and as the plague is to the city, or the fever to the body, or the -fire in the thatch is to the house. "The wisdom from above is first -pure, then peaceable, gentle," &c. "But if ye have bitter envying and -strife in your hearts, glory not, and lie not against the truth: this -wisdom descendeth not from above, but is earthly, sensual, devilish; -for where envying and strife is, there is confusion and every evil -work," Jam. iii. 14-18. - -_Direct._ XIV. If you will do the good which God accepteth, do that -which he requireth; and put not the name of good works upon your sins, -nor upon unnecessary things of your own invention; nor think that any -good must be accomplished by forbidden means.--None know what pleaseth -God so well as himself. Our ways may be right in our own eyes, and -carnal wisdom may think it hath devised the fittest means to honour God, -when he may abominate it, and say, Who required this at your hand? And -if we will do good by sinning, we must do it in despite of God, who is -engaged against our sins and us, Rom. iii. 8. God needeth not our lie to -his glory: if papists think to find at the last day their foppish -ceremonies, and superstition, and will-worship, their "touch not, taste -not, handle not," to be reckoned to them as good works; or if Jesuits or -enthusiasts think to find their perjury, treasons, rebellions, or -conspiracies numbered with good works; or the persecuting of the -preachers and faithful professors of godliness to be good works; how -lamentably will they find their expectations disappointed! - -_Direct._ XV. Keep in the way of your place and calling, and take not -other men's works upon you without a call, under any pretence of -doing good.--Magistrates must do good in the place and work of -magistrates; and ministers in the place and work of ministers; and -private men in their private place and work; and not one man step into -another's place, and take his work out of his hand, and say, I can do -it better: for if you should do it better, the disorder will do more -harm than you did good by bettering his work. One judge must not step -into another's court and seat, and say I will pass more righteous -judgment. You must not go into another man's school, and say, I can -teach your scholars better; nor into another's charge or pulpit, and -say, I can preach better. The servant may not rule the master, because -he can do it best; no more than you may take another man's wife, or -house, or lands, or goods, because you can use them better than he. Do -the good that you are called to. - -_Direct._ XVI. Where God hath prescribed you some particular good work -or way of service, you must prefer that before another which is -greater in itself.--This is explicatory or limiting of Direct. viii. -The reason is, because God knoweth best what is pleasing to him, and -"obedience is better than sacrifice." You must not neglect the -necessary maintenance of wife and children, under pretence of doing a -work of piety or greater good; because God hath prescribed you this -order of your duty, that you begin at home (though not to stop there). -Another minister may have a greater or more needy flock; but yet you -must first do good in your own, and not step without a call into his -charge. If God have called you to serve him in a low and mean -employment, he will better accept you in that work, than if you -undertook the work of another man's place, to do him greater service. - -_Direct._ XVII. Lose not your resolutions or opportunities of doing -good by unnecessary delays.--Prov. iii. 27, 28, "Withhold not good -from them to whom it is due, when it is in the power of thine hand to -do it. Say not unto thy neighbour, Go, and come again, and to-morrow I -will give; when thou hast it by thee."--Prov. xxvii. 1, "Boast not -thyself of to-morrow; for thou knowest not what a day may bring -forth." It is two to one, but delay will take away thine opportunity, -and raise such unexpected diversions or difficulties as will frustrate -thine intent, and destroy the work. Take thy time, if thou wilt do thy -service: it is beautiful in its season. - -_Direct._ XVIII. Yet present necessity may make a lesser work to be -thy duty, when the greater may better bear delay.--As to save a man's -life in sickness or danger, when you may after have time to seek the -saving of his soul. Not only works of mercy may be thus preferred -before sacrifice, but the ordinary conveniences of our lives; as to -rise, and dress us, and do other business, may go before prayer, when -prayer may afterwards be done as well or better, and would be hindered -if these did not go before. - -_Direct._ XIX. Though, _caeteris paribus_, the duties of the first -table are to be preferred before those of the second, yet the greater -duties of the second table must be preferred before the lesser duties -of the first.--The love of God is a greater duty than the love of man -(and they must never be separated); but yet we must prefer the saving -a man's life, or the quenching a fire in the town, before a prayer, or -sacrament, or observation of a sabbath. David ate the shew-bread, and -the disciples rubbed out the corn on the sabbath day, because the -preserving of life was a greater duty than the observing of a sabbath, -or a positive ceremonial law. And Christ bids the Pharisees, "Go, -learn what this meaneth,--I will have mercy, and not sacrifice:" the -blood of our brethren is an unacceptable means of pleasing God, and -maintaining piety, or promoting men's several opinions in religion. - -_Direct._ XX. Choose that employment or calling (so far as you have -your choice) in which you may be most serviceable to God.--Choose not -that in which you may be most rich or honourable in the world; but -that in which you may do most good, and best escape sinning. - -[Sidenote: Is doing good or avoiding sin to be most looked at in our -choice of callings.] - -_Quest._ But what if in one calling I am most serviceable to the -church, but yet have most temptations to sin? And in another I have -least temptations to sin, but am least serviceable to the church, -(which is the ordinary difference between men in public places and men -in solitude,) which of these should I choose? - -_Answ._ 1. Either you are already engaged in your calling, or not; if -you are, you must have greater reasons to desert it than such as might -require you at first not to choose it. 2. Either the temptations to sin -are such as good men ordinarily overcome, or they are extraordinarily -great. You may more warrantably avoid such great ones as you are not -like to overcome than small or ordinary ones. 3. Either you are well -furnished against these temptations, or not: if not, you must be more -cautelous in approaching them; but if you are, you may trust God the -boldlier to help you out. 4. Either they are temptations to ordinary -human frailties in the manner of duty, or temptations to more dangerous -sin: the first will not so much warrant you to avoid doing good for to -escape them as the latter will. 5. The service that you are called to -(being supposed great and necessary to be done by somebody) is either -such as others will do better, or as well, if you avoid it, or not. If -the church or common good receive no detriment by your refusal, you may -the more insist on your own preservation; but if the necessities of the -church or state, and the want of fitter instruments, or any apparent -call of God, do single you out for that service, you must obey God, -whatever the difficulties and temptations are: for no temptations can -necessitate you to sin; and God that calleth you, can easily preserve -you: but take heed what you thrust yourselves upon. - -[Sidenote: A calling may be changed.] - -_Quest._ But may I change my calling for the service of the church, -when the apostle bids every man abide in the calling in which he was -called? 1 Cor. vii. 20. - -_Answ._ The apostle only requireth men to make no unlawful change -(such as is the forsaking of a wife or husband) nor no unnecessary -change, as if it were necessary (as in the case of uncircumcision): -but in the next words he saith, "Art thou called being a servant? care -not for it: but if thou mayest be made free, use it rather." He bids -every man abide with God in the place he is called to, but forbids -them not to change their state when they are called to change it, ver. -24. He speaks more of relations (of single persons and married, -servants and free, &c.) than of trades or offices: and yet no doubt -but a single person may be married, and the married must be separated; -and servants may be free. No man must take up or change any calling -without sufficient cause to call him to it; but when he hath such -cause, he sinneth if he change it not. The apostles changed their -callings, when they became apostles; and so did multitudes of the -pastors of the church in every age. God no where forbids men to change -their employment for the better, upon a sufficient cause or call. - -[Sidenote: Who excused from a calling.] - -_Direct._ XXI. Especially be sure that you live not out of a calling, -that is, such a stated course of employment, in which you may best be -serviceable to God.--Disability indeed is an unresistible impediment. -Otherwise no man must either live idly, or content himself with doing -some little chars, as a recreation, or on the by; but every one that -is able, must be statedly and ordinarily employed in such work, as is -serviceable to God, and the common good. _Quest._ But will not wealth -excuse us? _Answ._ It may excuse you from some sordid sort of work, by -making you more serviceable in other; but you are no more excused from -service and work of one kind or other, than the poorest man; unless -you think that God requireth least where he giveth most. _Quest._ Will -not age excuse us? _Answ._ Yes, so far as it disableth you; but no -further. _Object._ But I am turned out of my calling. _Answ._ You are -not turned out of the service of God: he calleth you to that, or to -another. _Quest._ But may not I cast off the world, that I may only -think of my salvation? _Answ._ You may cast off all such excess of -worldly cares or business as unnecessarily hinder you in spiritual -things; but you may not cast off all bodily employment and mental -labour in which you may serve the common good. Every one that is a -member of church or commonwealth, must employ their parts to the -utmost for the good of the church and commonwealth: public service is -God's greatest service. To neglect this, and say, I will pray and -meditate, is as if your servant should refuse your greatest work, and -tie himself to some lesser, easy part. And God hath commanded you some -way or other to labour for your daily bread, and not live as drones on -the sweat of others only. Innocent Adam was put into the garden of -Eden to dress it; and fallen man must "eat his bread in the sweat of -his brow," Gen. iii. 19; and he that "will not work must be forbidden -to eat," 2 Thess. iii. 6, 10, 12. And indeed it is necessary to -ourselves, for the health of our bodies, which will grow diseased with -idleness; and for the help of our souls, which will fail if the body -fail: and man in flesh must have work for his body as well as for his -soul. And he that will do nothing but pray and meditate, it is like -will (by sickness or melancholy) be disabled ere long either to pray -or meditate: unless he have a body extraordinarily strong. - -_Direct._ XXII. Be very watchful redeemers of your time, and make -conscience of every hour and minute, that you lose it not, but spend it -in the best and most serviceable manner that you can.--Of this I intend -to speak more particularly anon; and therefore shall here add no more. - -_Direct._ XXIII. Watchfully and resolutely avoid the entanglements and -diverting occasions by which the tempter will be still endeavouring to -waste your time and hinder you from your work.--Know what is the -principal service that you are called to, and avoid avocations: -especially magistrates and ministers, and those that have great and -public work, must here take heed. For if you be not very wise and -watchful, the tempter will draw you, before you are aware, into such a -multitude of diverting care or business, that shall seem to be your -duties, as shall make you almost unprofitable in the world: you shall -have this or that little thing that must be done, and this or that -friend that must be visited or spoken to, and this or that civility -that must be performed: so that trifles shall detain you from all -considerable works. I confess friends must not be neglected, nor -civilities be denied; but our greatest duties having the greatest -necessity, all things must give place to them in their proper season. -And therefore, that you may avoid the offence of friends, avoid the -place or occasions of such impediments; and where that cannot be -done, whatever they judge of you, neglect not your most necessary -work; else it will be at the will of men and Satan, whether you shall -be serviceable to God or not. - -_Direct._ XXIV. Ask yourselves seriously, how you would wish at death -and judgment that you had used all your wits, and time, and wealth; -and resolve accordingly to use them now.--This is an excellent -direction and motive to you for doing good, and preventing the -condemnation which will pass upon unprofitable servants. Ask -yourselves, Will it comfort me more at death or judgment, to think, or -hear, that I spent this hour in plays or idleness, or in doing good to -myself or others? How shall I wish then I had laid out my estate, and -every part of it? Reason itself condemneth him that will not now -choose the course which then he shall wish that he had chosen, when we -foresee the consequence of that day. - -_Direct._ XXV. Understand how much you are beholden to God, (and not he -to you,) in that he will employ you in doing any good; and how it is the -way of your own receiving; and know the excellency of your work and end, -that you may do it all with love and pleasure.--Unacquaintedness with -our Master, and with the nature and tendency of our work, is it that -maketh it seem tedious and unpleasant to us: and we shall never do it -well, when we do it with an ill will, as merely forced. God loveth a -cheerful servant, that loveth his Master and his work. It is the main -policy of the devil to make our duty seem grievous, unprofitable, -undesirable, and wearisome to us: for a little thing will stop him that -goeth unwillingly and in continual pain. - -_Direct._ XXVI. Expect your reward from God alone, and look for -unthankfulness and abuse from men, or wonder not if it befall you.--If -you are not the servants of men, but of God, expect your recompence -from him you serve. You serve not God indeed, if his reward alone will -not content you, unless you have also man's reward. "Verily you have -your reward," if, with the hypocrite, you work for man's approbation, -Matt. vi. 2, 5. Expect, especially if you are ministers or others that -labour directly for the good of souls, that many prove your enemies -for your telling them the truth; and that if you were as good as Paul, -and as unwearied in seeking men's salvation, yet the more you love, -the less you will (by many) be loved: and those that he could have -wished himself accursed from Christ to save, did hate him, and -persecute him, as if he had been the most accursed wretch: a pestilent -fellow, and a mover of sedition among the people, and one that turned -the world upside down, were the names they gave him; and wherever he -came, "bonds and imprisonment did attend him;" and slandering, and -reviling, and whipping, and stocks, and vowing his death, are the -thanks and requital which he hath from those, for whose salvation he -spared no pains, but did spend and was spent. If you cannot do good -upon such terms as these, and for those that will thus requite you, -and be contented to expect a reward in heaven, you are not fit to -follow Christ, who was worse used than all this, by those to whom he -showed more love than any of his servants have to show. "Take up your -cross, and do good to the unthankful, and bless them that curse you, -and love them that hate you, and pray for them that despitefully use -you and persecute you, if you will be the children of God," Matt. v. - -_Direct._ XXVII. Make not your own judgments or consciences your law, -or the maker of your duty; which is but the discerner of the law of -God, and of the duty which he maketh you, and of your own obedience or -disobedience to him.--There is a dangerous error grown too common in -the world, that a man is bound to do every thing which his conscience -telleth him is the will of God; and that every man must obey his -conscience, as if it were the lawgiver of the world; whereas, indeed, -it is not ourselves, but God, that is our lawgiver. And conscience is -not appointed or authorized to make us any duty, which God hath not -made us; but only to discern the law of God, and call upon us to -observe it: and an erring conscience is not to be obeyed, but to be -better informed, and brought to a righter performance of its office. - -In prosecution of this direction, I shall here answer several cases -about doubting. - -_Quest._ I. What if I doubt whether a thing be a duty and good work or -not? must I do it while I doubt? Nay, what if I am uncertain whether -it be duty or sin? - -_Answ._ I. In all these cases about an erring or doubting conscience, -forget not to distinguish between the being of a duty and the knowledge -of a duty: and remember, that the first question is, Whether this be my -duty? and the next, How I may discern it to be my duty? And that God -giveth it the being by his law, and conscience is but to know and use -it: and that God changeth not his law, and our duty, as oft as our -opinions change about it. The obligation of the law is still the same, -though our consciences err in apprehending it otherwise. Therefore, if -God command you a duty, and your opinion be that he doth not command it, -or that he forbids it, and so that it is no duty, or that it is a sin, -it doth not follow that indeed God commands it not because you think so: -else it were no error in you; nor could it be possible to err, if the -thing become true, because you think it to be true. God commandeth you -to love him, and to worship him, and to nourish your children, and to -obey the higher powers, &c. And do you think you shall be discharged -from all these duties, and allowed to be profane, or sensual, or to -resist authority, or to famish your children, if you can but be blind -enough to think that God would have it so? 2. Your error is a sin -itself: and do you think that one sin must warrant another? or that sin -can discharge you from your duty, and disannul the law? 3. You are a -subject to God, and not a king to yourself; and therefore, you must obey -his laws, and not make new ones. - -_Quest._ II. But is it not every man's duty to obey his conscience? - -_Answ._ No: it is no man's duty to obey his conscience in an error, -when it contradicteth the command of God. Conscience is but a -discerner of God's command, and not at all to be obeyed strictly as a -commander; but it is to be obeyed in a larger sense, that is, to be -followed wherever it truly discerneth the command of God. It is our -duty to lay by our error, and seek the cure of it, till we attain it, -and not to obey it. - -_Quest._ III. But is it not a sin for a man to go against his -conscience? - -_Answ._ Yes: not because conscience hath any authority to make laws -for you; but because interpretatively you go against God. For you are -bound to obey God in all things; and when you think that God -commandeth you a thing, and yet you will not do it, you disobey -formally, though not materially. The matter of obedience is the thing -commanded: the form of obedience is our doing the thing, because it is -commanded; when the authority of the commander causeth us to do it. -Now you reject the authority of God, when you reject that which you -think he commandeth, though he did not. - -_Quest._ IV. Seeing the form of obedience is the being of it, and -denominateth, which the matter doth not without the form, and there can -be no sin which is not against the authority of God, which is the formal -cause of obedience, is it not then my duty to follow my conscience? - -_Answ._ 1. There must be an integrity of causes, or concurrence of all -necessaries to make up obedience, though the want of any one will make -a sin. If you will be called obedient, you must have the matter and -form, because the true form is found in no other matter; you must do -the thing commanded, because of his authority that commandeth it. If -it may be called really and formally obedience, when you err, yet it -is not that obedience which is acceptable; for it is not any kind of -obedience, but obedience in the thing commanded, that God requireth. -2. But indeed as long as you err sinfully, you are also wanting in the -form as well as the matter of your obedience, though you intend -obedience in the particular act. It is not only a wilful opposing, and -positive rejecting the authority of the commander, which is formal -disobedience; but it is any privation of due subjection to it; when -his authority is not so regarded as it ought to be; and doth not so -powerfully and effectually move us to our duty as it ought. Now this -formal disobedience is found in your erroneous conscience; for if -God's authority had moved you as it should have done, to diligent -inquiry and use of all appointed means, and to the avoiding of all the -causes of error, you had never erred about your duty. For if the error -had been perfectly involuntary and blameless, the thing could not have -been your particular duty, which you could not possibly come to know. - -_Quest._ V. But if it be a sin to go against my conscience, must I not -avoid that sin by obeying it? Would you have me sin? - -_Answ._ You must avoid the sin, by changing your judgment, and not by -obeying it; for that is but to avoid one sin by committing another. An -erring judgment is neither obeyed nor disobeyed without sin; it can -make you sin, though it cannot make you duty; it doth insnare, though -not oblige. If you follow it, you break the law of God in doing that -which he forbids you. If you forsake it and go against it, you reject -the authority of God, in doing that which you think he forbids you. So -that there is no attaining to innocence any other way, but by coming -first to know your duty, and then to do it. If you command your -servant to weed your corn, and he mistake you, and verily think, that -you bid him pull up the corn, and not the weeds; what now should he -do? Shall he follow his judgment, or go against it? Neither, but -change it, and then follow it; and to that end inquire further of your -mind, till he be better informed: and no way else will serve the turn. - -_Quest._ VI. Seeing no man that erreth doth know or think that he -erreth, (for that is a contradiction,) how can I lay by that opinion, -or strive against it, which I take to be the truth? - -_Answ._ It is your sin, that you take a falsehood to be a truth. God -hath appointed means for the cure of blindness and error, as well as -other sins; or else the world were in a miserable case. Come into the -light, with due self-suspicion, and impartiality, and diligently use -all God's means, and avoid the causes of deceit and error, and the -light of truth will at once show you the truth, and show you that -before you erred. In the mean time sin will be sin, though you take it -to be duty, or no sin. - -_Quest._ VII. But seeing he that knoweth his master's will and doth it -not, shall be beaten with many stripes; and he that knoweth it not, -with few; is it not my duty chiefly to avoid the many stripes, by -avoiding sinning against my conscience or knowledge? - -_Answ._ 1. Your duty is to avoid both; and if both were not sinful, -they would not both be punished with stripes. 2. Your conscience is -not your knowledge when you err, but your ignorance. Conscience, as it -signifieth the faculty of knowing, may be said to be conscience when -it erreth; as reason is reason, in the faculty, when we err. And -conscience, as to an erring act, may be called conscience, so far as -there is any true knowledge in the act: as a man is said to see, when -he misjudgeth of colours, or to reason, when he argueth amiss. But, so -far as it erreth, it is no conscience in act at all; for conscience is -science, and not nescience. You sin against your knowledge when you -sin against a well-informed conscience, but you sin in ignorance when -you sin against an erring conscience. 3. And if the question be not, -what is your duty, but, which is the smaller sin, then it is true, -that, _caeteris paribus_, it is a greater sin to go against your -judgment, than to follow it. But yet, other imparities in matter and -circumstances may be an exception against this rule. - -_Quest._ VIII. But it is not possible for every man presently to know -all his duty, and to avoid all error about his duty. Knowledge must be -got in time. All men are ignorant in many things: should I not then in -the mean time follow my conscience? - -_Answ._ 1. Your ignorance is culpable, or not culpable. If it be not -culpable, the thing which you are ignorant of is not your duty. If -culpable, (which is the case supposed,) as you brought yourself to -that difficulty of knowing, so it will remain your sin till it be -cured; and one sin will not warrant another. And all that time you are -under a double command; the one is, to know, and use the means of -knowledge; and the other is, to do the thing commanded. So that how -long soever you remain in error you remain in sin, and are not under -an obligation to follow your error, but first to know, and then to do -the contrary duty. 2. And as long as you keep yourselves in a -necessity, or way of sinning, you must call it sin as it is, and not -call it duty. It is not your duty to choose a lesser sin before a -greater; but to refuse and avoid both the lesser and the greater. And -if you say you cannot, yet, remember, that it is only your sin that is -your impotency, or your impotency is sinful. But it is true, that you -are most obliged to avoid the greatest sin: therefore, all that -remaineth in the resolving of all such cases, is but to know, of two -sins, which is the greatest. - -_Quest._ IX. What if there be a great duty, which I cannot perform -without committing a little sin? or, a very great good, which I cannot -do but by an unlawful means; as, to save the lives of many by a lie? - -_Answ._ 1. It is no duty to you, when you cannot do it without wilful -sin, be it never so little. Deliberately to choose a sin, that I may -perform some service to God, or do some good to others, is to run before -we are called, and to make work for ourselves which God never made for -us; and to offer sin for a sacrifice to God; and to do evil that good -may come of it; and abuse God, and reject his government, under pretence -of serving him. "The sacrifice of the wicked is an abomination to the -Lord: how much more, when he bringeth it with a wicked mind?" Prov. xxi. -27; xv. 8. "He that turneth away his ear from hearing the law, even his -prayer shall be abomination," Prov. xxviii. 9. "Be more ready to hear, -than to offer the sacrifice of fools: for they consider not that they do -evil," Eccles. v. 1. 2. If you will do good by sinning, you must do good -in opposition to God: and how easily can he disappoint you, and turn it -into evil! It is not good indeed, which must be accomplished by sin. The -final good is never promoted by it; and all other good is to be -estimated by its tendency to the end. You think that good which is not -so, because you judge by the present feeling of your flesh, and do not -foresee how it stands related to the everlasting good. - -_Quest._ X. Seeing then that I am sure beforehand that I cannot -preach, or hear, or pray, or do any good action without sin, must I -not, by this rule, forbear them all? - -_Answ._ No; because your infirmities in the performance of your duty, -which you would avoid and cannot, are not made the condition of your -action, but are the diseases of it. They are not chosen and approved -of. The duty is your duty notwithstanding your infirmities, and may be -accepted of; for you cannot serve God in perfection till you are -perfect; and to cast away his service is a far greater sin, than to do -it imperfectly. But you may serve him without such wilful, chosen sin, -if not in one way, yet in another. The imperfection of your service is -repented of while it is committed; but so is not your approved, chosen -sin. For a man to make a bargain against God, that he will commit a -sin against him, though the action be the same which he hath often -done before in pardonable weakness; this is to turn it to a -presumptuous, heinous sin. If he do it for worldly gain or safety, he -selleth his obedience to God for trifles. If he do it to serve God by, -he blasphemeth God; declaring him to be evil, and a lover of sin, or -so impotent as not to be able to do good, or attain his ends by lawful -means. It is most dangerous to give it under our hands to the devil, -that we will sin, on what pretence soever. - -_Quest._ XI. What if I am certain that the duty is great, and -uncertain whether the thing annexed to it be a sin or not? Must I -forbear a certain duty for an uncertain sin? or forbear doing a great -and certain good, for fear of a small, uncertain evil? - -_Answ._ 1. The question _de esse_ must go before the question _de -apparere_. Either that which you say you are uncertain of is indeed a -sin, or it is none. If it be no sin, then you are bound both to search -till you know that it is no sin, and not to forbear your duty for it. -But if really it be a sin, then your uncertainty of it is another sin; -and that which God bindeth you to, is to forsake them both. 2. Your -question containeth a contradiction: you cannot be certain that it is -a duty at all to you, any further than you are certain whether the -condition or means be lawful or a sin. What if an auditor in Spain or -Italy say, I am certain that it is a duty to obey my teachers; but I -am uncertain whether their doctrines of the mass, purgatory, and the -rest, have any untruth or sin in them; therefore, I must not forbear -certain obedience for uncertain sin. Or if a priest among them say, I -am certain that it is a duty to preach God's word, but I am not -certain that the Trent Articles, which I must swear or subscribe, are -sinful or false; therefore I must not leave a great and certain duty -for an uncertain sin. The answer to them both is easy. 1. It is your -sin that you are uncertain of the sinfulness of those things, which -God hath forbidden: and God biddeth you first to search the -Scriptures, and cure that error. He made his law before your doubts -arose, and will not change it because you doubt. 2. You contradict -yourselves by a mistake. You have no more certainty that you should -obey your teachers in these particulars, than you have that the things -which they teach or command you are not against that law of God. You -are certain that you must obey them in all things not forbidden by -God, and within the reach of their office to require. And you are as -certain that it is unlawful to obey them against the law of God, and -that God must be obeyed before man. But whether you must obey them in -this particular case, you cannot be certain, while you are uncertain -whether it be forbidden of God. And the priest must be as uncertain -whether it be any duty of his at all, to preach God's word, as he is -uncertain of the lawfulness of the Trent oath or subscription, unless -he can do it without. If a subject say, I am certain, that to govern -the kingdom well is a great, good work and duty, but I am uncertain -whether to depose the king if he govern not well, and set up myself, -be a sin; therefore, the certain good must overrule the uncertain -evil. I give him the same answer: 1. It is your sin to be uncertain -whether rebellion be a sin; and God bindeth you to lay by the sin of -your judgment, and not to make it a shoeing-horn to more. 2. You are -sure that governing well is a good work; but you should be as sure, -that it is no duty of yours, nor good work for you to do, as you are -sure that you are but a private man and a subject, and never called to -do the good of another's office. A private man may say, I am sure -preaching is a good work; but I am not sure that a private, unordained -man may not statedly separate himself to do it. But he can be no surer -that it is a duty to him, than he is that he is called to it. - -_Quest._ XII. Well, suppose my ignorance be my sin, and suppose that I -am equally uncertain of the duty and of the sin annexed, yet if I have -done all that I am able, and remain still unresolved, and after my most -diligent inquiry am as much in doubt as ever, what should I then do? - -_Answ._ 1. If you had by any former sin so forfeited God's assistance, -as that he will leave you to your blindness, this altereth not his law -and your obligations, which are still the same (to learn, understand, -and practise). 2. But if you are truly willing to understand, and -practise, and use his means, you have no cause to imagine that he will -thus forsake you; undoubtedly he appointeth you no means in vain. If you -attain not sufficient resolution to guide you in your duty, it is either -because your hearts are false in the inquiry, and biassed, or unwilling -to know the truth, or do it; or because you use not the true appointed -means for resolution, but in partiality or laziness neglect it. - -_Quest._ XIII. Suppose still my ignorance be my sin; which is the -greater sin, to neglect the good work, or to venture on the feared -evil that is annexed? I am not conscious of any unfaithfulness, but -human frailty, that keepeth me from certainty. And no man is so -perfect as to have no culpable ignorance, and to be certain in every -point of duty. Therefore I must with greatest caution avoid the -greatest sin, when I am out of hope of avoiding all. On one side, it -is a common rule that I must do nothing against conscience, (no, not a -doubting conscience,) though I must not always do what it biddeth me. -"For he that doubteth is condemned if he eat: for whatsoever is not of -faith is sin," Rom. xiv. 23. On the other side, if all duty be omitted -which conscience doubteth of, I may be kept from almost every duty. - -_Answ._ The heart is so deceitful that you have great cause to watch, -lest human frailty be pretended, for that error, which a corrupted, -biassed, partial mind, or wilful laziness, is the cause of. Diligent -study, and inquiry, and prayer, with a sincere desire to know the truth, -may succeed, at least, to so much satisfaction, as may keep your minds -in quietness and peace, and give you comfort in your way, and preserve -you from all such sin as is inconsistent with this your safety and -acceptance with God. But yet it is true that human frailty will -occasion in the best uncertainties in some particular cases; and though -God make it not our duty of two sins to choose the less, but to refuse -both, yet he maketh it our duty more diligently to avoid the greater -than the less. And ofttimes the case is so sudden that no inquiry can be -made: and therefore I confess a christian should know which sins are -greatest and to be most avoided. At present I shall lay down these -following rules, premising this, that where accidents and circumstances -which make sins great or small are to be compared, they are ofttimes so -numerous and various, that no rules can be laid down beforehand, that -will serve all turns, no more than in law and physic, any law books or -physic books will serve all cases without a present experienced -judicious counsellor: present prudence and sincerity must do most. - -_Rule_ I. In things altogether indifferent, nothing must be done that -conscience doubteth of, because there is a possibility or fear of -sinning on the one side, but none on the other; and in that case it is -a certain sin to venture on a feared sin. But then it is supposed that -the thing be indifferent as clothed with all its circumstances, and -that there be no accident that taketh away its indifferency. - -_Rule_ II. In case the thing be really unlawful, and I think it to be -lawful, but with some doubting, but am clear that the forbearing it is -no sin; there the sin is only in the doing it; because all is clear -and safe on the other side. - -_Rule_ III. There are many sins which are always and to all persons in -all cases sins, and not doubted of by any without gross unfaithfulness -or negligence; and here there is no room for any doubting whether we -must do that good which cannot be done without that sin, it being -certain that no such good can be a duty. As, to commit idolatry, to -blaspheme God, to deny Christ, to deny the Scriptures, to hate, or -reproach, or oppose a holy life, to be perjured, to approve or justify -the sin of others, &c. It can be no duty which cannot be done without -the wilful yielding to or committing these or any known sin. - -_Rule_ IV. There are some duties so great, and clear, and constant to -all, that none but a profligate or graceless conscience (or one that -is fearfully poisoned with sin) can make a doubt of it deliberately: -these therefore come not within the case before us. - -_Rule_ V. If moral evil be compared only with natural good, or moral -good with natural evil, there is no doubt to be made of the case: the -least sin having more evil in it than the prosperity or lives of -millions of men have good (considered in themselves as natural good); -and the least duty to God having more good in it than the death of -millions of men (as such) hath evil. For the good of duty and the evil -of sin are greatened by their respect to God, and the other lessened -as being good or evil only unto men, and with respect to them. - -_Rule_ VI. Where I am in an equal degree uncertain of the duty to be -omitted, and of the sin to be committed, it is a greater sin to -venture doubtfully upon the committing of a positive sin that is -great, (in case it prove a sin,) than upon the omitting a duty which -(in case it prove a duty) is less; and on the contrary, it is worse to -venture on the omitting of a great duty, than on the committing of a -small, positive sin. As, suppose my own or my neighbour's house be on -fire, and I am in doubt whether I may take another man's water to -quench it against his will; or if my own, or my child's, or -neighbour's life be in danger by famine, and I doubt whether I may -take another man's apples, or pears, or ears of corn, or his bread, -against his will, to save my own life or another's. Really, the thing -is already made lawful or unlawful (which I now determine not) by the -law of God; but in my unavoidable uncertainty, (if I be equally -doubtful on both sides,) it is a far greater sin (if it prove a sin) -to omit the saving of the house or life, than to take another man's -water, or fruit, or bread, that hath plenty (if this prove the sin). -So if king and nobles were in a ship, which would be taken and all -destroyed by pirates, unless I told a lie, and said, they are other -persons; if I were equally in doubt which course to take, to lie or -not, (though sin have more evil than all our lives have good,) yet a -sinful omitting to save all their lives is a greater sin than a sinful -telling of such a lie. Suppose I am in doubt, whether I may lawfully -save an ox, or ass, or a man's life, by labour on the sabbath day? or -David had doubted, whether he might eat the consecrated shew-bread in -his necessity? it is clear, that the sinful neglect of a man's life is -worse than the sinful violation of a sabbath, or the sinful use of the -consecrated bread. If I equally doubt, whether I may use a ceremony, -or disorderly, defective form of prayer, and whether I should preach -the gospel to save men's souls, where there are not others enough to -do it; it is clear, that sinfully to use a ceremony, or disorderly -form of prayer, is, _caeteris paribus_, a lesser sin than sinfully to -neglect to preach the gospel and to save men's souls. On the other -side, suppose I dwelt in Italy, and could not have leave to preach the -gospel there, unless I would subscribe to the Trent Confession, or the -canon 3d of Concil. Lateran sub Innocent III.; one of which requireth -men to swear for transubstantiation, and to interpret the Scriptures -only according to the unanimous consent of the fathers (who never -unanimously consented in any exposition of the greatest part of the -Scriptures at all); the other decreeth the pope's deposing temporal -lords, and disobliging their subjects from their allegiance. On the -one side, I doubt, whether by subscribing I become not guilty of -justifying idolatry, perjury, and rebellion, and making myself guilty -of the perjury of many thousand others: on the other side, I doubt, -whether I may disobey my superiors who command me this subscription, -and may forbear preaching the gospel, when yet I apprehend that there -are others to preach it, and that my worth is not so considerable as -that there should be any great loss in putting me out and putting in -another; and God needeth not me to do him service, but hath -instruments at command; and that I know not how soon he may restore my -liberty, or that I may serve him in another country, or else in -sufferings at home; in such a case the sinful justifying of perjury or -rebellion in whole countries is a far greater sin than the sinful -omission of my preaching: for he that justifieth perjury destroyeth -the bonds of all societies, and turneth loose the subjects against -their sovereigns. Or if I, being a minister, were forbidden to preach -the gospel where there is necessity, unless I will commit some sin; if -I doubt on one side whether I should disobey my superiors, and on the -other whether I should forbear my calling, and neglect the souls of -sinners; it is a lesser sin, _caeteris paribus_, to disobey a man -sinfully, than to disobey God, and to be cruel to the souls of men to -their perdition sinfully. Or if I have made a vow, and sworn that I -will cast away a penny or a shilling, and I am in doubt on one side -whether I be not bound to keep it as a vow, and on the other whether -it be not a sin to keep it, because to cast away any of my talents is -a sin; in this case, the sinful casting away of a penny or a shilling -is not so great a sin as sinful perjury. If Daniel and the three -witnesses had been in equal doubt, whether they should obey the king -or pray to God, (as Dan. vi.) and renounce the bowing to his idol, -(Dan. iii.) the sinful forbearance of prayer as then commanded, and -the sinful bowing to the idol had been a greater sin than a sinful -disobeying the king's command in such a case, if they had mistaken. - -_Rule_ VII. If I cannot discern whether the duty to be omitted, or the -sin to be committed, be materially and in other respects the greater, -then that will be to me the greater of the sins which my doubting -conscience doth most strongly suspect to be sin, in its most impartial -deliberation. For if other things be equal, certainly the sinning -against more or less conviction or doubting must make an inequality. -As, if I could not discern whether my subscription to the Trent -Confession, or my forbearing to preach, or my preaching though -prohibited, were the greater sin, in case they were all sinful; but -yet I am most strongly suspicious of sinfulness in the subscription, -and less suspicious of sinfulness in my forbearing in such a case to -preach, and least of all suspicious of sinfulness in my preaching -though prohibited: in this case to subscribe sinfully is the greatest -sin, and to forbear sinfully to exercise my office is the next, and to -preach unwarrantably is the least. - -_Rule_ VIII. If I could perceive no difference in the degrees of evil -in the omission and the commission, nor yet in the degrees of my -suspicion or doubting, then that is the greater sin which I had -greater helps and evidence to have known, and did not. - -_Rule_ IX. If both greater material evil be on one side than on the -other, and greater suspicion or evidence of the sinfulness also, then -that must needs be the greater sin. - -_Rule_ X. If the greatness of the material evil be on one side, and -the greatness of the suspicion and evidence be on the other, then the -former (if sin) will be materially and in itself considered the worst; -but the latter will be formally the greater disobedience to God. But -the comparison will be very difficult. As, suppose that I swear to God -that I will cast away a shilling, or that I will forbear to pray for a -week together; here I take perjury to be a greater sin than my casting -away a shilling, or forbearing to pray a week: but when I question -whether the oath should be kept or not, I have greater suspicion that -it should not than that it should, because no oath must be the bond of -the least iniquity. Here, if the not keeping it prove a sin, I shall -do that which is the greater sin in itself if I keep it not; but I -shall show more disobedience in keeping it, if it be not to be kept. - -_Rule_ XI. If it be a double sin that I suspect on one side, and but a -single one on the other, it maketh an inequality in the case. As, -suppose that in my father's family there are heretics and drunkards, -and I swear that in my place and calling I will endeavour to cast them -out. My mother approveth my vow; my father is against it, and -dischargeth me of it because I did it not by his advice. On one side, -I doubt whether I am bound, or may act against my father's will: on -the other side, I as much doubt whether I am not perjured, and -disobedient to my mother, if I do it not, and whether I disobey not -God, that made it my duty to endeavour the thing in my place and -calling before I vowed it. - -_Rule_ XII. There is a great deal of difference between omitting the -substance of a duty for ever, and the delaying it, or altering the -time, and place, and manner. For instance, that which will justify or -excuse me for shortening my prayer, or for praying but once a day, or -at noon rather than in the morning, or for defect in method, or -fervency, or expressions, may not justify or excuse me for denying, -renouncing, or long forbearing prayer. And that which may excuse an -apostle for not preaching in the temple or synagogues, or not having -the emperor's or the high priest's allowance or consent, or for not -continuing in one city or country; would not excuse them if they had -renounced their callings, or totally, as to all times, and places, and -manner of performance, have ceased their work for fear of men. - -_Rule_ XIII. If the duty to be omitted and the sin to be committed -seem equal in greatness, and our doubt be equal as to both, it is -commonly held safer to avoid the commission more studiously than the -omission. For which there are many reasons given. - -_Rule_ XIV. There is usually much more matter for fear and suspicion, -_caeteris paribus_, of sins to be committed, than of duties to be -omitted, when the commission is made necessary to the doing of the -duty. Both because it is there that the fear beginneth: for I am -certain that the good work is no duty to me, if the act be a sin which -is its necessary condition. Therefore, so far as I suspect the act to -be sinful, I must needs suspect the duty to be no duty to me at that -time: it is not possible I should be rationally more persuaded that -the duty is my duty, than that the condition is no sin. If it were the -saving of the lives of all men in the country, I could no further take -it to be my duty, than I take that to be no sin by which it must be -done, it being a thing past controversy, that we must not sin for the -accomplishment of any good whatsoever. And also because the sin is -supposed to be always sin, but few duties are at all times duties: and -the sin is a sin to every man, but the duty may be another man's duty, -and not mine. For instance: Charles V. imposeth the Interim upon -Germany: some pastors yielded to it; others refused it, and were cast -out. Those that yielded pleaded the good of the churches, and the -prevention of their utter desolation, but yet confessed that if the -thing imposed were sinful, it was not their duty to do it for any good -whatsoever, but to seek the good of the church as well as they could -without it. The other that were cast out argued, that so far as they -were confident the Interim was sinful, they must be confident that -nothing was their duty that could not be done without it, and that God -knew best what is good for his church, and there is no accomplishing -its good by sin and God's displeasure; and that they did not therefore -forsake their ministry, but only lose the ruler's licence; for they -resolved to preach in one place or other till they were imprisoned, -and God can serve himself by their imprisonment or death, as well as -by their preaching. And while others took their places that thought -the Interim lawful, the churches were not wholly destitute; and if God -saw it meet, he could restore their fuller liberties again: in the -mean time, to serve him, as all pastors did for three hundred years -after Christ, without the licence of the civil magistrate, was not to -cast away their office. Another instance: the zealous papists in the -reign of Henry III. in France, thought that there was a necessity of -entering the League, and warring against the king, because religion -was in danger, the preservation whereof is an unquestionable duty. The -learned and moderate lawyers that were against them said, that there -being no question but the king had the total sovereignty over them, -they were sure it was a sin to resist the higher powers, and therefore -no preservation of religion could be a duty or lawful to them which -must be done by such a certain sin: sin is not the means to save -religion or the commonwealth. - -_Rule_ XV. When a thing is not prohibited and sinful simply in itself, -but because of some accidental or consequential evil that it tendeth -to, there a greater accidental or consequential good may preponderate -the evil, and make the thing become no sin, but a duty. It is a matter -of exceeding difficulty to discern ofttimes whether a thing be simply -and absolutely forbidden, or only by accident and alterably, and to -discern which accident doth preponderate. There are so many observations -that should here be taken in, and so much of a man's life and peace is -concerned in it, that it deserveth a treatise by itself. And therefore I -shall not meddle with it any further here, lest an insufficient tractate -be worse than none, in a case where error is so easy and perilous. - -_Rule_ XVI. As to the danger of the sinner himself, there is a great -deal of difference between an error and sin of human frailty, when the -service of God, and true obedience, and the common good, is sincerely -intended, and an error and sin of false-heartedness and sloth, when -selfishness is the secret spring of the error, and carnal interest the -real end, though God and his service be pretended. And usually the -concomitants will show something of this to others. For instance; two -magistrates and two ministers submit to some questioned imposition, -all pretend that the glory of God, and his service, is it that -prevaileth with them to submit. The one of the magistrates faithfully -serves God afterward with his authority, and showeth thereby that he -meant sincerely: the other doth no good in his place, and showeth his -hypocrisy. One of the ministers preacheth zealously, and privately -laboureth as one that thirsteth for the saving of souls: the other -preacheth formally, and coldly, and heartlessly, and never converteth -a soul, and neglecteth the work which he pretended was his end. - - * * * * * - -[Sidenote: For loving God as our Father, our Benefactor, and our end.] - -_Grand Direct._ XI. Let it be most deeply engraven on thy heart, that -God is infinitely good and amiable; thy grand Benefactor and Father in -Christ; the end of all that thou art and hast; and the everlasting rest -and happiness of thy soul: see therefore that thy inflamed heart be -entirely and absolutely offered up unto him by the mediation of his Son, -to love him, to trust him, to delight in him, to be thankful to him, to -glorify him, and through faith to long for the heavenly glory, where all -this will be perfectly done for ever. And first let us speak of LOVE. - -I did in the first direction persuade you to lay a good foundation in -faith and knowledge. In the second I directed you how to live upon -Christ. In the third, how to believe practically in the Holy Ghost. In -the fourth I directed you to the orderly and practical knowledge of all -the attributes of God. In the fifth, how to know God practically in his -first grand relation, as he is your Owner. In the sixth, how to know him -practically in his second grand relation, as he is your King or -Governor; and in subordination to his governing relation. In the seventh -I directed you in your relation of disciples to Christ your Teacher. And -in the eighth I directed you in your relation of patients to Christ your -Physician, and the Holy Ghost as your Sanctifier. In the ninth I -directed you in your relation of soldiers to Christ the Captain of your -salvation. In the tenth I directed you in the relation of servants to -Christ your Master. And now being past those subordinate relations (to -the second), I proceed to direct you in your third grand relation to God -as your Benefactor, Father, and Felicity. And because there are divers -great duties in this general, I shall first begin with this of love; and -afterwards speak distinctly of the rest. - - - _Directions for loving God as our Father and Felicity._ - -Here I shall first give you these general preparatives (and then give -you directions for the exercise of holy love). 1. You must understand -the nature of love to God. 2. You must understand the differences of -this love. 3. You must understand the reasons of it. 4. And the -contraries of it. 5. And the counterfeits of it. - -[Sidenote: God is not loved as a particular good, but as the universal -good.] - -I. For the understanding its nature observe these things: 1. It is not -the love of a particular good, but of the infinite, Universal Good. The -creature is a particular good, and our love to it is a particular, -limited love, confined as to a point. God is the Universal Good, and our -love to him is not limited by the object, but by the narrowness and -imperfection of our faculties themselves. As suppose you had variety of -candles in your room, and you had diamonds and other refulgent things; -you love each of these with a particular love, for their splendour and -usefulness; and you more easily observe and feel the motion of this -confined love. But light itself, as light, you love with a more -universal love; which is greater, but not so sensibly observed. (Not as -we speak of notional universals in logic, which have no existence but in -particulars; but of the natural, transcendent, infinite good, eternally -existent, and arbitrarily appearing in some created particles.) As the -love of an infinite light would differ from the love of a candle, and -the love of an infinite heat from the love of a fire, and the love of -infinite wisdom itself from the love of a wise man, and the love of -infinite goodness itself from the love of a good man; so doth the love -of God from the love of a particular, created good. - -[Sidenote: Whether God may be the object of passionate love.] - -2. Our love to God is not ordinarily so passionate as our love to -creatures; because the nearness and sensibleness of the creature -promoteth such sensible operations. But God is not seen, or felt, or -heard, but believed in by faith, and known by reason. And the -narrowness of the creature making resistances, stops, and -difficulties, occasioneth a turbulent passionateness of love; when the -infiniteness of God hath no such occasion. Our love to creatures is -like the running of a stream in a channel that is too narrow for it, -where stops and banks do make it go on with a roaring violence; but -our love to God is like the brook that slideth into the ocean, where -it is insensibly devoured. Therefore our love to God must principally -be perceived, not in violent passions, but in, 1. A high estimation of -him. 2. In the will's adhering to him. 3. And in the effects (to be -mentioned anon). Yet when a passionate love is added to these, it may -be the most excellent significatively and effectively. Some -philosophers think that God cannot at all be loved with a passionate -love, because he is a pure, immaterial Being, and therefore cannot be -the object of a material act or motion, such as our passions are; and, -therefore, that it is some idol of the imagination that is so loved. -But, 1. If they mean that his pure essence, in itself, is not the -immediate object of a passion, they may say the same of the will -itself; for man (at least in flesh) can have no other volition of God, -but as he is apprehended by the intellect. And if by an idol they mean -the image of God in the mind, gathered from the appearances of God in -creatures, man in flesh hath no other knowledge of him; for here we -know him but darkly, enigmatically, and as in a glass, and have no -formal, proper conception of him in his essence. So that the rational -powers themselves do no otherwise know and will God's essence, but as -represented to us in a glass. 2. And thus we may also love him -passionately; it being God in his objective being as apprehended by -the intellect that we both will and passionately love. The motion of -the soul in flesh may raise passions, by the instrumentality of the -corporeal spirits, towards an immaterial object; which is called the -object of those passions, not merely as passions, but as the passions -of a rational agent; it being more nearly or primarily the object of -the intellect and will, and then of the passions, as first apprehended -by these superior powers. A man may delight in God; or else, how is he -our felicity? and yet, we know of no delight which is not passion. A -man may love his own soul with a passionate love; and yet it is -immaterial. When I passionately love my friend, it is his immaterial -soul, and his wisdom, and holiness, which I chiefly love. - -[Sidenote: What of God is the object of our love.] - -3. It is not only for his excellencies and perfections in himself, nor -only for his love and benefit to us, that grace doth cause a sinner to -love God; but it is for both conjunctly; as he is good, and doth good, -especially to us, in the greatest things. - -[Sidenote: What is the motive of our first love to God.] - -4. Our first special love to God, is orderly and rationally to be -raised, the belief of his goodness in himself, and his common love and -mercy to sinners, manifested in his giving of his Son for the world, -and giving men the conditional promise of pardon and salvation, and -offering them Christ and life eternal, and all this to us as well as -others: and not to be caused by the belief or persuasion of his -special, peculiar, electing, redeeming, or saving love to us above -others, that have the same invitations and offers. It is the knowledge -of common love and mercy, and not of special love and mercy, as -already possessed, that is appointed to be the motive of our first -special love to God. (Yet there is in it an apprehension that he is -our only possible felicity, and that he will give us a special -interest in his favour, if we return by faith in Christ unto him.) -For, 1. Every man is bound to love God with a special love: but every -man is not specially beloved by him: and no man is bound to love God -as one that specially loveth him but those that indeed are so beloved -by him; for else they were bound to believe a falsehood, and to love -that which is not; and grace should be an error and deceit. The object -is before the act. God's special love must in itself be before its -revelations; and as revealed it must go before our belief of it; and -as believed it must go before our loving it, or loving him as such, or -for it. 2. The first saving faith is inseparably conjunct with special -love; for Christ is believed in and willed, as the way or means to God -as the end (otherwise it is no true faith). And the volition of the -end (which is love) is in order of nature before the choice or use of -the means as such: and if we must love God as one that specially -loveth us, in our first love, then we must believe in him as such by -our first faith: and if so, it must be to us a revealed truth. But (as -it is false to most that are bound to believe, so) it is not revealed -to the elect themselves: for if it be, it is either by ordinary or -extraordinary revelation. If by ordinary, either by Scripture -directly, or by evidences in ourselves which Scripture maketh the -characters of his love. But neither of these; for Scripture promiseth -not salvation to named, but described persons; and evidence of special -love there is none, before faith, and repentance, and the first love -to God. And extraordinary revelation from heaven, by inspiration or -angel, is not the ordinary begetter of faith; for faith is the belief -of God, speaking to us (now) by his written word. So that where there -is no object of love, there can be no love; and where there is no -revelation of it to the understanding, there is no object for the -will; and till a man first believe and love God, he hath no revelation -that God doth specially love him. Search as long as you will, you will -find no other. 3. If the wicked were condemned for not loving a false -or feigned object, it would quiet their consciences in hell when they -had detected the deceit, and seen the natural impossibility and -contradiction. 4. The first love to God is more a love of desire, than -of possession; and therefore it may suffice to raise it, that we see a -possibility of being for ever happy in God, and enjoying him in -special love, though yet we know not that we possess any such love. -The nature of the thing proclaimeth it most rational and due, that we -love the infinite Good, that hath done so much by the death of his -Son, to remove the impediments of our salvation; and is so far -reconciled to the world in his death, as by a message of -reconciliation, to entreat them to accept of Christ, and pardon, and -salvation freely offered them, 2 Cor. v. 19, 20; and is himself the -offered happiness of the soul. He that dare say, that this much hath -not an objective sufficiency to engage the soul in special love, is a -blind undervaluer of wonderful mercy. 5. The first special grace -bringeth no new object for faith or love, but causeth a new act upon -the formerly revealed object. - -5. But our love to God is greatly increased and advantaged afterwards -by the assurance or persuasion of his peculiar, special love to us. -And therefore all christians should greatly value such assurance, as -the appointed means of advancing them to greater love to God. - -6. As we know God here in the glass of his Son, and word, and -creatures, so we most sensibly love him here, as his goodness -appeareth in his works, and graces, and his word, and Son. - -7. The nearer we come to perfection, the more we shall love God for -himself and his infinite natural goodness and perfections, not casting -away the respects of his goodness and love as to ourselves, but -highliest regarding himself for himself, as carried to him above -ourselves. - -II. Though love in its own nature be still the same, and is nothing but -the rational appetite of good; or the will's volition of good -apprehended by the understanding; the first motion of the will to good, -arising from that natural inclination to good, which is the nature of -the will, and the _pondus animae_, the poise of the soul; or from healing -grace which repaireth the breach that is made in nature; yet love in -regard of the state of the lover, and the way of its imperate acting, is -thus differenced. 1. Either the lover is in the hopeful pursuit of the -thing beloved, and then it is desiring, seeking love. 2. Or he is, or -seemeth to be, denied, destitute, and deprived of his beloved (in whole -or in part); and then it is a mourning, lamenting love. 3. Or he -enjoyeth his beloved, and then it is enjoying, delighting love. 1. The -ordinary love which grace causeth on earth is a predominancy of seeking, -desiring love, encouraged by some little foretastes of enjoying, -delighting love, and, in a great measure, attended with mourning, -lamenting love. 2. The state of deserted, dark, declining, relapsing, -and melancholy, tempted christians, is a predominance of mourning, -lamenting love, assisted with some help of seeking, desiring love; but -destitute of enjoying, delighting love. 3. The state of the glorified is -perfection of enjoying, delighting love alone. And all the rest are to -bring us unto this.[114] - -III. The reasons why love to God is so great, and high, and necessary a -thing, and so much esteemed above other graces, are: 1. It is the motion -of the soul that tendeth to the end; and the end is more excellent than -all the means as such. 2. The love, or will, or heart is the man; where -the heart or love is, there the man is: it is the fullest resignation of -the whole man to God, to love him as God, or offer him the heart. God -never hath his own fully till we love him. Love is the grand, -significant, vital motion of the soul; such as the heart, or will, or -love is, such you may boldly call the man. 3. The love of God is the -perfection and highest improvement of all the faculties of the soul, and -the end of all other graces, to which they tend, and to which they grow -up, and in which they terminate their operations. 4. The love of God is -that spirit or life of moral excellency in all other graces in which -(though not their form, yet) their acceptableness doth consist, without -which they are to God as a lifeless carrion is to us. And to prove any -action sincere and acceptable to God, is to prove that it comes from a -willing, loving mind, without which you can never prove it. 5. Love is -the commander of the soul, and therefore God knoweth that if he have our -hearts, he hath all, for all the rest are at its command; for it is, as -it were, the nature of the will, which is the commanding faculty; and -its object is the ultimate end which is the commanding object. Love -setteth the mind on thinking, the tongue on speaking, the hands on -working, the feet on going, and every faculty obeyeth its command. 6. -The obedience which love commandeth, participateth of its nature, and is -a ready, cheerful, sweet obedience, acceptable to God, and pleasant to -ourselves. 7. Love is a pure, chaste, and cleansing grace; and most -powerfully casteth out all creature pollution from the soul:[115] the -love of God doth quench all carnal, sinful love; and most effectually -carrieth up the soul to such high delights, as causeth it to contemn and -forget the toys which it before admired. 8. The love of God is the true -acknowledging and honouring him as good. That blessed attribute, his -goodness, is denied, or despised, by those that love him not. The light -of the sun would not be valued, honoured, or used by the world, if there -were no eyes in the world to see it. And the goodness of God is to them -that love him not, as the light to them that have no eyes. If God would -have had his goodness to be thus unknown or neglected, he would never -have made the intellectual creatures. Those only give him the glory of -his goodness that truly love him. 9. Love (in its attainment) is the -enjoying and delighting grace: it is the very content and felicity of -the soul: both as it maketh us capable to receive the most delightful -communications of God's love to us; and as it is the soul's delightful -closure with its most amiable felicitating object. 10. Love is the -everlasting grace, and the work which we must be doing in heaven for -ever. These are the reasons of love's pre-eminence. - -IV. The love of creatures hath its contraries on both extremes, in the -excess and in the defect; but the love of God hath no contrary in -excess: for Infinite Goodness cannot possibly be loved too much (unless -as the passion may possibly be raised to a degree distracting or -disturbing the brain). The odious vices contrary to the love of God are, -1. Privative; not loving him. 2. Positive; hating him. 3. Opposite; -loving his creatures in his stead: all these concur in every -unsanctified soul. That they are all void of the true love of God, and -taken up with creature love, is past all doubt; but whether they are all -haters of God, may seem more questionable. But it is as certain as the -other; only the hatred of God in most doth not break out into that open -opposition, persecution, or blasphemy, as it doth with some that are -given up to desperate wickedness; nor do they think that they hate him. -But the aversation of the will is the hatred of God; and if men had not -a great aversation to him, they would not forsake him, and refuse to be -converted to him, notwithstanding all the arguments of love that can be -used to allure them. Displacency, nolition, and aversation are hatred. - -If you think it impossible that men can hate God, whom they confess to -be infinitely good, consider for the true understanding of this -hatred, 1. That it is not as good that they hate him; 2. and it is not -God simply in himself considered; 3. and therefore it is not all in -God; 4. and it is not the name of God; 5. but it is, 1. God as he -seemeth unsuitable to them, and unfit for their delight and love: -which seeming is caused by their carnal inclination to things of -another nature, and the sinful perverting of their appetites, and the -blindness and error of their minds. 2. And it is God as he is an enemy -to their carnal concupiscence; whose holy nature is against their -unholiness, and hateth their sin, and his laws forbid them the things -which they most love and take delight in: and so they hate God, as a -madman hateth his keeper and physician, and takes them for his -enemies; and as a hungry dog doth hate him that keepeth him from the -meat which he loveth, or would take it out of his mouth. 3. And they -hate God, as one who by his holiness, justice, and truth is engaged to -condemn them for their sin, and so (consequently to their sin) is -their enemy that will destroy them (unless they forsake it): when -their wills are enslaved to their sins, and they cannot endure to be -forbidden them, and yet see that God will damn them in hell-fire if -they cast them not away: this filleth them with displacency against -God, as holy and just. 4. And then, consequently, they hate him in the -rest of his attributes: as his omniscience, that he always seeth them; -his omnipresence, that he is always with them; his omnipotency, that -he is irresistible and able to punish them: his very mercy as -expressed to others, when they must have no part in it; yea, his very -immutability, eternity, and being, as he is to continue an avenger of -their iniquity: so that the wicked in despair do wish that there were -no God; and in prosperity, they wish he were not their Governor and -Judge, or were unholy and unjust, allowing them to do what they list -without account or punishment. Thus God is hated by the wicked -according to the measure of their wickedness, and carnal interest, and -concupiscence which he is against. Where you may note, 1. that the -hatred of God beginneth at the sensual love of things temporal which -he forbiddeth; 2. that the wicked great ones of the world, and those -that have the strongest concupiscence, are usually the greatest haters -of God, as having the greatest adverse interest, and being most in -love with the things which he prohibiteth and will condemn. - -V. The counterfeit of love to God is something that seemeth like it, and -yet is consistent with prevalent hatred, or privation of true love, and -maketh self-deceiving hypocrites. 1. One is when so much of God is loved -as men think hath no opposition to their lusts and carnal interest (as -his mercy and readiness to forgive); and then they think that they truly -love God, though they hate his holiness and other attributes. 2. Another -counterfeit is, to love God upon mistakes, imagining that he is of the -sinner's mind, and will bear with him and not condemn him, though he -continue sensual and ungodly: this is not indeed to love God, but -something contrary to God. If men's fantasies will take God to be like -the devil, a friend to sin, and no friend to holiness, and false in his -threatenings, &c. and thus will love him; this is so far from being -indeed the love of God, that it is an odious blaspheming of him. 3. -Another counterfeit is, to love God only for his temporal mercies, as -because he preserveth and maintaineth them, when yet he is resisted when -he would give them things spiritual. 4. Another is, when the -opinionative approbation of the mind, and honouring God with the lips -and knee, are mistaken for true love. In a word, whatever love of God -respecteth him not as God indeed, and is not superlative, but is -subservient to creature love, is but a counterfeit. - -VI. The directions for the exercise of the love of God are these: - -_Direct._ I. Consider well, that the love of our Creator, Redeemer, -and Regenerator, is the very end for which we are created, redeemed, -and regenerate; and how just it is that God should have the end of -such excellent works, and that by neglecting or opposing the love of -God, which is the end, we neglect or oppose the works of creation, -redemption, and regeneration themselves.--Let us plead these works of -God with our hearts, and say,--1. O sluggish soul! dost thou forget -the use for which thou wast created, and for which thou wast endowed -with rational faculties? Dost thou repent that thou art a man, and -refuse the employment of a man? What is the means or instrument good -for, but its proper end, and use, and action? God made the sun to -shine, and it shineth; he made the earth to support us and bear fruit, -and it doth accordingly: and he made thee to love him, and wilt thou -refuse and disobey? How noble and excellent is thy employment in -comparison of theirs! Is the fruit of the earth, or the labour of thy -beast, or the service of any inferior creature, so sweet and -honourable a work as thine, to know and love thy bountiful, glorious -Creator? How happy is thy lot! how blessed is thy portion in -comparison of theirs! And dost thou forsake thy place, and descend to -more ignoble objects, as if thou hadst rather been some silly, sordid -animal? If thou hadst not rather be a beast than a man, why choosest -thou the love and pleasures of a beast, and refusest the love and -pleasures of a man? Is creation, and the image of God in a rational, -free soul, a thing thus to be contemned for nothing? What is the sun -good for, if it should yield no light or heat? And what art thou good -for more than the beasts that perish, if thou know not and love not -thy Creator? If God should offer to unman thee, and turn thee into a -horse or dog, thou wouldst think he thrust thee into misery; and yet -thou canst voluntarily and wilfully unman thyself, and take it as thy -ease and pleasure. If death came this night to dissolve thy nature, it -would not please thee; and yet thou canst daily destroy thy nature, as -to its use and end, and not lament it! It were better I had never been -a man, nor never had a heart or love within me, if I use it not in -the holy love of my Creator. It is true, I have a body that is made to -eat, and drink, and sleep; but all this is but to serve my soul in the -love of him that giveth me all. Life is not for meat, or drink, or -play; but these are for life, and life for the higher ends of life. - -2. Look unto thy Redeemer, drowsy soul! and consider for what end he -did redeem thee: Was it to wander a few years about the earth, and to -sleep, and sport awhile in flesh? Or was it to crucify thee to the -world, and raise thee up to the love of God? He came down to earth -from love itself, being full of love, to show the loveliness of God, -and reconcile thee to him, and take away the enmity, and by love to -teach thee the art of love. His love constrained him to offer himself -a sacrifice for sin, to make thee a priest thyself to God, to offer up -the sacrifice of an inflamed heart in love and praise; and wilt thou -disappoint thy Redeemer, and disappoint thyself of the benefits of his -love? The means is for the end; thou mayst as well say, I would not be -redeemed, as to say, I would not love the Lord. - -3. And bethink thyself, O drowsy soul, for what thou wast regenerated -and sanctified by the Spirit? Was it not that thou mightst know and -love the Lord? What is the Spirit of adoption that is given to -believers, but a Spirit of predominant love to God? Gal. iv. 6. Thou -couldst have loved vanity, and doted on thy fleshly friends and -pleasures, without the Spirit of God: it was not for these, but to -destroy these, and kindle a more noble, heavenly fire in thy breast, -that the Spirit did renew thee. Examine, search, and try thyself, -whether the Spirit hath sanctified thee or not. Knowest thou not, that -if "any man have not the Spirit of Christ, the same is none of his?" 2 -Cor. xiii. 5; Rom. viii. 9. And if Christ and his Spirit be in thee, -thy love is dead to earthly vanity, and quickened and raised to the -most holy God. Live then in the Spirit, if thou have the Spirit: to -walk in the Spirit is to walk in love. Hath the regenerating Spirit -given thee on purpose a new principle of love, and done so much to -excite it, and been blowing at the coals so oft, and shall thy -carnality or sluggishness yet extinguish it? As thou wouldst not -renounce or contemn thy creation, thy redemption, and regeneration, -contemn not and neglect not the love of thy Creator, Redeemer, and -Regenerator, which is the end of all. - -_Direct._ II. Think of the perfect fitness of God to be the only -object of thy superlative love; and how easy and necessary it should -seem to us to do a work so agreeable to right reason and uncorrupted -nature; and abhor all temptations which would make God seem unsuitable -to thee.--O sluggish and unnatural soul! should not an object so -admirably fit allure thee? Should not such attractive goodness draw -thee? Should not perfect amiableness win thee wholly to itself? Do but -know thyself and God, and then forbear to love him if thou canst! -Where should the fish live, but in the water? And where should birds -fly, but in the air? God is thy very element: thou diest and sinkest -down to brutishness, if thou forsake him or be taken from him. What -should delight the smell, but odours? or the appetite, but its -delicious food? or the eye, but light, and what it showeth? and the -ear, but harmony? and what should delight the soul, but God? If thou -know thyself, thou knowest that the nature of thy mind inclineth to -knowledge; and by the knowledge of effects, to rise up to the cause; -and by the knowledge of lower and lesser matters, to ascend to the -highest and greatest. And if thou know God, thou knowest that he is -the cause of all things, the Maker, Preserver, and Orderer of all, -the Being of beings, the most great, and wise, and good, and happy; so -that to know him, is to know all; to know the most excellent, -independent, glorious Being, that will leave no darkness nor -unsatisfied desire in thy soul. And is he not then most suitable to -thy mind? If thou know thyself, then thou knowest that thy will, as -free as it is, hath a natural, necessary inclination to goodness. Thou -canst not love evil as evil; nor canst thou choose but love -apprehended goodness, especially the chiefest good, if rightly -apprehended. And if thou know God, thou knowest that he is infinitely -good in himself, and the cause of all the good that is in the world, -and the giver of all the good thou hast received, and the only fit and -suitable good to satisfy thy desires for the time to come. And yet, -shall it be so hard to thee to love, so agreeably to perfect nature, -so perfect, and full, and suitable a good? even Goodness and Love -itself, which hath begun to love thee? Is any of the creatures which -thou lovest so suitable to thee? Are they good, and only good, and -perfectly good, and unchangeably and eternally good? Are they the -spring of comfort, and the satisfying happiness of thy soul? Hast thou -found them so? or dost thou look to find them best at last? Foolish -soul! canst thou love the uneven, defective, troublesome creature, if -to some one small, inferior use it seemeth suitable to thee? and canst -thou not love Him, that is all that rational love can possibly desire -to enjoy? What though the creature be near thee, and God be infinitely -above thee? He is nearer to thee than they. And though in glory he be -distant, thou art passing to him in his glory, and wilt presently be -there. Though the sun be distant from thee, it communicateth to thee -its light, and heat, and is more suitable to thee than the candle that -is nearer thee. What though God be most holy, and thou too earthly and -unclean? is he not the fitter to purify thee, and make thee holy? Thou -hadst rather, if thou be poor, have the company and favour of the rich -that can relieve thee, than of beggars that will but complain with -thee. And if thou be unlearned or ignorant, thou wouldst have the -company of the wise and learned that can teach thee, and not of those -that are as ignorant as thyself. Who is so suitable to thy desires, as -he that hath all that thou canst wisely desire, and is willing and -ready to satisfy thee to the full? Who is more suitable to thy love, -than he that loveth thee most, and hath done most for thee, and must -do all that ever will be done for thee, and is himself most lovely in -his infinite perfections? O poor, diseased, lapsed soul! if sin had -not corrupted, and distempered, and perverted thee, thou wouldst have -thought God as suitable to thy love, as meat to thy hunger, and drink -to thy thirst, and rest to thy weariness, and as the earth and water, -the air and sun, are to the inhabitants of the world! O whither art -thou fallen? and how far, how long, hast thou wandered from thy God, -that thou now drawest back from him as a stranger to thee, and lookest -away from him as an unsuitable good? - -_Direct._ III. Imagine not God to be far away from thee, but think of -him as always near thee and with thee, in whose present love and -goodness thou dost subsist.--Nearness of objects doth excite the -faculties: we hear no sound, nor smell any odour, nor taste any -sweetness, nor see any colours, that are too distant from us. And the -mind being limited in its activity, neglecteth, or reacheth not things -too distant, and requireth some nearness of its object, as well as the -sense; especially to the excitation of affections and bodily action. A -distant danger stirreth not up such fears, nor a distant misery such -grief, nor a distant benefit such pleasure, as that which is at hand. -Death doth more deeply affect us, when it seemeth very near, than when -we think we have yet many years to live. So, carnal minds are so -drowned in flesh, and captivated to sense, that they take little -notice of what they see not, and therefore think of God as absent, -because they see him not: they think of him as confined to heaven, as -we think of a friend that is in the East Indies, or at the antipodes, -who is, if not out of mind as well as out of sight, yet too distant -for us delightfully to converse with.--Remember always, O my soul, -that none is so near thee as thy God. A Seneca could say, of good men, -that God is with us, and in us. Nature taught heathens, that in him we -live, and move, and have our being. Thy friend may be absent, but God -is never absent from thee; he is with thee, when, as to men, thou art -alone. The sun is sufficient to illuminate but one part of the earth -at once; and therefore must leave the rest in darkness. But God is -with thee night and day; and there is no night to the soul, so far as -it enjoyeth him. Thy life, thy health, thy love, and joy, are not -nearer to thee than thy God: he is now before thee, about thee, within -thee, moving thee to good, restraining thee from evil, marking and -accepting all that is well, disliking and opposing all that is ill. -The light of the sun doth not more certainly fill the room, and -compass thee about, than God doth with his goodness. He is as much at -leisure to observe thee, to converse with thee, to hear and help thee, -as if thou wert his only creature: as the sun can as well illuminate -every bird and fly, as if it shined unto no other creature. Open the -eye of faith and reason, and behold thy God! Do not forget him, or -unbelievingly deny him, and then say, He is not here. Do not say, that -the sun doth not shine, because thou winkest. O do not quench thy love -to God, by feigning him to be out of reach, and taken up with other -converse! Turn not to inferior delights, by thinking that he hath -turned thee off to these: and love him not as an absent friend; but as -the friend that is always in thy sight, in thy bosom, and in thy -heart; the fuel that is nearest to the flames of love. - -_Direct._ IV. All other graces must do their part in assisting love, -and all be exercised in subservience to it, and with an intention, -directly or remotely, to promote it.--Fear and watchfulness must keep -away the sin that would extinguish it, and preserve you from that -guilt which would frighten away the soul from God. Repentance and -mortification must keep away diverting and deceiving objects, which -would steal away our love from God. Faith must show us God as present, -in all his blessed attributes and perfections. Hope must depend on -him, for nearer access and the promised felicity. Prudence must choose -the fittest season, and means, and helps from our special approaches -to him, and teach us how to avoid impediments. And obedience must keep -us in a fit capacity for communion with him. The mind that is turned -loose to wander after vanity the rest of the day, is unfit in an hour -of prayer or meditation, to be taken up with the love of God. It must -be the work of the day, and of our lives, to walk in a fitness for it, -though we are not always in the immediate, lively exercise of it. To -sin wilfully one hour, and be taken up with the love of God the next, -is as unlikely, as one hour to abuse our parents, and provoke them to -correct us, and the next to find the pleasure of their love; or one -hour to fall and break one's bones, and the next to run and work as -pleasantly as we did before. - -And we must see that all other graces be exercised in a just -subserviency to love; and none of them degenerate into noxious -extremes, to the hinderance of this, which is their proper end. When -you set yourselves to repent and mourn for sin, it must be from love, -and for love: that by ingenuous lamentation of the injuries you have -done to a gracious God, you may be cleansed from the filth that doth -displease him, and being reconciled to him in Christ, may be fit to -return to the exercises and delights of love. When you fear God, let -it be with a filial fear, that comes from love, and is but a -preservative or restorative for love. Avoid that slavish fear, as a -sin, which tendeth to hatred, and would make you fly away from God. -Love casteth out this tormenting fear, and freeth the soul from the -spirit of bondage. The devil tempteth melancholy persons to live -before God, as one that is still among bears or lions that are ready -to devour him; for he knoweth how much such a fear is an enemy to -love. Satan would never promote such fears, if they were of God, and -tended to our good. You never found him promoting your love or delight -in God! But he careth not how much he plungeth you into distracting -terrors. If he can, he will frighten you out of your love, and out of -your comforts, and out of your wits. A dull and sluggish sinner he -will keep from fear, lest it should awaken him from his sin; but a -poor, melancholy, penitent soul he would keep under perpetual terrors: -it is so easy to such to fear, that they may know it is a sinful, -inordinate fear; for gracious works are not so easy. And resist also -all humiliation and grief, that do not, immediately or remotely, tend -to help your love. A religion that tendeth but to grief, and -terminateth in grief, and goeth no further, hath too much in it of the -malice of the enemy, to be of God. No tears are desirable, but those -that tend to clear the eyes from the filth of sin, that they may see -the better the loveliness of God. - -_Direct._ V. Esteem thy want of love to God (with the turning of it -unto the creature) to be the heart of the old man; thy most -comprehensive, odious sin: and observe this as the life of all thy -particular sins, and hate it above all the rest.--This is the very -death and greatest deformity of the soul; the absence of God's image, -and Spirit, and objectively of himself.--I never loathe my heart so -much, as when I observe how little it loveth the Lord. Methinks all -the sins that ever I committed, are not so loathsome to me, as this -want of love to God. And it is this that is the venom and malignity of -every particular sin. I never so much hate myself, as when I observe -how little of God is within me, and how far my heart is estranged from -him. I never do so fully approve of the justice of God, if it should -condemn me, and thrust me for ever from his presence, as when I -observe how far I have thrust him from my heart. If there were any -sin, which proceeded not from a want of love to God, I could easilier -pardon it to myself, as knowing that God would easilier pardon it. But -not to love the God of love, the fountain of love, the felicity of -souls, is a sin, unfit to be pardoned to any till it be repented of, -and partly cured; Christ will forgive it to none that keep it; and -when it is incurable, it is the special sin of hell, the badge of -devils and damned souls. If God will not give me a heart to love him, -I would I had never had a heart. If he will give me this, he giveth me -all. Happy are the poor, the despised, and the persecuted, that can -but live in the love of God! O miserable emperors, kings, and lords, -that are strangers to this heavenly love, and love their lusts above -their Maker! Might I but live in the fervent love of God, what matter -is it in what country, or what cottage, or what prison I live? If I -live not in the love of God, my country would be worse than -banishment, a palace would be a prison; a crown would be a miserable -comfort, to one that hath cast away his comfort, and is going to -everlasting shame and woe.--Were we but duly sensible of the worth of -love, and the odiousness and malignity that is in the want of it, it -would keep us from being quiet in the daily neglect of it, and would -quicken us to seek it, and to stir it up. - -_Direct._ VI. Improve the principle of self-love, to the promoting of -the love of God, by considering what he hath done for thee, and what -he is, and would be to thee.--I mean not carnal, inordinate self-love, -which is the chiefest enemy of the love of God; but I mean that -rational love of happiness, and self-preservation, which God did put -into innocent Adam, and hath planted in man's nature as necessary to -his government. This natural, innocent self-love, is that remaining -principle in the heart of man, which God himself doth still presuppose -in all his laws and exhortations; and which he taketh advantage of in -his works and word, for the conversion of the wicked, and the -persuading of his servants themselves to their obedience. This is the -common principle in which we are agreed with all the wicked of the -world, that all men should desire and seek to be happy, and choose and -do that which is best for themselves; or else it were in vain for -ministers to preach to them, if we were agreed in nothing, and we had -not this ground in them to cast our seed into, and to work upon. And -if self-love be but informed and guided by understanding, it will -compel you to love God, and tell you that nothing should be so much -loved. Every one that is a man must love himself; we will not entreat -him, nor be beholden to him for this: and every one that loveth -himself, will love that which he judgeth best for himself: and every -wise man must know, that he never had nor can have any good at all, -but what he had from God. Why do men love lust, or wealth, or honour, -but because they think that these are good for them? And would they -not love God, if they practically knew that he is the best of all for -them, and instead of all?--Unnatural, unthankful heart! canst thou -love thyself, and not love him that gave thee thyself, and gives thee -all things? Nature teacheth all men to love their most entire and -necessary friends: do we deserve a reward by loving those that love -us, when publicans will do the like? Matt. v. 46. Art thou not bound -to love them that hate thee, and curse, and persecute thee? ver. 44, -45. What reward then is due to thy unnatural ingratitude, that canst -not love thy chiefest Friend? All the friends that ever were kind to -thee, and did thee good, were but his messengers to deliver what he -sent thee. And canst thou love the bearer, and not the Giver? He made -thee a man, and not a beast. He cast thy lot in his visible church, -and not among deluded infidels, or miserable heathens, that never -heard, unless in scorn, of the Redeemer's name. He brought thee forth -in a land of light, in a reformed church, where knowledge and holiness -have as great advantage as any where in all the world; and not among -deluded, ignorant papists, where ambition must have been thy governor, -and pride and tyranny have given thee laws, and a formal, ceremonious -image of piety must have been thy religion. He gave thee parents that -educated thee in his fear, and not such as were profane and ignorant, -and would have restrained and persecuted thee from a holy life. He -spoke to thy conscience early in thy childhood, and prevented the -gross abominations which else thou hadst committed. He bore with the -folly and frailties of thy youth. He seasonably gave thee those books, -and teachers, and company, and helps, which were fittest for thee; and -blest them to the further awakening and instructing of thee, when he -passed by others, and left them in their sins. He taught thee to pray, -and heard thy prayer. He turned all thy fears and groans to thy -spiritual good. He pardoned all thy grievous sins: and since that, how -much hath he endured and forgiven! He gave thee seasonable and -necessary stripes, and brought thee up in the school of affliction; so -moderating them, that they might not disable or discourage thee, but -only correct thee, and keep thee from security, wantonness, stupidity, -and contempt of holy things, and might spoil all temptations to -ambition, worldliness, voluptuousness, and fleshly lust. By the -threatenings of great calamities and death, he hath frequently -awakened thee to cry to Heaven; and by as frequent and wonderful -deliverances, he hath answered thy prayers, and encouraged thee still -to wait upon him. He hath given thee the hearty prayers of many -hundreds of his faithful servants, and heard them for thee in many a -distress. He hath strangely preserved thee in manifold dangers. He -hath not made thee of the basest of the people, whose poverty might -tempt them to discontent; nor set thee upon the pinnacle of worldly -honour, where giddiness might have been thy ruin, and where -temptations to pride, and lust, and luxury, and enmity to a holy life, -are so violent that few escape them. He hath not set thee out upon a -sea of cares and vexations, worldly businesses and encumbrances; but -fed thee with food convenient for thee, and given thee leisure to walk -with God. He hath not chained thee to an unprofitable profession, nor -used thee as those that live like their beasts, to eat, and drink, and -sleep, and play, or live to live; but he hath called thee to the -noblest and sweetest work; when that hath been thy business, which -others were glad to taste of as a recreation and repast. He hath -allowed thee to converse with books, and with the best and wisest men, -and to spend thy days in sucking in delightful knowledge: and this is -not only for thy pleasure, but thy use; and not only for thyself, but -many others. O how many sweet and precious truths hath he allowed thee -to feed on all the day, when others are diverted, and commonly look at -them sometimes afar off! O how many precious hours hath he granted me, -in his holy assemblies, and in his honourable and most pleasant work! -How oft hath his day, and his holy uncorrupted ordinances, and the -communion of his saints, and the mentioning of his name and kingdom, -and the pleading of his cause with sinners, and the celebrating of his -praise, been my delight! O how many hundreds that he hath sent, have -wanted the abundant encouragement which I have had! When he hath seen -the disease of my despondent mind, he hath not tried me by denying me -success, nor suffered me, with Jonah, according to my inclination to -overrun his work; but hath enticed me on by continued encouragements, -and strewed all the way with mercies: but his mercies to me in the -souls of others, have been so great, that I shall secretly acknowledge -them, rather than here record them, where I must have respect to those -usual mercies of believers, which lie in the common road to heaven. -And how endless would it be to mention all! All the good that friends -and enemies have done me! All the wise and gracious disposals of his -providence; in every condition, and change of life, and change of -times, and in every place wherever he brought me! His every day's -renewed mercies! His support under all my languishings and weakness; -his plentiful supplies; his gracious helps; his daily pardons; and the -glorious hopes of a blessed immortality which his Son hath purchased, -and his covenant and Spirit sealed to me! O the mercies that are in -one Christ, one Holy Spirit, one holy Scripture, and in the blessed -God himself! These I have mentioned, unthankful heart, to shame thee -for thy want of love to God. And these I will leave upon record, to be -a witness for God against thy ingratitude, and to confound thee with -shame, if thou deny thy love to such a God. Every one of all these -mercies, and multitudes more, will rise up against thee, and shame -thee, before God and all the world, as a monster of unkindness, if -thou love not him that hath used thee thus. - -Here also consider what God is for your future good, as well as what -he hath been hitherto; how all-sufficient, how powerful, merciful, and -good. But of this more anon. - -_Direct._ VII. Improve the vanity and vexation of the creature, and -all thy disappointments, and injuries, and afflictions, to the -promoting of thy love to God.--And this by a double advantage: First, -by observing that there is nothing meet to divert thy love, or rob God -of it; unless thou wilt love thy trouble and distress! Secondly, that -thy love to God is the comfort by which thou must be supported under -the injuries and troubles which thou meetest with in the world; and -therefore to neglect it, is but to give up thyself to misery.--Is it -for nothing, O my soul, that God hath turned loose the world against -thee? that devils rage against thee; and wicked men do reproach and -slander thee, and seek thy ruin; and friends prove insufficient, and -as broken reeds? It had been as easy to God, to have prospered thee in -the world, and suited all things to thy own desires, and have strewed -thy way with the flowers of worldly comforts and delights; but he knew -thy proneness to undo thyself by carnal loves, and how easily thy -heart is enticed from thy God; and therefore he hath wisely and -mercifully ordered it, that thy temptations shall not be too strong, -and no creature shall appear to thee in an over amiable, tempting -dress. Therefore he hath suffered them to become thy enemies: and wilt -thou love an enemy better than thy God? what! an envious and malicious -world; a world of cares, and griefs, and pains; a weary, restless, -empty world? How deep and piercing are its injuries! How superficial -and deceitful is its friendship! How serious are its sorrows! What -toyish shows and dreams are its delights! How constant are its cares -and labours! How seldom and short are its flattering smiles! Its -comforts are disgraced by the certain expectation of succeeding -sorrows: its sorrows are heightened by the expectations of more: in -the midst of its flatteries, I hear something within me saying, Thou -must die: this is but the way to rottenness and dust: I see a -winding-sheet and a grave still before me: I foresee how I must lie in -pains and groans, and then become a loathsome corpse. And is this a -world to be more delighted in than God? What have I left me for my -support and solace, in the midst of all this vanity and vexation, but -to look to him that is the all-sufficient, sure, never-failing good? I -must love him, or I have nothing to love but enmity or deceit. And is -this the worst of God's design, in permitting and causing my pains and -disappointments here? It is but to drive my foolish heart unto -himself, that I may have the solid delights and happiness of his love. -O then let his blessed will be done! Come home, my soul, my wandering, -tired, grieved soul! Love, where thy love shall not be lost: love Him -that will not reject thee, nor deceive thee; nor requite thee as the -world doth, with injuries and abuse: despair not of entertainment, -though the world deny it thee. The peaceable region is above. In the -world thou must have trouble, that in Christ thou mayst have peace. -Retire to the harbour, if thou wouldst be free from storms. God will -receive thee, when the world doth cast thee off, if thou heartily cast -off the world for him.--Oh what a solace is it to the soul, to be -driven clearly from the world to God, and there to be exercised in -that sacred love, which will accompany us to the world of love! - -_Direct._ VIII. Labour for the truest and fullest conceptions of the -goodness and excellencies of God, which are his amiableness; and abhor -all misrepresentations of him as unlovely.--That which is apprehended -as unlovely cannot be loved; and that which is apprehended as evil, is -apprehended as unlovely. Therefore, it is the grand design of Satan to -hide God's goodness, and misrepresent him as evil: not to deny him to -be good in himself, for in that he hath no hope to be believed; but to -persuade men that he is not good to them, or to make them forget or -overlook his goodness. Not to persuade them that God is evil in -himself; but that he is evil to them, by restraining them from their -beloved sins, and hating them as sinners, and resolving to damn them -if they go on impenitently. This, which is part of the goodness of -God, he maketh them believe is evil, by engaging them in a way and -interest, which he knoweth that God is engaged against, and enticing -them under the strokes of his justice. And he tempteth believers -themselves to poor, diminutive, unworthy thoughts of the goodness and -mercifulness of God, and to continual apprehensions of his wrath and -terrors. And if he can make them believe that God is their enemy, and -think of him only as a consuming fire, how little are they like to -love him! If christians knew how much of the devil's malice against -God and them doth exercise itself in this, to make God appear to man -unlovely, they would more studiously watch against such -misrepresentations, and fly from them with greater hatred.[116] Not -that we must first, by the advice of arrogant reason, and self-love, -as some do, draw a false description of goodness and amiableness in -our minds, and make that the measure of our judgment of God, his -nature, attributes, and decrees; nor take his goodness to be only his -suitableness to our opinions, wills, and interest. But we must take -out from the word and works of God, that true description of his -goodness which he hath given of himself, and expunge out of our -conceits whatsoever is contrary to it. Think of God's goodness in -proportion with his other attributes.--O my soul, how unequally hast -thou thought of God! Thou easily believest that his power is -omnipotence, and that, his knowledge is omniscience; but of his -goodness, how narrow and poor are thy conceivings! as if it were -nothing to his power and knowledge. How oft hast thou been amazed in -the consideration of his greatness, and how seldom affected with the -apprehensions of his goodness! Thou gratifiest him that would have -thee believe and tremble as he doth himself, and not him that would -have thee believe and love. How oft hast thou suffered the malicious -enemy to accuse God to thee, and make thee believe that he is a hater -of man, and hateful to a man, or a hater of thee, that he might make -thee hate him! How oft hast thou suffered him to draw in thy thoughts -a false representation of thy dearest Lord, and show him to thee as in -that unlovely shape! How oft have thy conceptions dishonoured and -blasphemed his love and goodness, while thou hast seemed to magnify -his knowledge and his power! Think of him now as love itself, as -fuller of goodness than the sea of water, or the sun of light. Love -freely and boldly, without the stops of suspicions and fears, where -thou art sure thou canst never love enough; and if all the love of men -and angels were united in one flame, they could never love too much, -or come near the proportion of the glorious goodness which they love! -Cast thyself boldly into this ocean of delights. Though the narrowness -of thy own capacity confine thee, yet, as there are no bounds in the -object of thy love, let not false, unbelieving thoughts confine thee. -Oh that I were all eye, to see the glorious amiableness of my God! Oh -that I were all love, that I might be filled with his goodness! Oh -that all the passions of my soul were turned into this holy passion! -Oh that all my fears, and cares, and sorrows, were turned into love! -and that all the thoughts that confusedly crowd in upon me and molest -me, were turned into this one incessant thought, of the infinite -goodness of my God! Oh that all my tears and groanings, yea, and all -my other mirth and pleasures, were turned into the melodious songs of -love! and that the pulse, and voice, and operations of love, were all -the motion of my soul! Surely in heaven it will be so, though it is -not to be expected here. - -_Direct._ IX. The great means of promoting love to God, is duly to -behold him in his appearances to man, in the ways of nature, grace, -and glory. First, therefore, learn to understand and improve his -appearances in nature, and to see the Creator in all his works, and by -the knowledge and love of them to be raised to the knowledge and love -of him.--Though sin hath so disabled us to the due improvement of -these appearances of God in nature, that grace must restore us, before -we can do it effectually and acceptably; yet objectively nature is -still the same in substance, and affordeth us much help to the -knowledge and love of God. He knoweth nothing of the world aright, -that knoweth not God in it, and by it. Some note that the greatest -students in nature are not usually the best proficients in grace; and -that philosophers and physicians are seldom great admirers of piety; -but this is to judge of the wise by the foolish, and to impute the -ignorance and impiety of some, to others that abhor it. Doubtless he -is no philosopher, but a fool, that seeth not and admireth not the -Creator in his works. Indeed if a man do wholly give himself to know -the shape and form of letters, and to write them curiously, or cut -them in brass or stone, or to print them, and not to understand their -significations or use, no wonder if he be ignorant of the arts and -sciences, which those letters well understood would teach him; such a -man may be called an engraver, a scrivener, a printer, but not a -scholar: and no better can the atheist be called a philosopher or -learned man, that denieth the most wise Almighty Author, while he -beholdeth his works, when the nature and name of God is so plainly -engraven upon them all. It is a great part of a christian's daily -business, to see and admire God in his works, and to use them as steps -to ascend by to himself. Psal. cxi. 2-4, "The works of the Lord are -great, sought out of all them that have pleasure therein. His work is -honourable and glorious: and his righteousness endureth for ever. He -hath made his wonderful works to be remembered." Psal. cxliii. 5, "I -meditate on all thy works; I muse on the work of thy hands." Psal. -lxxvii. 12, "I will meditate also of all thy work, and talk of thy -doings." Psal. xcii. 4, 6, "For thou, Lord, hast made me glad through -thy work; I will triumph in the works of thy hands. A brutish man -knoweth not; neither doth a fool understand this." As the praising of -God's works, so the observing of God in his works, is much of the work -of a holy soul. Psal. cxlv. 3-7, 10, 17, "Great is the Lord, and -greatly to be praised; and his greatness is unsearchable. One -generation shall praise thy works to another, and shall declare thy -mighty acts. I will speak of the glorious honour of thy majesty, and -of thy wondrous works. And men shall speak of the might of thy -terrible acts; and I will declare thy greatness. They shall abundantly -utter the memory of thy great goodness, and shall sing of thy -righteousness. All thy works shall praise thee, O Lord; and thy saints -shall bless thee. The Lord is righteous in all his ways, and holy in -all his works." Rom. i. 19, 20, "That which may be known of God is -manifest to them; for God hath showed it unto them. For the invisible -things of him from the creation of the world are clearly seen, being -understood by the things that are made, even his eternal power and -Godhead; so that they are without excuse." If we converse in the world -as believers or rational creatures ought, we should as oft as David -repeat those words, Psal. cvii. "O that men would praise the Lord for -his goodness, and for his wondrous works to the children of men! And -let them sacrifice the sacrifices of thanksgiving, and declare his -works with rejoicing. They that go down to the sea in ships, that do -business in great waters; these see the works of the Lord, and his -wonders in the deep," ver. 21-24. But this is a subject fitter for a -volume (of physics theologically handled) than for so short a touch. -What an excellent book is the visible world for the daily study of a -holy soul! Light is not more visible to the eye in the sun, than the -goodness of God is in it and all the creatures to the mind. If I love -not God, when all the world revealeth his loveliness, and every -creature telleth me that he is good, what a blind and wicked heart -have I! O wonderful wisdom, and goodness, and power which appeareth in -every thing we see! in every tree, and plant, and flower; in every -bird, and beast, and fish; in every worm, and fly, and creeping thing; -in every part of the body of man or beast, much more in the admirable -composure of the whole; in the sun, and moon, and stars, and meteors; -in the lightning and thunder, the air and winds, the rain and waters, -the heat and cold, the fire and the earth, especially in the composed -frame of all, so far as we can see them set together; in the admirable -order and co-operation of all things; in their times and seasons, and -the wonderful usefulness of all for man. O how glorious is the power, -and wisdom, and goodness of God, in all the frame of nature! Every -creature silently speaks his praise, declaring him to man, whose -office is, as the world's high priest, to stand between them and the -great Creator, and expressly offer him the praise of all. Psal. viii. -3-6, 9, "When I consider the heavens, the work of thy fingers, the -moon and the stars, which thou hast ordained; what is man, that thou -art mindful of him? and the son of man, that thou visitest him? For -thou hast made him a little lower than the angels, and hast crowned -him with glory and honour. Thou madest him to have dominion over the -works of thy hands; thou hast put all things under his feet. O Lord, -our Lord, how excellent is thy name in all the earth!" "Oh that men -would praise the Lord for his goodness, and declare his wondrous works -to the children of men!" "The earth is full of the goodness of the -Lord," Psal. xxxiii. 5-9. Read Psal. lxv. Thus love God as appearing -in the works of nature. - -_Direct._ X. Study to know God as he appeareth more clearly to sinners -in his goodness in the works of grace; especially in his Son, his -covenant, and his saints, and there to love him, in the admiration of -his love.--Here love hath made itself an advantage of our sin and -unworthiness, of our necessities and miseries, of the law and justice, -and the flames of hell. The abounding of sin and misery hath glorified -abounding grace; that grace which fetcheth sons for God from among the -voluntary vassals of the devil, which fetcheth children of light out -of darkness, and living souls from among the dead, and heirs for -heaven from the gates of hell; and brings us as from the gallows to -the throne. 1. A believing view of the nature, undertaking, love, -obedience, doctrine, example, sufferings, intercession, and kingdom of -Jesus Christ, must needs inflame the believer's heart with an -answerable degree of the love of God. To look on a Christ and not to -love God, is to have eyes and not to see, and to overlook him while we -seem to look on him. He is the liveliest image of Infinite Goodness, -and the messenger of the most unsearchable, astonishing love, and the -purchaser of the most invaluable benefits that ever were revealed to -the sons of men. Our greatest love must he kindled by the greatest -revelations and communications of the love of God. And "greater love -hath no man than this, that a man lay down his life for his friends," -John xv. 13. That is, men have no dearer and clearer a way to express -their love to their friends; but that love is aggravated indeed, which -will express itself as far for enemies. "But God commendeth his love -toward us, in that, while we were yet sinners, Christ died for us. And -if, when we were enemies, we were reconciled to God by the death of -his Son, much more, being reconciled, we shall be saved by his life," -Rom. v. 8, 10. Steep, then, that stiff and hardened heart in the blood -of Christ, and it will melt: come near, with Thomas, and by the -passage of his wounds get near unto his heart, and it will change thy -unkind, unthankful heart into the very nature of love. Christ is the -best teacher of the lesson of love that ever the world had; who taught -it not only by his words, but by his blood, by his life, and by his -death: if thou canst not learn it of him thou canst never learn it. -Love is the greatest commander of love, and the most effectual -argument that can insuperably constrain us to it: and none ever loved -at the measure and rates that Christ hath loved. To stand by such a -fire is the way for a congealed heart to melt, and the coldest -affections to grow warm. A lively faith still holding Christ, the -glass of infinite love and goodness, before our faces, is the greatest -lesson in the art of love. - -2. Behold God also in his covenant of grace, which he hath made in -Christ. In that you may see such sure, such great and wonderful -mercies, freely given out to a world of sinners, and to yourselves -among the rest, as may afford abundant matter for love and -thankfulness to feed on while you live. There you may see how loth God -is that sinners should perish; how he delighteth in mercy; and how -great and unspeakable that mercy is. There you may see an act of -pardon and oblivion granted upon the reasonable condition of -believing, penitent acceptance, to all mankind; the sins that men -have been committing many years together, their wilful, heinous, -aggravated sins, you may there see pardoned by more aggravated mercy; -and the enemies of God reconciled to him, and condemned rebels saved -from hell, and brought into his family, and made his sons. Oh what an -image of the goodness of God is apparent in the tenor of his word and -covenant! Holiness and mercy make up the whole--they are expressed in -every leaf and line! The precepts, which seem too strict to sinners, -are but the perfect rules of holiness and love, for the health and -happiness of man. What loveliness did David find in the law itself! -and so should we, if we read it with his eyes and heart: it was -sweeter to him than honey; he loved it above gold, Psal. cxix. 127; -and, ver. 97, he crieth out, "O how I love thy law! it is my -meditation all the day." And must not the Lawgiver then be much more -lovely, whose goodness here appeareth to us? "Good and upright is the -Lord; therefore will he teach sinners in the way," Psal. xxv. 8. "I -will delight myself in thy commandments, which I have loved: my hands -also will I lift up to thy commandments, which I have loved; and I -will meditate in thy statutes," Psal. cxix. 47, 48. How delightfully -then should I love and meditate on the blessed Author of this holy -law! But how can I read the history of love, the strange design of -grace in Christ, the mystery which the angels desirously pry into, the -promises of life to lost and miserable sinners, and not feel the power -of love transform me? "Behold, with what love the Father hath loved -us, that we should be called the sons of God," 1 John iii. 1. How doth -God shed abroad his love upon our hearts, but by opening to us the -superabundance of it in his word, and opening our hearts by his Spirit -to perceive it? Oh when a poor sinner that first had felt the load of -sin, and the wrath of God, shall feelingly read or hear what mercy is -tendered to him in the covenant of grace, and hear Christ's messengers -tell him, from God, that all things are now ready; and therefore -invite him to the heavenly feast, and even compel him to come in, what -melting love must this affect the sinner's heart with! When we see the -grant of life eternal sealed to us by the blood of Christ, and a -pardoning, justifying, saving covenant, so freely made and surely -confirmed to us, by that God whom we had so much offended, oh what an -incentive is here for love! - -When I mention the covenant I imply the sacraments, which are but its -appendants or confirming seals, and the investing the believer -solemnly with its benefits. But in these God is pleased to condescend -to the most familiar communion with his church, that love and -thankfulness might want no helps. There it is that the love of God in -Christ applieth itself most closely to particular sinners; and the -meat or drink will be sweet in the mouth, which was not sweet to us on -the table at all. Oh how many a heart hath this affected! How many -have felt the stirrings of that love, which before they felt not, when -they have seen Christ crucified before their eyes, and have heard the -minister, in his name and at his command, bid them "take," and "eat," -and "drink;" commanding them not to refuse their Saviour, but take him -and the benefits of his blood as their own; assuring them of his -good-will and readiness to forgive and save them. - -3. Behold also the loveliness of God in his holy ones, who bear his -image, and are advanced by his love and mercy. If you are christians -indeed, you are taught of God to love his servants, and to see an -excellency in the saints on earth, and make them the people of your -delight, Psal. xvi. 1, 2; 1 Thess. iv. 9. And this must needs acquaint -you with the greater amiableness, in the most holy God, that made them -holy. Oh how oft have the feeling and heavenly prayers of lively -believers excited those affections in me which before I felt not! How -oft have I been warmed with their heavenly discourse! How amiable is -that holy, heavenly disposition and conversation which appeareth in -them! Their faith, their love, their trust in God, their cheerful -obedience, their hatred of sin, their desire of the good of all, their -meekness and patience; how much do these advance them above the -ignorant, sensual, proud, malignant, and ungodly world! How good then -is that God that makes men good! And how little is the goodness of the -best of men, compared to his unmeasurable goodness! Whenever your -converse with holy men stirs up your love to them, rise by it -presently to the God of saints, and let all be turned to him that -giveth all to them and to you. - -And as the excellency of the saints, so their privilege and great -advancement, should show you the goodness of God, that doth advance -them. As oft as thou seest a saint, how poor and mean in the world -soever, thou seest a living monument of the abundant kindness of the -Lord. Thou seest a child of God, a member of Christ, an heir of -heaven. Thou seest one that hath all his sins forgiven him, and is -snatched as a brand out of the fire, and delivered from the power of -Satan, and translated into the kingdom of Christ. Thou seest one for -whom Christ hath conquered the powers of hell; and one that is freed -from the bondage of the flesh; and one that, of the devil's slave, is -made a priest, to offer up the sacrifices of praise to God. Thou seest -one that hath the Spirit of God within him; and one that hath daily -intercourse with heaven, and audience with God, and is dearly beloved -by him in Christ. Thou seest in flesh a companion of angels, and one -that hath the divine nature, and must shortly be above the stars in -glory, and must be with Christ, and must love and magnify God for -ever. And is not the amiableness of God apparent, in such mercy -bestowed upon sinful man? And should we not now begin to admire him in -his saints, and glorify him in believers, who will come with thousands -of his angels, to be glorified and admired in them at the last? 2 -Thess. 1. 10. Oh the abundant deliverances, preservations, provisions, -encouragements, which all his servants receive from God! Who ever saw -the just forsaken, even while they think themselves forsaken? "For the -Lord loveth judgment, and forsaketh not his saints; they are preserved -for ever. The law of his God is in his heart; none of his steps shall -slide. Mark the perfect man, and behold the upright; for the end of -that man is peace," Psal. xxxvii. 25, 28, 31, 37. "Precious in the -sight of the Lord is the death of his saints," Psal. cxvi. 15. "Ye -that love the Lord, hate evil: he preserveth the souls of his saints; -he delivereth them out of the hand of the wicked. Light is sown for -the righteous, and gladness for the upright in heart," Psal. xcvii. -10, 11. "O love the Lord all his saints! for the Lord preserveth the -faithful, and plentifully rewardeth the proud doer," Psal. xxxi. 23. - -_Direct._ XI. Insist not so much on your desires after vision, as to -undervalue the lower apprehensions of faith; but love God by the way -of faith, as in order to the love of intuition. - -We are exceeding apt to be over-desirous of sight; and to take nothing -as an object fit to affect us, which sense perceiveth not. When we -have the surest evidence of the truth of things unseen, it hardly -satisfieth us, unless we may see or feel. And hereupon, our love to -God is hindered; while we think of him as if he were not, or take the -apprehensions of faith as if they were uncertain, and little differed -from a dream. Yea, it proveth the ground of most dangerous temptations -to infidelity itself. While we take that knowledge which we have of -God, in the way of faith, the love and communion which is exercised -thereby, to be as nothing; we are next tempted to think, that there is -no true knowledge of God, and communion with him, to be attained. And -when we have been searching and striving long, and find that we can -reach no more, we are tempted to think, that the soul of man is made -but as the beasts, for present things, and is incapable of those -higher things which are revealed in the gospel; and that if it were -indeed a life to come, and man were made to enjoy his God, we should -get nearer to him than we are, and know him more, and love him -better.--But is it nothing, O presumptuous soul, to see God in a -glass, in order to a nearer sight? Is it nothing to have the heavenly -Jerusalem described and promised to thee, unless thou see it and -possess it? Wilt thou travel to no place, but what thou seest all the -way? Wouldst thou have no difference betwixt earth and heaven? What -canst thou have more in heaven, than immediate intuition? Wouldst thou -have no life of trial, in the obedience of faith, before the life of -fruition and reward? Or canst thou think that a life of sight and -sense is fit for trial and preparation, to show who is meet for the -rewarding life? Unthankful soul! Compare thy state with that of -brutes: is it nothing for thee to know thy Maker in the works of his -creation and providence, and in the revelations of grace, and the -belief of promised immortality, unless thou presently see him in his -glory; when these thy fellow-creatures know him not at all? Compare -thyself now, with thyself as heretofore, in the days of thy ignorance -and carnality. Hadst thou then any such knowledge of God, as thou now -undervaluest? or any such communion with him, as thou now accountest -next to none? When the light first shined in thine eyes, and thou -hadst first experience of the knowledge of God, thou thoughtest it -something, and rejoicedst in the light: if then thou couldst have -suddenly attained but to so much as thou hast now attained, wouldst -thou have called it nothing? Would it not have seemed a greater -treasure to thee, than to have known both the Indies as thine own? O -be not unthankful for the little which thou hast received, when God -might have shut thee out in that darkness which the greatest part of -the world lieth in, and have left thee to thyself, to have desired no -higher knowledge, than such as may feed thy fancy, and pride, and -lust. Art thou so far drowned in flesh and sense, as to take -intellectual apprehensions for dreams, unless thy sense may see and -feel? Wilt thou take thy soul, thyself for nothing, because thou art -not to be seen or felt? Shall no subjects honour and obey their king, -but they that have seen his court and him? Desire the fullest and the -nearest sight, the purest and the strongest love; and desire and spare -not the life where all this will be had: but take heed of being too -hasty with God, and unthankful for the mercies of the way. Know better -the difference betwixt thy travel and thy home; and know what is fit -for passengers to expect. Humbly submit to an obedient waiting in a -life of faith; and make much of the testament of Christ, till thou be -at age to possess the inheritance. Thou must live, and love, and run, -and fight, and conquer, and suffer by faith, if ever thou wilt come to -see and to possess the crown. - -_Direct._ XII. It is a powerful means to kindle the love of God in a -believer, to foresee by faith the glory of heaven, and what God will -be there to his saints for ever.[117]--And thus to behold God in his -glory, is the use of grace. Though the manner of knowing him thus by -faith, be far short of what we there expect, yet it is the same God -and glory that now we believe, which then we must more openly behold. -And therefore, as that apprehension of love will inconceivably excel -the highest which can be here attained; so the forethoughts of that -doth excel all other arguments and means to affect us here; and will -raise us as high as means can raise us. The greatest things, and -greatest interest of our souls, being there, will greatly raise us to -the love of God, if any thing will do it: to foresee how near him we -shall be ere long; and what a glorious proof we shall have of his good -will; and how our souls will be ravished everlastingly with his love! -To think what hearts the blessed have that see his glory, and live -with Christ! how full of love they are! and what a delight it is to -them thus to love! must needs affect the heart of a believer.--Lift up -thy head, poor drowsy sinner! look up to heaven, and think where thou -must live for ever! Think what the holy ones of God are doing! Do they -love God, or do they not? Must it not then be thy life and work for -ever? And canst thou forbear to love him now, that is bringing thee to -such a world of love? Thou wouldst love him more, that would give thee -security to possess a kingdom which thou never sawest, than him that -giveth thee but some toy in the hand. And let it not seem too distant -to affect thee: the time is as nothing till thou wilt be there: thou -knowest not but thou mayst be there this night. There thou shalt see -the Maker of the worlds, and know the mysteries of his wondrous works. -There thou shalt see thy blessed Lord, and feel that love which thou -readest of in the gospel, and enjoy the fruits of it for ever. There -thou shalt see him that suffered for thee, and rose again, whom angels -see and worship in his glory. Thou shalt see there a more desirable -sight, than those that saw him heal the blind, and lame, and sick, and -raise the dead; or those that saw him in his transfiguration; or those -that saw him on the cross, or after his resurrection; or than Stephen -saw when he was stoned; or Paul when he was converted; yea, more than -it is like he saw when he was in his rapture, in the third heavens! O -who can think believingly on the life which we must there shortly -live, the glory which we must see, the love which we must receive, and -the love which we must exercise, and not feel the fire begin to flame, -and the glass in which we see the Lord become a burning-glass to our -affections!--Christ and heaven are the books which we must be often -reading; the glasses in which we must daily gaze, if ever we will be -good proficients and practitioners in the art of holy love. - -_Direct._ XIII. Exercise your souls so frequently and diligently in -this way of love, that the method of it may be familiar to you, and -the means and motives still at hand, and you may presently be able to -fall into the way, as one that is well acquainted with it, and may not -be distracted and lost in generals, as not knowing where to fix your -thoughts.--I know no methods alone will serve to raise the dead, and -cause a carnal, senseless heart to love the Lord. But I know that many -honest hearts, that have the spirit of love within them, have great -need to be warned, that they quench not the Spirit; and great need to -be directed how to stir up the grace which is given them: and that -many live a more dull, or distracted, uncomfortable life, than they -would do, if they wanted not skill and diligence. The soul is most -backward to this highest work, and therefore hath the greater need of -helps: and the best have so much need as that it is well if all will -serve to keep up loving and grateful thoughts of God upon their minds. -And when every trade, and art, and science, requireth diligence, -exercise, and experience, and all are bunglers at it at the first, can -we reasonably think that we are like to attain any high degrees, with -slight, and short, and seldom thoughts? - -_Direct._ XIV. Yet let not weak-headed or melancholy persons set -themselves on those methods or lengths of meditation, which their -heads cannot bear; lest the tempter get advantage of them, and abate -their love, by making religion seem a torment to them; but let such -take up with shorter, obvious meditations, and exercise their love in -an active, obediential way of living.--That is the best physic that is -fitted to the patient's strength and case: and that is the best shoe -that is meetest for the foot, and not that which is the biggest or the -finest. It is a great design of Satan, to make all duties grievous and -burdensome to us; and thereby to cast us into continual pain, and -fear, and trouble, and so destroy our delight in God, and -consequently, our love. Therefore pretend not to disability for carnal -unwillingness and laziness of mind; but yet mar not all by grasping at -more than you are able to bear. Take on you as you are able, and -increase your work, if God increase your strength. If a melancholy -person crack his brain with immoderate, unseasonable endeavours, he -will but disable himself for all. - -_Direct._ XV. Keep clear, and hold fast the evidences of thy sincerity, -that thou mayst perceive thy interest in the love of God, and resist the -temptations which would hide his love to thee, and cause thee to doubt -of it, or deny it.--Satan hath not his end when he hath troubled thee, -and robbed thee of thy peace and comfort; it is worse that he is seeking -to effect by this: his malice is more against God, than against thee; -and more against God and thee, in this point of love, than in any other -grace or duty. He knoweth that God esteemeth this most; and he knoweth -if he could kill thy love, he kills thy soul. And he knoweth how natural -it is to man, to love those that love him, and hate those that hate him, -be they never so excellent in themselves. And therefore, if he can -persuade thee into despair, and to think that God hateth thee, and is -resolved to damn thee, he will not despair of drawing thee to hate God. -Or if he do but bring thee to fear that he loveth thee not, he will -think accordingly to abate thy love. I know that a truly gracious soul -keepeth up its love, when it loseth its assurance; and mourneth, and -longeth, and seeketh in love, when it cannot triumph and rejoice in -love: but yet there are some prints left on the heart, of its former -apprehensions of the love of God: and such souls exceedingly -disadvantage themselves as to the exercises of love, and make it a work -of wondrous difficulty. Oh! it will exceedingly kindle love, when we can -see God's surest love-tokens in our hearts, and look to the promises, -and say, They are all mine; and think of heaven, as that which shall -certainly be our own: and can say with Thomas, "My Lord, and my God:" -and with Paul, that "The life which I live in the flesh, I live by the -faith of the Son of God, that loved me, and gave himself for me." Denial -of our grace may seem to be humility, but it tendeth to extinguish love -and gratitude. - -But, you will say, I must avoid soul-delusion and pharisaical -ostentation on the other side; and few reach assurance; how then -should we keep up the love of God? - -[Sidenote: Signs of the love of God.] - -_Answ._ 1. Though I am not come to the point of trying and discerning -grace, I shall give you this much help in the way, because it is so -useful to the exercises of love. (1.) If you have not enjoying, -delighting love, yet try whether you have not desiring, seeking love. -Love appeareth as truly in desiring and seeking good as in delighting -in it. Poor men show their love of the world, by desiring and seeking -it, as much as rich men do in delighting in it. What is it that you -most desire and seek? (2.) Or if this be so weak that you scarce -discern it, do you not find a mourning and lamenting love? You show -that you loved your money, by mourning when you lose it; and that you -loved your friend by grieving for his death, as well as by delighting -in him while he lived. If you heartily lament it as your greatest -unhappiness and loss, when you think that God doth cast you off, and -that you are void of grace, and cannot serve and honour him as you -would, this shows you are not void of love. (3.) If you feel not that -you love him, do you feel that you would fain love him, and that you -love to love him? If you do so, it is a sign that you do love him? -When you do not only desire to find such an evidence of salvation in -you, but when you desire love itself, and love to love God. Had you -not rather have a heart to love him perfectly, than to have all the -riches in the world? Had you not rather live in the love of God, if -you could reach it, than to live in any earthly pleasure? If so, be -sure he hath your hearts. The will is the love, and the heart; if God -have your will he hath your heart and love. (4.) What hath your hearts -if he have them not? Is there any thing that you prefer and seek -before him, and that you had rather have than him? Can you be content -without him, and let him go, in exchange for any earthly pleasure? If -not, it is a sign he hath your hearts. You love him savingly if you -set more by nothing else than by him. (5.) Do you love his holy image -in his word? Do you delight and meditate in his law? Psal. i. 2. Is it -in your hearts? Psal. xl. 8. Or do you pray, "Incline my heart unto -thy testimonies?" Psal. cxix. 36. If you love God's image in his word, -(the wisdom and holiness of it,) you love God. (6.) Do you love his -image on his children? If you love them for their heavenly wisdom and -holiness, you so far love God. He that loveth the candle for its -light, doth love the light itself and the sun: he that loveth the wise -and holy, for their wisdom and holiness, doth love wisdom and holiness -themselves. The word and the saints being more in the reach of our -sensible apprehensions, than God himself is, we ordinarily feel our -love to them, more sensibly than our love to God; when indeed it is -God, in his word and servants, that we love, 1 John iii. 14; Psal. xv. -4. (7.) Though for want of assurance you feel not the delights of -love, have you not a heart that would delight in it, more than in all -the riches of the world, if you could but get assurance of your -interest? Would it not comfort you more than any thing, if you could -be sure he loveth you, and could perfectly love him and obey him? If -so, it is not for want of love that you delight not in him, but for -want of assurance. So that if God have thy heart, either in a -delighting love, or a seeking and desiring, or a lamenting, mourning -love, he will not despise it or reject it. "He is nigh to them that -be of a broken heart," Psal. xxxiv. 18. "A broken and contrite heart -is his sacrifice, which he will not despise," Psal. li. 17. The "good -Lord will have mercy on every one that prepareth their hearts to seek -him, though they do it not according to the preparation of the -sanctuary," 2 Chron. xxx. 18, 19. By these evidences, you may discern -the sincerity of love in small degrees: and so you may make love the -occasion of more love, by discerning that goodness of God which is -manifested to you in the least. - -2. But suppose you cannot yet attain assurance; neglect not to improve -that goodness and mercy of God which he revealeth to you in the state -that you are in. Love him, but as Infinite Goodness should be loved, -who "so loved the world as to give his only begotten Son, that -whosoever believeth in him should not perish, but have everlasting -life," John iii. 16. Love him, as the most blessed and merciful God, -who made you and all things, and hath given to the world a universal -pardon, on condition of their penitent acceptance, and offereth them -everlasting life, and all this purchased by the blood of Christ. Love -him, as one that offereth you reconciliation, and entreateth you to be -saved: and as one that delighteth not in the death of the wicked, but -rather that they turn and live: and as one that would have all men to -be saved, and come to the knowledge of the truth, though he will save -none but the penitent, that do acknowledge the truth. And when you -love him sincerely on these accounts, you will have the evidence of -his special love to you. - -_Direct._ XVI. Improve thy sense of natural and friendly love, to raise -thee to the love of God.--When thou seest or feelest what love a parent -hath to children, and a husband to a wife, or a wife to a husband, or -faithful friends to one another; think then,--What love do I owe to God! -Oh how inconsiderable is the loveliness of a child, a wife, a friend, -the best of creatures, in comparison of the loveliness of God! Unworthy -soul! canst thou love a drop of goodness in thy friend; and canst thou -not love the ocean of goodness in thy God? Is a spark in the creature -more amiable than the fire that kindled it? Thou canst love thy friend -for all his blemishes, his ignorance, his passions, and manifold -imperfections: and canst thou not love thy God, who hath none of these, -nor any thing to discourage or damp thy love? Thou lovest, and -deservedly lovest thy friend, because he loveth thee, and deals friendly -with thee: but oh how much greater is the love of God! Did ever friend -love thee as he hath loved thee? Did ever friend do for thee as he hath -done? He gave thee thy being, thy daily safety, and all the mercies of -thy life! He gave thee his Son, his Spirit, and his grace! He pardoned -thy sins, and took thee into his favour, and adopted thee for his son, -and an heir of heaven! He will glorify thee with angels in the presence -of his glory! How should such a friend as this be loved! How far above -all mortal friends! Their love and friendship is but a token and message -of his love. Because he loveth thee, he sendeth thee kindness and mercy -by thy friend: and when their kindness ceaseth, or can do thee no good, -his kindness will continue, and comfort thee for ever. Love them -therefore as the messengers of his love; but love him in them, and love -them for him, and love him much more. - -_Direct._ XVII. Think oft, how delightful a life it would be to thee, if -thou couldst but live in the love of God: and then the complacency will -provoke desire, and desire will turn thy face towards God, till thou -feel that thou lovest him.--The love of a friend hath its sweetness and -delight: and when we love them, we feel such pleasure in our love, that -we love to love them. How pleasant then would it be to love thy God!--O -blessed, joyful life, if I could but love him as much as I desire to -love him! How freely could I leave the ambitious, and the covetous, and -the sensual, and voluptuous, to their doting, delusory, swinish love! -How easily could I spare all earthly pleasures! How near should I come -to the angelical life! Could I love God as I would love him, it would -fill me with continual pleasure, and be the sweetest feast that a soul -can have. How easily would it quench all carnal love! How far would it -raise me above these transitory things! How much should I contemn them, -and pity the wretches that know no better, and have their portion in -this life! How readily should I obey, and how pleasant would obedience -be! How sweet would all my meditations be, when every thought is full of -love! How sweet would all my prayers be, when constraining love did -bring me unto God, and indite and animate every word! How sweet would -sacraments be, when my ascending, flaming love, should meet that -wonderful, descending love which cometh from heaven to call me thither, -and in living bread and spiritual wine is the nourishment and cordial of -my soul! How sweet would all my speeches be, when love commanded them, -and every word were full of love! How quiet would my conscience be, if -it had never any of this accusation against me, to cast in my face, to -my shame and confusion, that I am wanting in love to the blessed God! Oh -could I but love God with such a powerful love as his love and goodness -should command, I should no more question my sincerity, nor doubt any -more of his love to me. How freely then should I acknowledge his grace, -and how heartily should I give him thanks for my justification, -sanctification, and adoption, which now I mention with doubt and fear! -Oh how it would lift up my soul unto his praise, and make it my delight -to speak good of his name! What a purifying fire would love be in my -breast, to burn up my corruptions! It would endure nothing to enter or -abide within me, that is contrary to the will and interest of my Lord; -but hate every motion that tendeth to dishonour and displease him. It -would fill my soul with so much of heaven, as would make me long to be -in heaven, and make death welcome, which is now so terrible. Instead of -these withdrawing, shrinking fears, I should desire to depart and to be -with Christ, as being best of all. Oh how easily should I bear any -burden of reproach, or loss, or want, when I thus loved God and were -assured of his love! How light would the cross be! And how honourable -and joyful would it seem, to be imprisoned, reviled, spit upon, and -buffeted for the sake of Christ! How desirable would the flames of -martyrdom seem, for the testifying of my love to him that loved me at -dearer rates than I can love him! Lord, is there no more of this blessed -life of love to be attained here on earth? When all the world reveals -thy goodness; when thy Son hath come down to declare thy love, in so -full and wonderful a manner; when thy word hath opened us a window into -heaven, where afar off we may discern thy glory; yet, shall our hearts -be clods, and ice? O pity this unkind, unnatural soul! this dead, -insensible, disaffected soul! Teach me, by thy Spirit, the art of love! -Love me, not only so as to convince me that I have abundant cause to -love thee above all, but love me, so as to constrain me to it, by the -magnetical, attractive power of thy goodness, and the insuperable -operations of thy omnipotent love. - -_Direct._ XVIII. In thy meditations upon all these incentives of love, -preach them over earnestly to thy heart, and expostulate and plead -with it by way of soliloquy, till thou feel the fire begin to -burn.--Do not only think on the arguments of love, but dispute it out -with thy conscience, and by expostulating, earnest reasonings with thy -heart, endeavour to affect it. There is much more moving force in this -earnest talking to ourselves, than in bare cogitation, that breaks not -out into mental words. Imitate the most powerful preacher that ever -thou wast acquainted with: and just as he pleadeth the case with his -hearers, and urgeth the truth and duty on them, by reason and -importunity, so do thou in secret with thyself. There is more in this -than most christians are aware of, or use to practise. It is a great -part of a christian's skill and duty, to be a good preacher to -himself. This is a lawful and a gainful way of preaching. Nobody here -can make question of thy call, nor deny thee a licence, nor silence -thee, if thou silence not thyself. Two or three sermons a week from -others, is a fair proportion; but two or three sermons a day from -thyself, is ordinarily too little. Therefore, I have added soliloquies -to many of these directions for love, to show you how, by such -pleadings with yourselves, to affect your hearts, and kindle love. - -And oh that this might be the happy fruit of these directions with -thee that art now reading or hearing them! that thou wouldst but offer -up thy flaming heart to Jesus Christ our great High Priest, to be -presented an acceptable sacrifice to God! Or, if it flame not in love -as thou desirest, yet give it up to the Holy Spirit to increase the -flames. Thou little knowest how much God setteth by a heart. He -calleth to thee himself, "My son, give me thy heart," Prov. xxiii. 26. -Without it, he cares not for any thing that thou canst give him: he -cares not for thy fairest words without it: he cares not for thy -loudest prayers without it: he cares not for thy costliest alms or -sacrifices, if he have not thy heart. "If thou give all thy goods to -feed the poor, and give thy body to be burned, and have not love, it -will profit thee nothing. If thou speak with the tongue of men and -angels, and hast not love, thou art but as sounding brass, or a -tinkling cymbal. If thou canst prophesy and preach to admiration, and -understand all mysteries and knowledge, and hast faith to do miracles, -and have not love, thou art nothing," 1 Cor. xiii. 1-3. Thou hast but -a shadow, and wantest that which is the substance and life of all. -Come then, and make an agreement with God, and resolve now to offer to -him thy heart. He asketh thee for nothing which thou hast not: it is -not for riches or lands that he seeketh to thee; for then the poor -might say as Peter, "Silver and gold have I none:" give him but such -as thou hast, and it sufficeth. He knoweth that it is a polluted, -sinful heart; but give it him, and he will make it clean. He knoweth -that it is an unkind heart, that hath stood out too long; but give it -him yet, and he will pardon and accept it. He knoweth that it is an -unworthy heart; but give it him, and he will be its worth: only see -that you give it him entirely and unreservedly; for he will not -bargain with the devil, or the world, for the dividing of thy heart -between them. A half-heart and a hollow heart, that is but lent him -till fleshly interest or necessity shall call for it again, he will -not accept. Only resign it to him, and do but consent that thy heart -be his, and entirely and absolutely his, and he will take it and use -it as his own. It is his own by title: let it be also so by thy -consent. If God have it not, who shall have it? Shall the world, or -pride, or fleshly lust? Did they make it, or did they purchase it? -Will they be better to thee in the time of thy extremity? Do they bid -more for thy heart than God will give thee? He will give thee his -Son, and his Spirit, and image, and the forgiveness of all thy sins: -if the greatest gain, or honour, or pleasure will win it and purchase -it, he will have it: if heaven will buy it, he will not break with -thee for the price. Have the world and sin a greater price than this -to give thee? And what dost thou think that he will do with thy heart? -and how will he use it, that thou art loth to give it him? Will he -blind it, and deceive it, and corrupt it, and abuse it, and at last -torment it, as Satan will do? No; he will more illuminate it, and -cleanse it, and quicken it, Psal. li. 10; Eph. ii. 1; Jer. xxiv. 7. He -will make it new, and heal and save it, Ezek. xxxvi. 26; 2 Cor. v. 17; -Tit. iii. 3, 5, and ii. 14. He will advance and honour it, with the -highest relations, employments, and delight; for Christ hath said, -John xii. 26, "If any man serve me, let him follow me; and where I am, -there shall also my servant be: if any man serve me, him will my -Father honour." He will love it, and govern it, and comfort it, and -the heart that is delivered to him shall be kept near unto his own: -John xvi. 27, "For the Father himself loveth you," saith Christ, -"because ye have loved me." Whereas if thou deliver not thy heart to -him, it will feed on the poison of luscious vanity, which will gripe -and tear it when it is down; it will be like a house that nothing -dwelleth in but dogs, and flies, and worms, and snakes; it will be -like one that is lost in the wilderness, or in the night, that tireth -himself in seeking the way home, and the longer the worse; despair and -restlessness will be its companions for ever. Let me now once more in -the name of God bespeak thy heart. I will not use his commands or -threatenings to thee now, (though these as seconds must be used,) -because that love must have attractive arguments, and is not raised by -mere authority or fear: if there be not love and goodness enough in -God, to deserve the highest affections of every reasonable creature, -then let him go, and give thy heart to one that is better. Hear how -God pleadeth his own cause with an unkind, unthankful people, Mic. vi. -2, 3, "Hear, O ye mountains, the Lord's controversy. O my people, what -have I done unto thee? and wherein have I wearied thee? testify -against me." What is there in him to turn away thy heart? Let malice -itself say the worst, without notorious impudence, against him: what -hath he ever done that deserveth thy disaffection and neglect? What -wouldst thou have to win a heart that is not in him? For which of his -mercies or excellencies is it, that thou thus contemnest and abusest -him? What dost thou want that he cannot, yea, or will not give thee? -Doth not thy tongue speak honourably of his goodness, while thy heart -contradicteth it, and denieth all? What hast thou found that will -prove better to thee? Is it sin or God that must be thy glory, rest, -and joy, if thou wilt not be a fire-brand of restlessness and misery -for ever? What sayest thou yet, sinner? Shall God, or the world and -fleshly pleasures, have thy heart? Art thou not yet convinced which -best deserveth it, and which will be best to it? Canst thou be a loser -by him? Will he make it worse, and sin make it better? Or wilt thou -ever have cause to repent of giving it up to God, as thou hast of -giving it to the world and sin? I tell thee, if God have not thy -heart, it were well for thee if thou hadst no heart.--I had a thousand -times rather have the heart of a dog, or the basest creature, than -that man's heart that followeth his fleshly lusts, and is not -unfeignedly delivered up to God, through Christ. - -If I have not prevailed with your hearts for God, by all that I have -said, your consciences shall yet bear me witness, that I showed you -God's title, and love, and goodness, and said that which ought to have -prevailed; and you shall find ere long, who it is that will have the -worst of it: but if you resolve and give them presently to God, he -will entertain them, and sanctify, and save them; and this happy day -and work will be the angels' joy, Luke xv. 7, 10; and it will be my -joy, and especially your own everlasting joy. - - * * * * * - -[Sidenote: To trust in God.] - -_Grand Direct._ XII. Trust God with that soul and body which thou hast -delivered up and dedicated to him; and quiet thy mind in his love and -faithfulness, whatever shall appear unto thee, or befall thee in the -world. - -I shall here briefly show you, 1. What is the nature of this trust in -God.[118] 2. What are the contraries to it. 3. What are the -counterfeits of it. 4. The usefulness of it. And then, 5, I shall give -you some directions how to attain and exercise it. - -1. To trust in God, is, upon the apprehension of the all-sufficiency, -goodness, and faithfulness of God, to quiet our hearts in the -expectation of the safety or benefits from him which we desire, -rejecting the cares, and fears, and griefs that would disquiet them, if -they had not the refuge of these hopes.[119] It containeth in it a -crediting the word or nature of God, or judging it to be a sufficient -ground of our security and expectation: and then security and -expectation built upon that ground, make up the rest of the nature of -trust. Looking for the benefit, and finding a complacency and quietness -of mind in the ground discovered, and ceasing all other cares and fears, -which would else disquiet us. Aquinas and other school-men often call -affiance, _spes roborata_, a confirmed hope. There is a twofold trust in -God: one is, for that which he hath not promised to do, but yet we think -that we find reason sufficient, from his nature itself, and relations, -to expect: this may be more or less certain and strong, as our -collection of the will of God, from his nature, is more or less sure and -clear. The other is, when we have not only God's nature, but his promise -also to trust upon: and this giveth us a certainty, if we certainly -understand his promise. To the last sort I may reduce that trust in God -for particular benefits, when we have only a promise in general, which -maketh not the particulars known and certain to us: as the promise, that -all shall work together for our good, doth give us but a probability of -health or outward protection and deliverances, because we are uncertain -how far they are for our good. All that is promised is sure; but whether -this or that be good for us, must be otherwise known. But those general -promises which contain particulars as surely known as the promise -itself, do make every one of the particular benefits as sure, by -promise, as the general: as, the promise of the pardon of all our sins, -ascertaineth us of the pardon of every sin in particular. Where there is -a promise, we trust God's faithfulness as well as his nature; but where -there is none, we trust his nature only. As a child doth quietly trust -his parents, without a promise, that they will not kill, or torment, or -forsake him. But because man is apt to make false collections of God's -will from his nature, he hath given us such clear expressions of it in -his word, as may bring us above uncertain probabilities, and are -sufficient for faith to ground upon (supposing God's properties) for our -government and peace. And it is certain that all collections of God's -will which are contrary to his word, are the errors of the collector. - -In what I have said in this direction, I desire you chiefly to observe -these three things: 1. That God's nature and love are the sufficient, -general security to the soul. 2. That his promise is the sufficient, -particular security. 3. And that our unfeigned self-dedication to him, -is our sufficient evidence of our interest in his love and covenant, -which may warrant our special trust and expectations. - -II. The contraries to trust in God, are: 1. Privative: not trusting -him: not seeing the ground of just security in his love and promise: -not crediting what is seen: not ceasing disquietness and distrustful -cares and fears. 2. Positive distrust: supposing the all-sufficiency, -goodness, and promises of God, are not sufficient grounds of our -expectation and security; and thereupon disquieting our minds with -sinful fears, and griefs, and cares, and shifting endeavours for -ourselves some other way. And this hath various degrees: in some it is -predominant; in others not. 3. Opposite or adverse: when we trust -ourselves, or friends, or wealth, or something else instead of God, -either against him, without him, or in co-ordination with him. - -III. The counterfeits of this trust are these: 1. When indeed we trust -in our wit, or power, or shifts, or friends, or in some means or -creatures only, or in co-ordination with God; but pretend and think -that we do it but in subordination to him, and that our primary trust -is in him alone. The detection of this is by trying how we can trust -God alone, when he giveth us a promise and no probable means. 2. -Pretending to trust God alone in the neglect of those means which he -hath appointed us to use, and in the neglect of those duties which he -hath made the condition of his promises; and this trust is but a -self-deceiving cover for sin and sloth. 3. Pretending to trust God in -the use of self-devised, sinful means; when he hath promised a -blessing to no such means, but threatened them with a curse. 4. -Thinking we trust God, when it is some false revelation of the devil, -or some delusion of deceivers, or some dream, or fancy, or brain-sick, -proud conceit of our own, which indeed we believe, and ground our -trust upon: as those do that are deluded by false prophets and false -teachers, and fantastical fancies of their corrupted imaginations. 6. -When men in presumption and carnal security will rashly venture their -souls in the darkness of uncertainty, (as well as in the neglect of a -holy life,) and cast away all the sense of their miserable state; and -all the necessary fear and care that tended to their recovery; and -persuade themselves that they are in no great danger, or that their -care will do no good, and call all this a trusting God with their -salvation. 7. A pretending to trust God for that which is contrary to -his nature: as to love the wicked with complacency, or to take them -into heaven. 8. A pretending to trust God for that which is contrary -to his word: as to save the unregenerate and unholy; and so "not -believing him" itself, is taken for a believing in him, or trusting -him. 9. Pretending to believe and trust him for that which neither his -nature or his word did ever declare to be his will, in matters which -he hath kept secret, or never gave us any revelation of; such is that -which some call a particular faith: as to believe in prayer that some -particular never promised shall be granted, because we ask it, or -because we feel a strong persuasion that it will be so. - -[Sidenote: Of particular faith.] - -_Quest._ But is not such a particular faith and trust divine and -solid?--_Answ._ To expect any particular mercy which God's nature, or -word, or works do tell us that he will give, is sound and -warrantable: and to expect any particular thing which by inspiration, -prophecy, or true extraordinary revelation shall be made known to us; -for this is a word of God: but all other belief and expectation is but -self-promising and self-deceiving. And wise men will not easily take -themselves for prophets, nor take any thing for an inspiration, or -divine, extraordinary revelation, which bringeth not the testimony of -cogent evidence. - -IV. There are three great uses and benefits of this trust in God, which -highly commend it to us, and make it necessary. 1. It is necessary to -our acknowledgment and honouring of God. It is a cordial, practical -confession of his power, and wisdom, and goodness, and truth: for where -any one of these is wanting, there is no ground of rational trust. And -the greater the danger or assault against us is, the more God is -acknowledged and honoured by our trust; for then we declare, that no -creature or impediment can disappoint his will: but that his power is -above all power, and his wisdom above all wisdom, and his goodness and -fidelity constant and invincible. Whereas distrust is a denying of God -in some of his attributes, or a suspecting of him. 2. It is necessary to -ourselves, for the quiet, and peace, and comfort of our minds, which -else will be left unavoidably to continual disquietness and pain, by -vexatious fears, and griefs, and cares, unless stupidity or deceit -should ease them. 3. It is necessary to prevent the errors and sinful -miscarriage of our lives. For if we trust not in God, we shall spend all -our thoughts and labours in the use of sinful means; we shall be -trusting idolatrously to the creature, and we shall be shifting for -ourselves by lies or any unlawful means, and lose ourselves by saving -ourselves, as from God, or without God. - -Hence it is, that trust in God is so frequently and earnestly -commanded in the Scriptures, and such blessings promised to it, as if -it were the sum of godliness and religion. Jer. xvii. 5, 7, "Cursed be -the man that trusteth in man, and maketh flesh his arm, and whose -heart departeth from the Lord.--Blessed is the man that trusteth in -the Lord, and whose hope the Lord is." Prov. xvi. 20, "Whoso trusteth -in the Lord, happy is he." Psal. ii. 12, "Blessed are all they that -put their trust in him." So Psal. lxxxiv. 12; xxxiv. 8, "O taste and -see that the Lord is good: blessed is the man that trusteth in him." -See Psal. xxxii. 10; lvii. 1; lxxxvi. 2; xxii. 4, 5, 8. Safety, -stability, comfort, salvation, all mercies are promised to them that -trust in God, Psal. xxxiv. 22; xxxvii. 3, 5, 40; xci. 2, 4; cxxv. 1; -Isa. 1. 10. So faith in Christ is called trust, Matt. xii. 21; Eph. i. -12, 13. And idolaters and worldlings are described by trusting in -their idols and their wealth, Psal. cxv. 8; cxxxv. 18; Amos vi. 1; -Mark x. 24; Prov. xi. 28; xxviii. 26. - - - _Directions for a quieting and comforting Trust in God._ - -_Direct._ I. Let thy soul retain the deepest impression of the -almightiness, wisdom, goodness, and faithfulness of God, and how -certainly all persons, things, and events are in his power; and how -impotent all the world is to resist him, and that nothing can hurt thee -but by his consent.--The principal means for a confirmed confidence in -God is to know him, and to know that all things that we can fear are -nothing, and can do nothing, but by his command, and motion, or -permission. I am not afraid of a bird or a worm, because I know it is -too weak for me: and if I rightly apprehend how much all creatures are -too weak for God, and how sufficient God is to deliver me, his trust -would quiet me. Isa. xli. 10, "Fear thou not; for I am with thee: be not -dismayed; for I am thy God: I will strengthen thee; yea, I will help -thee; yea, I will uphold thee." So ver. 13, 14; xliii. 1; xliv. 2, 8. -Psal. ix. 10, "They that know thy name will put their trust in thee." -Isa. li. 7, 8, "Hearken unto me, ye that know righteousness, the people -in whose heart is my law; fear ye not the reproach of men, neither be -afraid of their revilings: for the moth shall eat them up like a -garment, and the worm shall eat them like wool." - -_Direct._ II. Labour for a sound and clear understanding of the -promises of God, that thou mayst know how far he calleth thee to trust -in him.--For to think that he promiseth what he doth not, is not to -trust him, but to deceive thyself; and to think that he doth not -promise what indeed he doth, is to cast away the ground of trust. - -_Direct._ III. Yield not to the tempter, who would either entice thee -into terrifying guilt, and blot thine evidences, or else hide them -from thee, and keep thee doubtful and suspicious of the love of -God.--For almost all that the distrustful soul hath to say for itself, -to justify its distrust, is, I am not sure that the promises are mine. -Remember still, that a heart dedicated to God, or consenting to his -covenant, is your fullest evidence; and suffer not this to be hid or -blotted. Wilful sin and guiltiness breeds fears, and will interrupt -your trust and quiet till it be forsaken. - -_Direct._ IV. Remember the grounds of confidence and quietness which -God hath given you in his Son, his covenant, his Spirit, his -sacraments, and your own and others' manifold experiences. I name them -all together, because I would have you set them all together before -your eyes. Will he not give you "all things with him," that hath -"given you his Son?" Rom. viii. 32. Is not Christ a sufficient -undertaker and encourager? Are not his covenant, promise, and oath -sufficient security for you? "Wherein God, willing more abundantly to -show to the heirs of the promise the immutability of his counsel, -confirmed it by an oath; that by two immutable things in which it was -impossible for God to lie, we might have a strong consolation," Heb. -vi. 17, 18. And are not the heavenly seal and earnest of his Spirit -sufficient to confirm us? 2 Cor. i. 22; and v. 5; Eph. i. 13, 14, and -iv. 30. And have you tried God so oft, and yet cannot you trust him? -Our frequent experiences, though the least of all these helps of -trust, are very powerful, because they are near us, and almost satisfy -sense itself; when all our bones say, "Lord, who is like unto thee, -who deliverest the poor?" &c. Psal. xxxv. 10. - -_Direct._ V. Consider of the greatness of the sin of distrust; how it -denieth God in his attributes, and usually supposeth the creature to -be above him.--Either thou doubtest of, or deniest his power to help -thee, or his wisdom as deficient in making his promises, or finding -out the means of thy deliverance, or his goodness and love, as if he -would deceive thee, and so his truth and faithfulness in his promises. -And if thou fear a man, how great soever, when God calleth thee to -trust him for thy help, what dost thou but say, This man is more -powerful than God? or, God cannot deliver me out of his hands? If it -be want, or sickness, or death which thou fearest, what dost thou but -say in thy heart, that God either knoweth not what is best for thee so -well as thou knowest thyself, or else is not powerful or gracious -enough to give it? nor true enough to keep his promise? "He that -believeth not, makes God a liar," 1 John v. 10, 11. - -_Direct._ VI. Remember that trusting God doth, as it were, oblige him, -and distrusting him doth greatly disoblige him, especially when any -thing else is trusted before him.--If any man trust you upon any -encouragement given him by you, you will take yourselves obliged to be -trusty to him, and not to fail any honest trust; but if he trust you -not, or trust another, you will turn him off to those that he hath -trusted. God may say to thee, Let them help thee whom thou hast -trusted: thou trustest not in me, and therefore I fail not thy trust -when I forsake thee. - -_Direct._ VII. Remember that thou must trust in God, or in -nothing.--For nothing is more sure, nor more frequently experienced, -than that all things else are utterly insufficient to be our help. -Shall we choose a broken reed, that we know beforehand will both -deceive and pierce us? Woe to the man that hath no surer a foundation -for his trust than creatures! The greatest of them are unable; and the -best of them are untrusty and deceitful. How sad is thy case, if God -turn thee off to these for help in the hour of thy extremity! Then -wilt thou perceive, that "it is better to trust in the Lord, than to -put any confidence in princes," Psal. cxviii. 8, 9. "The righteous -also shall see, and fear, and laugh at him: Lo, this is the man that -made not God his strength, but trusted in the abundance of his riches, -and strengthened himself in his wickedness," Psal. lii. 6, 7. "But -they that trust in the Lord shall be as mount Zion, that cannot be -removed, but abideth for ever," Psal. cxxv. 1. Creatures will -certainly deceive thy trust, but so will not God. - -_Direct._ VIII. Believe and remember the particular providence of God, -which regardeth the falling of a sparrow on the ground, and numbereth -the very hairs of your heads, Matt. x. 30.--And can you distrust him, -that is so punctually regardful of your least concernments? that is -always present, and watcheth over you? You need not fear his absence, -disregard, forgetfulness, or insufficiency. Doth he number your hairs, -and doth he not number your groans, and prayers, and tears? How then -doth he wipe away your tears, and put them all as in his bottle! Psal. -lvi. 8; Rev. vii. 17. - -_Direct._ IX. Compare God with thy dearest and most faithful friend, -and then think how boldly thou canst trust that friend if thy life or -welfare were wholly in his hand; and how much more boldly thou -shouldst trust in God, who is more wise, and kind, and merciful, and -trusty, than any mortal man can be.--When thou art in want, in prison, -in sickness, and in pain, expecting death, think now, if my life, or -health, or liberty were absolutely in the power of my surest friend, -how quietly could I wait, and how confidently could I cast away my -fears, though I had no promise what he would do with me; for I know he -would do nothing but what is for my good: and is not God to be trusted -in much more? Indeed a friend would ease my pain, or supply my wants, -or save my life, when God will not: but that is not because God is -less kind, but because he is more wise, and better knoweth what -tendeth to my hurt or good. My friend would pull off the plaster as -soon as I complain of smart; but God will stay till it have done the -cure. But, surely, God is more to be trusted for my real, final good, -though my friend be forwarder to give me ease. All friends may fail; -but God never faileth. - -_Direct._ X. Make use of the natural love of quietness, and thy -natural weariness of tormenting cares, and fears, and sorrows, to move -thee to cast thyself on God, and quiet thy soul in trusting on -him.--For God hath purposely made thyself and all things else -insufficient, unsatisfactory, and vexatious to thee, that thou -mightest be driven to rest on him alone, when nothing else affords -thee rest. Cares, and fears, and unquietness of mind are such thorns -and briers as nature cannot love or be content with: and you may be -sure that you can no way be delivered from them, but by trusting upon -God. And will you choose care and torment, when so sure and cheap a -way of ease is set before you? Who can endure to have fears torment -him, and cares feed daily upon his heart, that may safely be delivered -from it? An ulcerated, festered, pained mind, is a greater calamity, -than any bodily distress alone. And if you be cast upon your own care, -or committed to the trust of any creature, you can never rationally -have peace. For your own ease and comfort then betake yourselves to -God, and cast all your care and burden on him, who careth for you, and -knoweth perfectly what you want, 1 Pet. v. 7; Matt. vi. 32. Read often -Matt. vi. from ver. 24. How sweet an ease and quietness is it to the -mind that can confidently trust in God! How quiet is he from the -storms of trouble, and the sickness of mind, which others are -distressed with! Isa. xxvi. 3, 4, "Thou wilt keep him in perfect -peace, whose mind is stayed on thee: because he trusteth in thee. -Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting -strength." Psal. cxii. 7, 8, "He shall not be afraid of evil tidings: -his heart is fixed, trusting in the Lord. His heart is established; he -shall not be afraid." Psal. xxxi. 19, 20, 24, "Oh how great is thy -goodness, which thou hast laid up for them that fear thee; which thou -hast wrought for them that trust in thee, before the sons of men! Thou -shalt hide them in the secret of thy presence from the pride of man; -thou shalt keep them secretly in a pavilion from the strife of -tongues. Be of good courage, and he shall strengthen your heart, all -ye that hope in the Lord." Psal. lvi. 3, 4, "What time I am afraid, I -will trust in thee. In God I will praise his word; in God have I put -my trust: I will not fear what flesh can do unto me." How easy and -sweet a life is this! - -_Direct._ XI. Remember that distrust is a pregnant, multiplying sin, -and will carry thee to all iniquity and misery if thou suffer it to -prevail.--Distrusting God is but our entrance upon a life of error, -sin, and woe. It presently sets us on idolatrous confidence on flesh, -and sinful shifts, and stretching conscience; it deludeth our -judgments, and maketh every thing seem lawful which seems necessary to -our safety and welfare; and every thing seem necessary, without which -man cannot accomplish it. All sinful compliances, and temporizings, -and man-pleasing, and believing sinful means to be no sin, proceed -from this distrust of God. - -_Direct._ XII. Suffer not distrustful thoughts and reasonings in thy -mind, but cast them out, and command them to be gone.--Cogitations are -the instruments of good and evil in the mind of man; they cannot be -acted but by thoughts, and the will hath more command of the thoughts -than it hath immediately of the passions themselves. If you cannot -trust God so quietly as you would, nor keep under every fearful -apprehension, yet keep out, or cast out, the thoughts which exercise -your sin, and turn your thoughts to something else. If thoughts do not -actuate it, your distrustful fears and cares will vanish. What are -your cares, but the turmoiling of your thoughts? continually feeding -upon difficulties and trouble, and tiring themselves with hunting -about for help? Cast away the thoughts, and the cares are gone. You -may do much in this if you will, though it be difficult. Matt. vi. 25, -"Take no thought for your life, what ye shall eat, or what ye shall -drink, nor yet for your bodies, what ye shall put on." Ver. 27, 28, -"Which of you, by taking thought, can add one cubit to his stature? -And why take ye thought for raiment?" - -_Direct._ XIII. When commands will not prevail, rebuke and chide thy -unbelieving heart, and reason it out of its distrustful cares, and -fears, and sorrows.--Say to it, as David oft, Psal. xlii. and xliii. -"Why art thou cast down, O my soul? and why art thou so disquieted -within me? Trust in God, for I shall yet give him thanks, who is the -health of my countenance, and my God." O foolish soul! hast thou yet -learned no better to know thy God? Doth he support the heavens and the -earth, and the whole creation? and yet canst not thou rely upon him? -Is he not wise enough to be trusted with the conduct and disposal of -thee? Is he not good and gracious enough to be trusted with thy life, -estate, and name, and welfare? Is he not great and powerful enough to -be trusted against the greatest danger, or difficulties, or opposition -that ever can befall thee? Is he not true and faithful enough to be -trusted, whatever improbabilities may arise before thee? Where dwelt -the man, and what was his name, that ever trusted him in vain, or was -ever failed or deceived by him? Are not his Son, and Spirit, and -covenant, and oath, sufficient pledges of his love for thy security? -How oft hath he performed his promises to thee, and heard thy cries, -and helped and saved thee in thy distress! How oft hath he confuted -thine unbelief, and shamed thy distrustful fears and cares! and then -thou couldst resolve to trust him better in the next distress. And -shall all his wonders of mercy be forgotten? and all thy confessions, -thanksgivings, and promises be now repented of, contradicted, or -recanted, by thy renewed distrust and unbelief? Is he not the same -God, that hath so frequently and abundantly had mercy on thee? Is he -not the same God, that hath saved all that trusted in him, and wrought -such wonders for his servants in the earth, and brought so many safe -to heaven? "Our fathers trusted in him; they trusted, and he delivered -them; they cried to him, and were delivered; they trusted in him, and -were not confounded," Psal. xxii. 4, 5. And is he not sufficient for -thee, that is sufficient for all the world? Who ever sped ill that -trusted in him? or who hath prospered by trusting in themselves or any -other, without him, or against him? Unworthy soul! wilt thou -atheistically deny the sufficiency, or truth, or goodness of thy God? -Shall thy distrust deny him, or blaspheme him? Wilt thou idolatrously -set up a worm above him? Is there more in man, or any thing else, to -hurt or ruin thee, than in God to save thee? Whom wilt thou trust, if -thou trust not God? Darest thou think that any other is fitter for thy -confidence? Thou wouldst be quiet and confident if thy dearest friend -had thy life or welfare in his hands; and art thou troubled now it is -in the hands of God? Is he enough to be our endless happiness in -heaven, and not to be thy confidence on earth? Canst thou trust him to -raise thy body from the dust, and not raise thy state, or name, or -troubled mind? Either take him for thy rock and hope, or never pretend -to take him for thy God. If thou trust not in him, thou must despair, -or trust against him; and whom wilt thou trust to save thee from him? -Hadst thou no more encouragement to trust him but this, that he hath -bid thee trust him, thou mightest be sure he never would deceive thee. -Lament, therefore, thy disquietment and self-tormenting fears; lament -thy injurious distrust of thy most dear Almighty Father. Choose not -vexation, when the harbour of his love is open to secure thee. If men -or devils are against thee, say as those believers, Dan. iii. 16, 17, -"We are not careful to answer thee in this matter; our God whom we -serve is able to deliver us." Go on, with Daniel, chap. vi. in praying -to thy God, and trust him with the lions' jaws. "Commit thy way unto -the Lord; trust in him, and he shall bring it to pass," Psal. xxxvii. -5. "Some trust in chariots, and some in horses, but I will remember -the name of the Lord our God," Psal. xx. 7. "Trust in him, for he is -thy help and shield," Psal. cxv. 9-11. - -_Direct._ XIV. Take not the sayings of the tempter or thy own -distrustful heart for the sayings of God, or for any reason against thy -confidence in him.--Some take all the malicious suggestions of the -devil, for reasons of their disquietness and fears, as if it were the -Spirit of God that raised all the terrors and molestations in them, -which are raised by the enemy of God and them: and they fear when Satan -bids them, thinking it is the Spirit of God; and they dare not trust God -when he commandeth them, for fear lest it be the will of Satan. Some are -so strongly affected with their own conceits and fancies, that they -think God saith all that their hearts or fancies say, and make one fear -the reason of another. Thy heart is not so wise or good, as that thou -shouldst take all its words for the words of God. Thy "flesh and thy -heart" may "fail thee," when God, who is the "rock of thy heart and thy -portion," will never fail, Psal. lxxiii. 26. Thy heart may say, I have -no grace, no help, no hope, when God never said so, Psal. lxxvii. 7-10. -Thy heart may say, I am a reprobate, forsaken of God, he will not hear -me, the time of grace is past, when God never said so. Thy heart may -say, I am undone, I can find no comfort in any friend, no evidence of -grace within me, no comfort in God, in Christ, or in the promises, no -comfort in my life, which is but a burden to me; I cannot pray, I cannot -believe, I cannot answer the objections of Satan, I can strive no longer -against my fears, I cannot bear my wounded conscience. All this is the -failing of the heart; but proveth not any failing of God, whose grace is -sufficient for thee, and his strength is manifested perfect in thy -weakness. The heart hath a thousand sayings and conceits, which God is -utterly against. - -_Direct._ XV. When you cannot exercise a trust of assurance, exercise -the trust of general faith, and hope, and the quiet submission of -thyself to the holy will of God.--The common pretence of distrust is, -I know not that I am a child of God; and, it beseems the ungodly to -fear his wrath. But, as the gospel is tidings of great joy to any -people where it cometh, so it is a word of hope and trust. At least -trust God so far as Infinite Goodness should be trusted, who will damn -none but the finally obstinate refusers of his saving grace.[120] And -with Aaron, Lev. x. 3, hold your peace, when he is glorifying himself -in his corrections. Remember, that the will of God is never misguided; -that it is the beginning and end of all things, Rev. iv. 11; Rom. xi. -36; that it never willeth any thing but good; that it is the centre -and end of all our wills. There is no rest or quietness for our wills, -but in the will of God: and his will is always for the good of them -that truly desire to be conformed to it, by obedience to his commands, -and submission to his disposal. Say, therefore, with your Saviour, -"Father, if it be thy will, let this cup pass from me; but not as I -will, but as thou wilt." There is nothing got by struggling against -the will of God; nor any thing lost by a quiet submission to it. And, -if thou love it, and desire to obey and please it, trust in it, for it -will surely save thee. - - * * * * * - -[Sidenote: For a delight in God.] - -_Grand Direct._ XIII. Diligently labour that God and holiness may be -thy chief delight: and this holy delight may be the ordinary -temperament of thy religion. - - - _Directions for Delighting ourselves in God._ - -_Direct._ I. Rightly understand what delight in God it is that you -must seek and exercise.--It is not a mere sensitive delight, which is -exercised about the objects of sense or fantasy, and is common to -beasts with men: nor is it the delights of immediate intuition of God, -such as the blessed have in heaven: nor is it an enthusiastic delight, -consisting in irrational raptures and joys, of which we can give no -account of the reason.[121] Nor is it a delight inconsistent with -sorrow and fear, when they are duties; but it is the solid, rational -complacency of the soul in God and holiness, arising from the -apprehensions of that in him, which is justly delectable to us. And it -is such, as, in estimation of its object, and inward complacency and -gladness, though not in passionate joy or mirth, must excel our -delight in temporal pleasure; and must be the end of all our -humiliations, and other inferior duties. - -_Direct._ II. Understand how much of this holy delight may be hoped -for on earth.[122]--Though too many christians feel much more fear and -sorrow in their religion than delight, yet every true christian doth -esteem God more delectable, or fit and worthy of his delights, if he -could enjoy him; whereas to the carnal, fleshly things do seem more -fit to be their delights. And though most christians reach not very -high in their delights in God, yet God hath prescribed us such means, -in which, if we faithfully used them, we might reach much higher. And -this much we might well expect: 1. So much as might make our lives -incomparably more quiet, contented, and pleasant to us, than are the -lives of the greatest or happiest worldlings. 2. So much as might make -our thoughts of God and the life to come, to be ready, welcome, -pleasant thoughts to us. 3. So much as might greatly prevail against -our inordinate griefs and fears, and our backwardness to duties, and -weariness in them, and might make religion an ordinary pleasure. 4. So -much as might take off our hankering desire after unnecessary -recreations and unlawful pleasures of the flesh. 5. So much as might -sweeten all our mercies to us, with a spiritual perfume or relish. 6. -So much as might make some sufferings joyful, and the rest more easy -to us. 7. And so much as might make the thoughts of death less -terrible to us, and make us desire to be with Christ. - -[Sidenote: Psal. lxviii. 3-5; lxix. 30, &c.] - -_Direct._ III. Understand what there is in God and holiness, which is -fit to be the soul's delight.--As, 1. Behold him in the infinite -perfections of his being; his omnipotence, omniscience, and his -goodness; his holiness, eternity, immutability, &c. And as your eye -delighteth in an excellent picture, or a comely building, or fields, -or gardens, not because they are yours, but because they are a -delectable object to the eye; so let your minds delight themselves in -God, considered in himself, as the only object of highest delight. 2. -Delight yourselves also in his relative attributes, in which are -expressed his goodness to his creatures: as his all-sufficiency, and -faithfulness or truth, his benignity, his mercy, and compassion, and -patience to sinners, and his justice unto all. 3. Delight yourselves -in him as his glory appeareth in his wondrous works, of creation and -daily providence. 4. Delight yourselves in him as he is related to -you, as your God and Father, and as all your interest, hope, and -happiness are in him alone. 5. Delight yourselves in him as his -excellencies shine forth in his blessed Son. 6. And as they appear in -the wisdom and goodness of his word, in all the precepts and promises -of the gospel, Psal. cxix. 162; Jer. xv. 16. 7. Delight thyself in his -image, though but imperfectly printed on thy soul; and also on his -holy servants, Gal. ii. 20; 1 Cor. xv. 10; 2 Cor. vii. 18. 8. Delight -yourselves in the consideration of the glory which he hath from all -his creatures, and the universal fulfilling of his will: as the -prosperity and happiness of your friend delighteth you, and the -success of any excellent enterprises, and the praise of excellent -things and persons, and as you have a special delight in the success -of truth, and the flourishing order, and unity, and peace, and -prosperity of kingdoms, especially of the church, much more than in -your personal prosperity (unless you have selfish, private, base, -unmanly dispositions); so much more should you delight in the glory -and happiness of God. 9. Delight yourselves in the safety which you -have in his favour and defence: and the treasury which you have in his -all-sufficiency and love, for your continual supplies in every want, -and deliverance in every danger; and the ground of quiet contentedness -and confidence which is offered to fearful souls in him. 10. Delight -yourselves in the particular discoveries of his common mercies to the -world, and his special mercies to his saints; and his personal mercies -to yourselves, from your birth to this moment; both upon your souls, -and bodies, and friends, and name, and estates, and affairs in all -relations. 11. Delight yourselves in the privilege you enjoy of -speaking to him, and of him, and hearing from him, and adoring and -worshipping him, and singing and publishing his praise, and in the -communion which your souls may have with him through Christ, on his -days, and at all times, in his sacraments, and in all your lives. And -say as Solomon, 1 Kings viii. 27, "And will God indeed dwell on earth? -Will he dwell and walk with sinful men? When the heaven of heavens -cannot contain him." Psal. xl. 16, "Let those that seek him rejoice -and be glad in him;" and cxxii. 1, let us be glad to go to the house -of the Lord, and join with his holy assemblies in his worship. Psal. -xlvi. 4, "The streams" of his grace "make glad the city of God, the -holy tabernacles of the Most High: God is in the midst of her; she -shall not be moved." 12. Delight yourselves above all in the -forethoughts and hope of the glory which you shall see and enjoy for -ever. I do but name all these for your memory, because they are before -spoken of in the directions for love. - -[Sidenote: How much God is for his servants' delights.] - -_Direct._ IV. Understand how much these holy delights are pleasing -unto God, and how much he is for his people's pleasure.--For it much -hindereth the joy of many christians, that they think it is against -the will of God, that such as they should so much rejoice; or at least -that they apprehend not how much he hath commanded it, and how great a -duty it is, and how much pleasing to their God. Consider, 1. It is not -for nothing that the nature of man is made capable of higher and -larger delights, than the brutish, sensual nature is:[123] and that in -this we are made little lower than angels. 2. Nor is it for nothing -that God hath made delight and complacency, the most powerful, -commanding affection, and the end of all the other passions, which -they professedly subserve and seek; and the most natural, inseparable -affection of the soul, there being none that desireth not delight. 3. -Nor is it in vain that God hath provided and offered such plenty of -most excellent objects for our delight, especially himself, in his -attributes, love, mercy, Son, Spirit, and kingdom: which brutes were -not made to know or to enjoy. 4. Nor hath he given us in vain, such -excellent, convenient, and various helps, and inferior preparations -which tend to our delight; even for body and mind, to further our -delight in God. 5. Nor is it in vain that he maketh us yet more nearly -capable by his Spirit; even by affecting humiliations, and mortifying, -cleansing, illuminating, and quickening works: and that the kingdom of -heaven consisteth in righteousness, peace, and joy in the Holy Ghost: -and that the Spirit hath undertaken to be the comforter of believers, -who is sent upon no low or needless work. 6. Nor did Christ purchase -his people's joys in vain, by the price of his grievous sufferings and -sorrows. Having borne our griefs, and being made a man of sorrows, -that we that see him not, might rejoice in believing, with joy -unspeakable and full of glory. 7. Nor is it in vain that he hath -filled his word with such matter of delight and comfort, in the -gladdest tidings that could come to man, and in such free, and full, -and faithful promises. 8. Nor hath he multiplied his commands for his -rejoicing and delight, in vain; again and again commanding us to -rejoice, and always to rejoice. 9. Nor is it insignificant that he -hath forbidden those worldly cares, and fears, and griefs which would -devour their joys: nor that he hath so clearly showed them the way to -joy, and blameth them if they walk not in it. 10. He filleth up their -lives with mercies, and matter of delight, by his direction, support, -provisions, and disposals: and all this in their way of trial, and in -the valley of tears. 11. How tender is he of their sufferings and -sorrows; not afflicting willingly, nor delighting to grieve the sons -of men. 12. He taketh not away their delight and comfort, till they -cast it away themselves, by sinning, or self-afflicting, or neglecting -his proposed pleasures. 13. He never faileth to meet them with his -delights, while they walk in the way prescribed to that end: unless -when it tendeth to their greater pleasure, to have some present -interruption of the pleasure.[124] 14. In their greatest needs, when -themselves and other helps must fail, he giveth them ofttimes the -greatest joys. 15. And he taketh their delights and sorrows as if they -were his own. In all their afflictions he is afflicted, and he -delighteth in their welfare, and rejoiceth over them to do them good. -Cannot you see the will of your Father in all this? 16. If you cannot, -yet lift up your heads, and foresee the eternal delights which he hath -prepared for you, when you shall enter into your Master's joy: and -then judge whether God be for your delight? - -[Sidenote: Reasons for delight in God.] - -_Direct._ V. Take special notice of the reasons why God commandeth you -to delight in him, and consequently how much of religion consisteth in -these delights.--1. Thou vilifiest and dishonourest him, if thou judge -him not the worthiest for thy delights. 2. If thou delight not in him, -thy thoughts of God will be seldom, or unwelcome and unpleasant -thoughts. 3. And thy speeches of him will be seldom, or heartless, -forced speeches. Who knoweth not how readily our thoughts and tongues -do follow our delight? Be it house, or land, or books, or friends, or -actions, which are our delight, we need no force to bring our thoughts -to them. The worldling thinks and tasteth of his wealth and business; -the proud man, of his dignities and honour; the voluptuous beast, of -his lusts, and sports, and meats, and drinks; because they most -delight in these. And so must the christian of his God, and hopes, and -holy business, as being his delight.[125] 4. It will keep you away -from holy duties, in which you should have communion with God, if you -have no delight in God and them. This makes so many neglect both -public and secret worship, because they have no delight in it; when -those that delight in it are ready in taking all opportunities. 5. It -will corrupt your judgments, and draw you to think that a little is -enough, and that serious diligence is unnecessary preciseness, and -that one quarter of your duty is an excess. A man that hath no delight -in God and godliness, is easily drawn to think, that little, and -seldom, and cold, and formal, and heartless, lifeless preaching and -praying may serve the turn, and any lip-service is acceptable to God, -and that more is more ado than needs. And hence, he will be further -drawn to reproach those that go beyond him, to quiet his own -conscience, and save his own reputation; and at last be a forlorn, -Satanical reviler, hater, and persecutor of the serious, holy -worshippers of God. Jer. vi. 10, "Behold, the word of the Lord is a -reproach to them: they have no delight in it: therefore I am full of -the fury of the Lord." 6. If you delight not in it, you will do that -which you do, without a heart, with backwardness and weariness: as -your ox draweth unwillingly in the yoke, and is glad when you unyoke -him: and as your horse that goeth against his will, and will go no -longer than he feels the spur, when delight would cause alacrity and -unweariedness. 7. It makes men apt to quarrel with the word, and every -weakness in the minister offendeth them, as sick stomachs that have -some fault or other still to find with their meat. 8. It greatly -inclineth men to carnal and forbidden pleasures, because they taste -not the higher and more excellent delights. Taverns, and ale-houses, -plays, and whores, cards, and dice, and excess of recreation, must be -sought out for them, as Saul sought a witch and a musician instead of -God. It would be the most effectual answer to all the silly reasonings -of the voluptuous, when they are pleading for the lawfulness of their -unnecessary, foolish, time-wasting sports, if we could but help them -to the heavenly nature and hearts that more delight in God.[126] This -better pleasure is an argument that would do more to confute and -banish their sinful pleasure, than a twelvemonth's disputing or -preaching will do with them, while they are strangers to the soul's -delight in God. Then they would rather say to their companions, O come -and taste those high delights, which we have found in God! 9. The want -of a delight in God and holiness, doth leave the soul as a prey to -sorrows: every affliction that assaulteth it may do its worst, and -hath its full blow at the naked, unfortified heart: for creature -delights will prove but a poor preservative to it. 10. This want of a -delight in God and holiness, is the way to apostasy itself. Few men -will hold on in a way that they have no delight in, when all other -delights must be forsaken for it. The caged hypocrite, while he is -cooped up to a stricter life than he himself desires, even while he -seemeth to serve him, is loathsome to God; for the body without the -will is but a carcass or carrion in his eyes. If you had rather not -serve God, you do not serve him while you seem to serve him. If you -had rather live in sin, you do live in sin, reputatively, while you -forbear the outward act: for in God's account, the heart, or will, is -the man: and what a man had rather be (habitually) that he is indeed. -And yet, this hypocrite will be still looking for a hole to get out of -his cage, and forsake his unbeloved outside of religion: like a beast -that is driven in a way that he is loth to go, and will be turning out -at every gap. All these mischiefs follow the want of delight in God. - -On the contrary, the benefits which follow our delight in God, -(besides the sweetness of it,) are unspeakable. Those which are -contrary to the forementioned hurts, I leave to your own -consideration. 1. Delight in God will prove that thou knowest him, and -lovest him, and that thou art prepared for his kingdom; for all that -truly delight in him shall enjoy him. 2. Prosperity, which is but the -small addition of earthly things, will not easily corrupt thee or -transport thee. 3. Adversity, which is the withholding of earthly -delights, will not much grieve thee, or easily deject thee. 4. Thou -wilt receive more profit by a sermon, or good book, or conference, -which thou delightest in, than others, that delight not in them, will -do in many. 5. All thy service will be sweet to thyself, and -acceptable to God: if thou delight in him, he doth certainly delight -in thee, Psal. cxlix. 4; cxlvii. 11; 1 Chron. xxix. 17. 6. Thou hast a -continual feast with thee, which may sweeten all the crosses of thy -life, and afford thee greater joy than thy sorrow is, in thy saddest -case. 7. When you delight in God, your creature delight will be -sanctified to you, and warrantable in its proper place; which in -others is idolatrous, or corrupt. These, with many other, are the -benefits of delight in God. - -_Direct._ VI. Consider how suitable God and holiness are to be the -matter of thy delight, and take heed of all temptations which would -represent him as unsuitable to you.--He is, 1. Most perfect and blessed -in himself. 2. And full of all that thou canst need. 3. He hath all the -world at his command for thy relief. 4. He is nearest to thee in -presence and relation in the world. 5. He hath fitted all things in -religion to thy delight, for matter, variety, and benefit. 6. He will be -a certain and constant delight to thee: and a durable delight, when all -others fail. Thy soul came from him, and therefore naturally should tend -to him: it is from him, and for him, and therefore must rest in him, or -have no rest. We delight in the house where we were born, and in our -native country, and in our parents; and every thing inclineth to its own -original: and so should the soul to its Creator. - -_Direct._ VII. Corrupt not your minds and appetites with contrary -delights.--Addict not yourselves to fleshly pleasures: taste nothing -that is forbidden. Sorrow itself is not such an enemy to spiritual -delights, as sensual, sinful pleasures are. O leave your beastly and -your childish pleasures, and come and feast your souls on God, Isa. -lv. 1-3. Away with the delights of lust, and pride, and covetousness, -and vain sports, and gluttony, and drunkenness, if ever you would have -the solid and durable delights! Think not of joining both together. -Bethink yourselves: can it be any thing but the disease and wickedness -of thy heart, that can make a play, or a feast, or drunken, wanton -company, more pleasant to thee than God? What a heart is that which -thinketh it a toil to meditate on God and heaven; and thinks it a -pleasure to think of the baits of pride and covetousness! What a heart -is that which thinks that sensuality, wantonness, and vanity are the -pleasure of their families, which must not be turned out; and that -godliness, and heavenly discourse and exercises, would be the sadness -and trouble of their families, which must not be brought in, lest it -mar their mirth; that thinks it an intolerable toil and slavery to -love God, and holiness, and heaven, and to be employed for them; and -thinks it a delightful thing to love a whore, or excess of meat, or -drink, or sports! Can you say any thing of a man that is more -disgraceful, unless you say he is a devil? It were not so vile for a -child to delight more in a dog than in his parents, or a husband to -delight more in the ugliest harlot than in his wife, as it is for a -man to delight more in fleshly vanities than in God. Will you be -licking up this dung, when you should be solacing your souls in -angelical pleasures, and foretasting the delights of heaven? Oh how -justly will God thrust away such wretches from his everlasting -presence, who so abhor his ways and him! Can they blame him for -denying them the things which they hate, or set so light by, as to -prefer a lust before them? If they were not haters of God and -holiness, they would never be so averse even to the delights which -they should have with him. - -_Direct._ VIII. Take heed of a melancholy habit of body; for -melancholy people can scarce delight in any thing at all, and -therefore not in God. Delight is as hard to them, as it is to a pained -member to find pleasure, or a sick stomach to delight in the food -which it loathes. They can think of God with trouble, and fear, and -horror, and despair; but not with delight. - -_Direct._ IX. Take heed of an impatient, peevish, self-tormenting mind, -that can bear no cross; and of overvaluing earthly things, which causeth -impatience in the want of them. Make not too great a matter of fleshly -pain or pleasure.--Otherwise your minds will be called to a continual -attendance on the flesh, and taken up with continual desires, or cares, -or fears, or griefs, or pleasures; and will not be permitted to solace -themselves with God. The soul that would have pure and high delights, -must abstract itself from the concernments of the flesh; and look on -your body, as if it were the body of another, whose pain or pleasure you -can choose whether you will feel. When Paul was rapt up into the third -heaven, and saw the things unutterable, he was so far freed from the -prison of sense, that he knew not whether he was in the body or out of -it. As the separated souls, that see the face of God and the Redeemer, -do leave the body to be buried, and to rot in darkness, and feel not all -this to the interrupting of their joys; so faith can imitate such a -death to the world, and such a neglect of the flesh, and some kind of -elevating separation of the mind, to the things above. If in this near -conjunction you cannot leave the body to rejoice or suffer alone, yet, -as itself is but a servant to the soul, so let not its pain or pleasure -be predominant, and control the high operations of the soul. A manly, -valiant, believing soul, though it cannot abate the pain at all, nor -reconcile the flesh to its calamity, yet it can do more, notwithstanding -the pain, to its own delight, than strangers will believe. - -Some women, and passionate, weak-spirited men, especially in sickness, -are so peevish, and of such impatient minds, that their daily work is -to disquiet and torment themselves. One can scarce tell how to speak -to them, or look at them, but it offendeth them. And the world is so -full of occasions of provocation, that such persons are like to have -little quietness. It is unlike that these should delight in God, who -keep their minds in a continual, ulcerated, galled state, incapable of -any delights at all, and cease not their self-tormenting. - -_Direct._ X. It is only a life of faith, that will be a life of holy, -heavenly delight: exercise yourselves, therefore, in believing -contemplations of the things unseen.--It must not be now and then a -glance of the eye of the soul towards God, or a seldom salutation, -which you would give a stranger; but a walking with him, and frequent -addresses of the soul unto him, which must help you to the delights -which believers find in their communion with him. - -_Direct._ XI. Especially let faith go frequently to heaven for renewed -matter of delight, and frequently think what God will be to you there -for ever, and with what full, everlasting delight he will satiate your -souls.--As heaven is the place of our full delight, so the foresight -and foretaste of it, is the highest delight which on earth is to be -attained. And a soul that is strange to the foresight of heaven, will -be as strange to the true delights of faith. - -_Direct._ XII. It is a great advantage to holy delight, to be much in -the more delightful parts of worship; as in thanksgiving and praise, -and a due celebration of the sacrament of the body and blood of -Christ.--Of which I have spoken in the foregoing directions. - -_Direct._ XIII. A skilful, experienced pastor, who is able to open the -treasury of the gospel, and publicly and privately to direct his flock -in the work of self-examination, and the heavenly exercises of faith, -is a great help to christians' spiritual delight.--The experiences of -believers teach them this: how oft do they go away refreshed and -revived, who came to the assembly, or to their pastors, in great -distress, and almost in despair! See Job xxxiii. 23; 2 Cor. i. 3, 4. -It is the office and delight of the ministers of Christ, to be -"helpers of his people's faith and joy," 2 Cor. i. 24; Phil. i. 4, 25; -1 Thess. ii. 20. - -_Direct._ XIV. Make use of all that prosperity, and lawful pleasure, -which God giveth you in outward things, for the increase and advantage -of your delight in God.--Though corrupted nature is apter to abuse -prosperity and earthly delights, than any other state, to the -diverting of the heart from God; and almost all the devil's poison is -given in sugared or gilded allectives; yet the primitive, natural use -of prosperity, of health, and plenty, and honour, and peace, is to -lead up the mind to God, and give us a taste of his spiritual -delights! That the neighbourhood of the body might be the soul's -advantage; and that God, who in this life will be seen by us but in a -glass, and will give out his comforts by his appointed means, might -make advantage of sensitive delights, for his own reception, and the -communications of his love and pleasure unto man: that, as soon as the -eye, or ear, or taste, perceiveth the delightfulness of their several -objects, the holy soul might presently take the hint and motion, and -be carried up to delightful thoughts of him that giveth us all these -delights. And, doubtless, so far as we can make use of a delight in -friends, or food, or health, or habitations, or any accommodations of -our bodies, to further our delight in God, or to remove those -melancholy fears or sorrows, which would hinder this spiritual -delight, it is not only lawful, but our duty to use them, with that -moderation as tendeth to this end. - -_Direct._ XV. Make use of affliction, as a great advantage for your -purest and unmixed delight in God.--The servants of Christ have usually -never so much of the joy in the Holy Ghost, as in their greatest -sufferings; especially if they be for his sake. The soul never retireth -so readily and delightfully to God, as when it hath no one else that -will receive it, or that it can take any comfort from. God comforteth us -most, when he hath made us see that none else can or will relieve us. -When all friends have forsaken us save only one, that one is sweeter to -us then than ever. When all our house is fired down except one room, -that room is pleasanter to us than it was before. He that hath lost one -eye, will love the other better than before. In prosperity our delights -in God are too often corrupted by a mixture of sensual delight; but all -that remaineth when the creature is gone, is purely divine. - -_Direct._ XVI. Labour by self-examination, deliberately managed under -the direction of an able spiritual guide, to settle your souls in the -well-grounded persuasion of your special interest in God and heaven; -and then suffer not Satan, by his troublesome importunity, to renew -your doubts, or molest your peace.--An orderly, well-guided, diligent -self-examination, may quickly do much to show you your condition; and -if you are convinced that the truth of grace is in you, let not fears -and suspicion go for reason, and cause you to deny that which you -cannot, without the gainsaying of your consciences, deny. You see not -the design of the devil in all this: his business is, by making you -fear that you have no interest in God, to destroy your delight in him -and in his service: and next that, to make you through weariness -forsake him; and either despair, or turn to sensual delights. Foresee -and prevent these designs of Satan, and suffer him not at his pleasure -to raise new storms of fears and troubles, and draw you to deny your -Father's mercies, or to suspect his proved love. - -_Direct._ XVII. Damp not your delights by wilful sin.--If you grieve -your Comforter he will grieve you, or leave you to grieve yourselves: -in that measure that any known sin is cherished, delight in God will -certainly decay. - -_Direct._ XVIII. Improve your observation of wicked men's sensual -delights, to provoke your souls to delight in God.--Think with -yourselves: Shall hawks, and hounds, and pride, and filthiness, and -cards, and dice, and plays, and sports, and luxury, and idleness, and -foolish talk, or worldly honours, be so delightful to these deluded -sinners? and shall not my God and Saviour, his love and promises, and -the hopes of heaven, be more delightful to me? Is there any comparison -between the matter of my delights and theirs? - -_Direct._ XIX. Labour to overcome those fears of death, which would -damp your joys in the foresight of everlasting joys.--As nothing more -feedeth holy delights than the forethoughts of heaven; so there is -scarce any thing that more hindereth our delight in those -forethoughts, than the fear of interposing death. See what I have -written against this fear, in my "Treatise of Self-denial," and -"Saints' Rest," and in my "Treatise of Death, as the last Enemy," and -in my "Last Work of a Believer." - -_Direct._ XX. Pretend not any other religious duties against your -delights in God and holiness; but use them all in their proper -subservience to this.--Penitent sorrow is only a purge to cast out those -corruptions which hinder you from relishing your spiritual delights. Use -it therefore as physic, only when there is need; and not for itself, but -only to this end; and turn it not into your ordinary food. Delight in -God is the health of your souls: say not you cannot have while to be -healthful, because you must take physic, or that you take physic -against health, or instead of health, but for your health. So take up -no sorrow against your delight in God, or instead of it, but for it, and -so much as promoteth it. See the directions for love beforegoing. - -By this time you may see, that holy delight adjoined to love, is the -principal part of our religion, and that they mistake it which place -it in any thing else. And therefore how inexcusable are all the -ungodly enemies or neglecters of a holy life. If it had been a life of -grief and toil, they had had some pretence; but to fly from pleasure, -and refuse delight, and such delight, is inexcusable. Be it known to -you, sinners, God calleth you not to forsake delight, but to accept -it; to change your delight in sin and vanity, for delight in him. You -dare not say but this is better: you cannot have your houses and lands -for ever, nor your lust and luxury for ever; but you may have God for -ever. And do you hope to live for ever with him, and have you no -delight in him? Men deal with Christ as the papists with the reformed -churches: because we reject their formalities and ceremonious toys, -they say we take down all religion. So because we would call men from -their brutish pleasures, they say we would let them have no pleasure; -for the epicure thinks, when his luxury, lust, and sport is gone, all -is gone. Call a sluggard from his bed, or a glutton from his feast, to -receive a kingdom, and he will grudge, if he observe only what you -would take from him, and not what you give him in its stead. When -earthly pleasures end in misery, then who would not wish they had -preferred the holy, durable delights? - - * * * * * - -[Sidenote: For a life of thankfulness.] - -_Grand Direct._ XIV. Let thankfulness to God thy Creator, Redeemer, -and Regenerator, be the very temperament of thy soul, and faithfully -expressed by thy tongue and life. - -Though our thankfulness is no benefit to God, yet he is pleased with -it, as that which is suitable to our condition, and showeth the -ingenuity and honesty of the heart. An unthankful person is but a -devourer of mercies, and a grave to bury them in, and one that hath -not the wit and honesty to know and acknowledge the hand that giveth -them; but the thankful looketh above himself, and returneth all, as he -is able, to him from whom they flow. - -True thankfulness to God is discerned from counterfeit, by these -qualifications: 1. True thankfulness having a just estimate of mercies -comparatively, preferreth spiritual and everlasting mercies before -those that are merely corporal and transitory. But carnal thankfulness -chiefly valueth carnal mercies, though notionally it may confess that -the spiritual are the greater. 2. True thankfulness inclineth the soul -to a spiritual rejoicing in God, and to a desire after more of his -spiritual mercies: but carnal thankfulness is only a delight in the -prosperity of the flesh, or the delusion and carnal security of the -mind, inclining men to carnal, empty mirth, and to a desire of more -such fleshly pleasure, plenty, or content: as a beast that is full -fed, will skip, and play, and show that he is pleased with his state; -or if he have ease, he would not be molested. 3. True thankfulness -kindleth in the heart a love to the giver above the gift, or at least -a love to God above our carnal prosperity and pleasure, and bringeth -the heart still nearer unto God, by all his mercies. But carnal -thankfulness doth spring from carnal self-love, or love of fleshly -prosperity; and is moved by it, and is subservient to it, and loveth -God, and thanketh him, but so far as he gratifieth or satisfieth the -flesh. A childlike thankfulness maketh us love our Father more than -his gift, and desire to be with him in his arms; but a dog doth love -you and is thankful to you but for feeding him: he loveth you in -subordination to his appetite and his bones. 4. True thankfulness -inclineth us to obey and please him, that obligeth us by his benefits. -But carnal thankfulness puts God off with the hypocritical, -complimental thanks of the lips, and spends the mercy in the pleasing -of the flesh, and makes it but the fuel of lust and sin. 5. True -thankfulness to God is necessarily transcendent, as his mercies are -transcendent. The saving of our souls from hell, and promising us -eternal life, besides the giving us our very beings and all that we -have, do oblige us to be totally and absolutely his, that is so -transcendent a Benefactor to us, and causeth the thankful person to -devote and resign himself and all that he hath to God, to answer so -great an obligation. But carnal thankfulness falls short of this -absolute and total dedication, and still leaveth the sinner in the -power of self-love, devoting himself (really) to himself, and using -all that he is, or hath, to the pleasing of his fleshly mind, and -giving God only the tithes or leavings of the flesh, or so much as it -can spare, lest he should stop the streams of his benignity, and -bereave the flesh of its prosperity and contents. - - - _Directions for Thankfulness to God, our Benefactor._ - -[Sidenote: Gratitude is to the promise, much what obedience is to the -law.] - -_Direct._ I. Understand well how great this duty is, in the nature of -the thing, but especially how the very design and tenor of the gospel, -and the way of our salvation by a Redeemer, bespeaketh it as the very -complexion of the soul, and of every duty.--A creature that is wholly -his Creator's, and is preserved every moment by him, and daily fed and -maintained by his bounty, and is put into a capacity of life eternal, -must needs be obliged to incessant gratitude. And unthankfulness among -men is justly taken for an unnatural, monstrous vice, which forfeiteth -the benefits of friendship and society: 2 Tim. iii. 2, the -"unthankful" are numbered with the "unholy," &c. as part of the -monsters which should come in the last times (and which we have lived -to see, exactly answering that large description of them). But the -design of God in the work of redemption, is purposely laid for the -raising of the highest thankfulness in man: and the covenant of grace -containeth such abundant, wondrous mercies, as might compel the souls -of men to gratitude, or leave them utterly without excuse. It is a -great truth, and much to be considered, that gratitude is that general -duty of the gospel, which containeth and animateth all the rest, as -being essential to all that is properly evangelical. A law, as a law, -requireth obedience as the general duty: and this obedience is to be -exercised and found in every particular duty which it requireth. And -the covenant with the Jews was called, The Law, because the regulating -part was most eminent: and so obedience was the thing that was -eminently required by the law, though their measure of mercy obliged -them also to thankfulness. But the gospel or new covenant is most -eminently a history of mercy, and a tender and promise of the most -unmatchable benefits that ever were heard of by the ears of man: so -that the gift of mercy is the predominant or eminent part in the -gospel or new covenant: and though still God be our Governor, and the -new covenant also hath its precepts, and is a law, yet that is, in a -sort, but the subservient part. And what obedience is to a law, that -thankfulness is to a benefit, even the formal answering of its -obligation: so that though we are called to as exact obedience as -ever, yet it is now only a thankful obedience that we are called to. -And just as law and promises or gifts are conjoined in the new -covenant, just so should obedience and thankfulness be conjoined in -our hearts and lives; one to God as our Ruler, and the other to him as -our Benefactor: and these two must animate every act of heart and -life. We must repent of sin; but it must be a thankful repenting, as -becometh those that have a free pardon of all their sins procured by -the blood of Christ, and offered them in the gospel: leave out this -gratitude, and it is no evangelical repentance. And what is our saving -faith in Christ, but the assent to the truth of the gospel, with a -thankful acceptance of the good which it offereth us, even Christ as -our Saviour, with the benefits of his redemption. The love to God that -is there required, is the thankful love of his redeemed ones: and the -love to our very enemies, and the forgiving of wrongs, and all the -love to one another, and all the works of charity there required, are -the exercises of gratitude, and are all to be done, on this account, -because Christ hath loved us, and forgiven us, and that we may show -our thankful love to him. Preaching, and praying, and sacraments, and -public praises, and communion of saints, and obedience, are all to be -animated with gratitude; and they are no further evangelically -performed, than thankfulness is the very life and complexion of them -all. The dark and defective opening of this by preachers, gave -occasion to the antinomians to run into the contrary extreme, and to -derogate too much from God's law and our obedience; but if we obscure -the doctrine of evangelical gratitude, we do as bad or worse than -they. Obedience to our Ruler, and thankfulness to our Benefactor, -conjoined and co-operating as the head and heart in the natural body, -do make a christian indeed. Understand this well, and it will much -incline your hearts to thankfulness. - -_Direct._ II. Let the greatness of the manifold mercies of God, be -continually before your eyes.--Thankfulness is caused by the due -apprehension of the greatness of mercies. If you either know them not -to be mercies, or know not that they are mercies to you, or believe -not what is said and promised in the gospel, or forget them, or think -not of them, or make light of them through the corruption of your -minds, you cannot be thankful for them. I have before spoken of mercy -in order to the kindling of love, and therefore shall now only recite -these following, to be always in our memories. 1. The love of God in -giving you a Redeemer, and the love of Christ in giving his life for -us, and in all the parts of our redemption. 2. The covenant of grace, -the pardon of all our sins: the justification of our persons: our -adoption, and title to eternal life. 3. The aptness of means for -calling us to Christ: the gracious and wise disposals of Providence to -that end: the gifts and compassion of our instructors: the care of -parents: and the helps and examples of the servants of Christ. 4. The -efficacy of all these means: the giving us to will and to do, and -opening of our hearts, and giving us repentance unto life, and the -Spirit of Christ to mortify our sins, and purify our nature, and dwell -within us. 5. A standing in his church, under the care of faithful -pastors: the liberty, comfort, and frequent benefit of his word and -sacraments, and the public communion of his saints. 6. The company of -those that fear the Lord, and their faithful admonitions, reproofs, -and encouragements: the kindness they have showed us for body, or for -soul. 7. The mercies of our relations, or habitations, our estates, -and the notable alterations and passages of our lives. 8. The manifold -preservations and deliverances of our souls, from errors and -seducers; from terrors and distress; from dangerous temptations, and -many a soul-wounding sin; and that we are not left to the errors and -desires of our hearts, to seared consciences, as forsaken of God. 9. -The manifold deliverances of our bodies from enemies, hurts, -distresses, sicknesses, and death. 10. The mercies of adversity, in -wholesome, necessary chastisements, or honourable sufferings for his -sake, and support or comfort under all. 11. The communion which our -souls have had with God, in the course of our private and public -duties, in prayer, sacraments, and meditation. 12. The use which he -hath made of us for the good of others; that our time hath not been -wholly lost, and we have not lived as burdens of the world. 13. The -mercies of all our friends and his servants, which were to us as our -own; and our interest in the mercies and public welfare of his church, -which are more than our own. 14. His patience and forbearance with us -under our constant unprofitableness and provocations, and his renewed -mercies notwithstanding our abuse: our perseverance until now. 15. Our -hopes of everlasting rest and glory, when this sinful life is at an -end. Aggravate these mercies in your more enlarged meditations, and -they will sure constrain you to cry out, "Bless the Lord, O my soul: -and all that is within me, bless his holy name. Bless the Lord, O my -soul, and forget not all his benefits; who forgiveth all thine -iniquities; who healeth all thy diseases; who redeemeth thy life from -destruction; who crowneth thee with loving-kindness and tender -mercies," Psal. ciii. 1-4. "Enter into his gates with thanksgiving, -and into his courts with praise; be thankful to him, and bless his -name. For the Lord is good; his mercy is everlasting; and his truth -endureth to all generations," Psal. c. 4, 5. "The Lord is merciful and -gracious, slow to anger, and plenteous in mercy. For as the heaven is -high above the earth, so great is his mercy to them that fear him," -Psal. ciii. 8, 11. "O give thanks unto the Lord; for he is good: for -his mercy endureth for ever," Psal. cxxxvi. 1, &c. "O give thanks unto -the Lord; call upon his name; make known his deeds among the people. -Sing ye unto him, sing psalms unto him; talk ye of all his wondrous -works. Glory ye in his holy name: let the heart of them rejoice that -seek him," Psal. cv. 1-3. - -_Direct._ III. Be well acquainted with the greatness of your sins, and -sensible of them as they are the aggravation of God's mercies to -you.--This is the main end why God will humble those that he will save; -not to drive them to despair of mercy, nor that he taketh pleasure in -their sorrows for themselves; but to work the heart to a due esteem of -saving mercy, and to a serious desire after it, that they may thankfully -receive it, and carefully retain it, and faithfully use it. An unhumbled -soul sets light by Christ, and grace, and glory: it relisheth no -spiritual mercy: it cannot be thankful for that which it findeth no -great need of. But true humiliation recovereth our appetite, and -teacheth us to value mercy as it is. Think therefore what sin is, (as I -have opened to you, direct, viii.) and think of your manifold aggravated -sins: and then think how great those mercies are that are bestowed on so -great, unworthy sinners! Then mercy will melt your humbled hearts, when -you confess that you are "unworthy to be called sons," Luke xv.; and -that you are "not worthy to look up to heaven," Luke xviii. 13; and that -you are "not worthy of the least of all the mercies of God," Gen. xxxii. -10. The humble soul is the thankful soul, and therefore so greatly -valued by the Lord. - -_Direct._ IV. Understand what misery you were delivered from, and -estimate the greatness of the mercy, by the greatness of the punishment -which you had deserved.--Misery as well as sin must tell us the -greatness of our mercies. This is before opened, chap. i. direct, ix. - -_Direct._ V. Suppose you saw the damned souls, or suppose you had been -one day in hell yourselves, bethink you then how thankful you would -have been for Christ and mercy.--And you were condemned to it by the -law of God, and if death had brought you to execution you had been -there, and then mercy would have been more esteemed. If a preacher -were sent to those miserable souls to offer them a pardon and eternal -life on the terms as they are offered to us, do you think they would -make as light of it as we do? - -_Direct._ VI. Neglect not to keep clear the evidences of thy title to -those especial mercies for which thou shouldst be most thankful: and -hearken not to Satan when he would tempt thee to think that they are -none of thine, that so he might make thee deny God the thanks for them -which he expecteth.--Of this I have spoken in the directions for love. - -_Direct._ VII. Think much of those personal mercies which God hath -showed thee from thy youth up until now, by which he hath manifested -his care of thee, and particular kindness to thee.--Though the common -mercies of God's servants be the greatest, which all other christians -share in with each one; yet personal favours peculiar to ourselves, -are apt much to affect us, as being near our apprehension, and -expressing a peculiar care and love of us. Therefore christians should -mark God's dealings with them, and write down the great and notable -mercies of their lives (which are not unfit for others to know, if -they should see it). - -_Direct._ VIII. Compare thy proportion of mercies with the rest of the -people's in the world. And thou wilt find that it is not one of many -thousands that hath thy proportion.--It is so small a part of the -world that are christians, and of those so few that are orthodox, -reformed christians, and of those so few that are seriously godly as -devoted to God, and of those so few that fall not into some -perplexities, errors, scandals, or great afflictions and distress, -that those few that are in none of these ranks have cause of wondrous -thankfulness to God; yea, the most afflicted christians in the world. -Suppose God had divided his mercies equally to all men in the world, -as health, and wealth, and honour, and grace, and the gospel, &c.; how -little of them would have come to thy share in comparison of what thou -now possessest! how many have less wealth or honour than thou! how -many thousands have less of gospel and of grace! In reason therefore -thy thankfulness should be proportionable and extraordinary. - -_Direct._ IX. Compare the mercies which thou wantest, with those which -thou possessest, and observe how much thy receivings are greater than -thy sufferings.--Thou hast many meals' plenty, for one day of scarcity -or pinching hunger; thou hast many days' health, for one day's -sickness: and if one part be ill, there are more that are not; if one -cross befall thee, thou escapest many more that might befall thee, and -which thou deservest. - -_Direct._ X. Bethink thee how thou wouldst value thy mercies, if thou -wert deprived of them.--The want of them usually teacheth us most -effectually to esteem them. Think how thou shouldst value Christ and -hope, if thou wert in despair! and how thou wouldst value the mercies -of earth, if thou wert in hell! and the mercies of England, if thou -wert among bloody inquisitors and persecutors, and wicked, cruel -heathens or Mahometans, or brutish, savage Americans! Think how good -sleep would seem to thee, if thou couldst not sleep for pains! or how -good thy meat, or drink, or clothes, or house, or maintenance, or -friends, would all seem to thee, if they were taken from thee! and how -great a mercy health would seem, if thou wert under some tormenting -sickness! and what a mercy time would seem, if death were at hand, and -time were ending! and what a mercy thy least sincere desires, or -measure of grace, is, in comparison of their case that are the haters, -despisers, and persecutors of holiness! These thoughts, if followed -home, may shame thee into thankfulness. - -_Direct._ XI. Let heaven be ever in thine eye, and still think of the -endless joy which thou shalt have with Christ.--For that is the mercy of -all mercies; and he that hath not that in hope to be thankful for, will -never be thankful aright for any thing; and he that hath heaven in -promise to be thankful for, hath still reason for the highest, joyful -thanks, whatever worldly thing he want, or though he were sure never -more to have comfort in any creature upon earth. He is unthankful -indeed, that will not be thankful for heaven; but that is a mercy which -will constrain to thankfulness, so far as our title is discerned. The -more believing and heavenly the mind is, the more thankful. - -_Direct._ XII. Look on earthly and present mercies in connexion with -heaven which is their end, and as sweetened by our interest in God that -giveth them.--You leave out all the life and sweetness, which must cause -your thankfulness, if you leave out God and overlook him. A dead carcass -hath not the loveliness or usefulness as a living man. You mortify your -mercies, when you separate them from God and heaven, and then their -beauty, and sweetness, and excellency are gone; and how can you be -thankful for the husks and shells, when you foolishly neglect the -kernel? Take every bit as from thy Father's hands: remember that he -feedeth, and clotheth, and protecteth thee, as his child: it is to "Our -Father which is in heaven," that we must go every day for our "daily -bread." Taste his love in it, and thou wilt say that it is sweet. -Remember whither all his mercies tend, and where they will leave thee, -even in the bosom of Eternal love. Think with thyself, how good is this -with the love of God! this and heaven are full enough for me. Coarse -fare, and coarse clothing, and coarse usage in the world, and hard -labour, and a poor habitation, with heaven after all, is mercy beyond -all human estimation or conceiving. Nothing can be little, which is a -token of the love of God, and leadeth to eternal glory. The relation to -heaven is the life and glory of every mercy. - -_Direct._ XIII. Think oft how great a mercy it is, that thankfulness -for mercy is made so great a part of thy duty.--Is it not the sweetest -employment in the world to be always thinking on so sweet a thing as -the mercies of God, and to be mentioning them with glad and thankful -hearts? Is not this a sweeter kind of work than to be abusing mercy, -and casting it away upon fleshly lusts, and sinning it away, and -turning it against us? Yea, is it not a sweeter work than to be -groaning under sin and misery? If God had as much fixed your thoughts -upon saddening, heart-breaking objects, as he hath (by his commands) -upon reviving and delighting objects, you might have thought religion -a melancholy life. But when sorrow is required but as preparatory to -delight, and cheerful thanksgiving is made the life and sum of your -religion, who but a monster will think it grievous to live in -thankfulness to our great Benefactor? To think thus of the sweetness -of it will do much to incline us to it, and make it easy to us. - -_Direct._ XIV. Make conscience ordinarily of allowing God's mercies as -great a room in thy thoughts and prayers, as thou allowest to thy -sins, and wants, and troubles.--In a day of humiliation, or after some -notable fall into sin, or in some special cases of distress, I confess -sin and danger may have the greater share. But, ordinarily, mercy -should take up more time in our remembrance and confession than our -sins. Let the reasons of it first convince you, that this is your -duty; and, when you are convinced, hold yourselves to the performance -of it. If you cannot be so thankful as you desire, yet spend as much -time in the confessing of God's mercy to you, as in confessing your -sins and mentioning your wants. Thanksgiving is an effectual -petitioning for more: it showeth that the soul is not drowned in -selfishness, but would carry the fruit of all his mercies back to God. -If you cannot think on mercy so thankfully as you would, yet see that -it have a due proportion of your thoughts. This course (of allowing -mercy its due time in our thoughts and prayers) would work the soul to -greater thankfulness by degrees. Whereas, on the contrary, when men -accustom themselves to have ten words or twenty of confession and -petition for one of thanksgiving, and ten thoughts of sins, and wants, -and troubles, for one of mercies, this starveth thankfulness and -turneth it out of doors. You can command your words and thoughts if -you will; resolve, therefore, on this duty. - -_Direct._ XV. Take heed of a proud, a covetous, a fleshly, or a -discontented mind; for all these are enemies to thankfulness.--A proud -heart thinks itself the worthiest for more, and thinks diminutively of -all. A covetous heart is still gaping after more, and never returning -the fruit of what it hath received. A fleshly mind is an insatiable -gulf of corporal mercies; like a greedy dog that is gaping for another -bone when he hath devoured one, and sacrificeth all to his belly, -which is his god, Phil. iii. 18. A discontented mind is always -murmuring and never pleased, but findeth something still to quarrel -at; and taketh more notice of the denying of its unjust desires, than -of the giving of many undeserved mercies. Thankfulness prospereth not, -where these vices prosper. - -_Direct._ XVI. Avoid as much as may be a melancholy and over-fearful -temper; for that will not suffer you to see or taste your greatest -mercies, nor to be glad or thankful for any thing you have, but is -still representing all things to you in a terrible or lamentable -shape.--The grace of thankfulness may he habitually in a timorous, -melancholy mind; and that appeareth in their valuation of the mercy. -How glad and thankful would they be, if they were assured that the -love of God is towards them! But it is next to impossible for them, -ordinarily, to exercise thankfulness, because they cannot believe any -thing of themselves that is good and comfortable. It is as natural for -them to be still fearing, and despairing, and complaining, and -troubling themselves, as for froward children to be crying, or sick -men to groan. Befriend not therefore this miserable disease, but -resist it by all due remedies. - -_Direct._ XVII. Take heed of unthankful doctrines, which teach you to -deny or undervalue mercy.--Such is, 1. The doctrines of the Pelagians, -(whom Prosper calleth the Ungrateful,) that denied faith and special -grace to be any special gift of God; and that teach you, that Peter is -no more beholden to God than Judas, for his differencing grace. 2. The -doctrine which denieth general grace, (which is presupposed unto -special,) and tells the world, that Christ died only for the elect, -and that all the mercy of the gospel is confined to them alone; and -teacheth all men to deny God any thanks for Christ or any gospel -mercy, till they know that they are elect and justified; and would -teach the wicked, (on earth and in hell,) that they ought not to -accuse themselves for sinning against any gospel mercy, or for -rejecting a Christ that died for them. 3. All doctrine which makes God -the physical, efficient predeterminer of every act of the creature -considered in all its circumstances; and so tells you, that saving -grace is no more, nor any otherwise caused, of God, than sin and every -natural act is; and our thanks that we owe him for keeping us from sin -is but for not irresistible premoving us to it. Such doctrines cut the -veins of thankfulness; and being not doctrines according to godliness, -the life of grace and spiritual sense of believers are against them. - -_Direct._ XVIII. Put not God off with verbal thanks, but give him -thyself and all thou hast.--Thankfulness causeth the soul to inquire, -"What shall I render unto the Lord for all his benefits towards me?" -Psal. cxvi. 12. And it is no less than thyself and all thou hast that -thou must render; that is, thou must give God not only thy tithes, and -the sacrifice of Cain, but thyself to be entirely his servant, and all -that thou hast to be at his command, and used in the order that he -would have thee use it. A thankful soul devoteth itself to God; this -is the "living, acceptable sacrifice," Rom. xii. 1. It studieth how to -do him service, and how to do good with all his mercies. Thankfulness -is a powerful spring of obedience, and makes men long to be fruitful -and profitable, and glad of opportunities to be serviceable to God. -Thus law and gospel, obedience and gratitude, concur. A thankful -obedience and an obedient thankfulness are a christian's life. "Offer -unto God thanksgiving; and pay thy vows to the Most High: and call -upon me in the day of trouble, and I will deliver thee, and thou shalt -glorify me. Whoso offereth praise glorifieth me; and to him that -ordereth his conversation aright, I will show the salvation of God," -Psal. 1. 14, 15, 23. - -I beseech thee now that readest these lines, be so true to God, be so -ingenuous, be so much a friend to the comfort of thy soul, and so much -love a life of pleasure, as to set thyself for the time to come to a -more conscionable performance of this noble work; and steep thy thoughts -in the abundant mercies of thy God, and express them more in all thy -speech to God and man. Say as David, "O Lord, truly I am thy servant; -thou hast loosed my bonds. I will offer to thee the sacrifice of -thanksgiving, and will call upon the name of the Lord," Psal. cxvi. 16, -17. "I will extol thee, O Lord, for thou hast lifted me up, and hast not -made my foes to rejoice over me. O Lord my God, I cried unto thee, and -thou hast healed me. O Lord, thou hast brought up my soul from the -grave; thou hast kept me alive, that I should not go down to the pit. -Sing unto the Lord, O ye saints of his, and give thanks at the -remembrance of his holiness. Thou hast put off my sackcloth and girded -me with gladness; to the end that my glory may sing praise to thee, and -not be silent. O Lord my God, I will give thanks to thee for ever," -Psal. xxx. 1-4, 11, 12. "I will praise the name of God with a song, and -magnify him with thanksgiving. This also shall please the Lord better -than an ox," Psal. lxix. 30, 31. "It is a good thing to give thanks unto -the Lord, and to sing praises unto thy name, O Most High; to show forth -thy loving-kindness in the morning, and thy faithfulness every night," -Psal. xcii. 1, 2. "At midnight will I rise to give thanks unto thee, -because of thy righteous judgments," Psal. cxix. 62. "Surely the -righteous shall give thanks unto thy name; the upright shall dwell in -thy presence," Psal. cxl. 13. Remember that you are commanded "in every -thing to give thanks," 1 Thess. v. 18. When God is scant in mercy to -thee, then be thou scant in thankfulness to him; and not when the devil, -and a forgetful, or unbelieving, or discontented heart, would hide his -greatest mercies from thee. It is just with God to give up that person -to sadness of heart, and to uncomfortable, self-tormenting melancholy, -that will not be persuaded by the greatness and multitude of mercies, to -be frequent in the sweet returns of thanks. - - * * * * * - -[Sidenote: To glorify God.] - -_Grand Direct._ XV. Let thy very heart be set to glorify God, thy -Creator Redeemer, and Sanctifier; both with the estimation of thy -mind, the praises of thy mouth, and the holiness of thy life. - -The glorifying of God, being the end of man and the whole creation, must -be the highest duty of our lives; and therefore deserveth our distinct -consideration. "Whether ye eat or drink, or whatsoever ye do, do all to -the glory of God," 1 Cor. x. 31. "That God in all things might be -glorified through Jesus Christ, to whom be praise and dominion for ever -and ever. Amen," 1 Pet. iv. 11. I shall therefore first show you what it -is to glorify God, and then give directions how to do it. - -To glorify God is not to add to his essential perfections, or -felicity, or real glory.[127] The glory of God is a word that is taken -in these various senses: 1. Sometimes it signifieth the essential, -transcendent excellencies of God in himself considered; so Rom. vi. 4; -Psal. xix. 2. 2. Sometimes it signifieth that glory which the angels -and saints behold in heaven: what this is, a soul in flesh cannot -formally conceive or comprehend. It seemeth not to be the essence of -God, because that is every where, and so is not that glory; or if any -think that his essence is that glory, and is every where alike, and -that the creature's capacity is all the difference betwixt heaven and -earth, he seems confuted in that the glory of heaven will be seen by -the glorified body itself, which it is thought cannot see the essence -of God. Whether, then, that glory be the essence of God, or any -immediate emanation from his excellency, as the beams and light that -are sent forth by the sun, or a created glory for the felicity of his -servants, we shall know when with the blessed we enjoy it. 3. -Sometimes it is taken for the appearance of God's perfections in his -creatures, either natural or free agents, as discerned by man, and for -his honour in the esteem of man. John xi. 4, 40; 1 Cor. xi. 7; 2 Cor. -iv. 15; Phil. i. 11; ii. 11; Isa. xxxv. 2; xl. 5, &c. And so to -glorify God is, 1. Objectively, to represent his excellencies or -glory; 2. Mentally, to conceive of them; 3. and Verbally, to declare -them. I shall therefore distinctly direct you, 1. How to glorify God -in your minds. 2. By your tongues. 3. By your lives. - - - _Directions for glorifying God with the Heart._ - -_Direct._ I. Abhor all blasphemous representations and thoughts of -God, and think not of him lamely, unequally, or diminutively, nor as -under any corporeal shape; nor think not to comprehend him, but -reverently admire him.--Conceive of him as incomprehensible and -infinite: and if Satan would tempt thee to think meanly of any thing -in God, or to think highly of one of his perfections, and meanly of -another, abhor such temptations; and think of his power, knowledge, -and goodness, equally as the infinite perfections of God.[128] - -_Direct._ II. Behold his glory in the glory of his works of nature and -of grace, and see him in all as the soul, the glory, the all of the -whole creation.--What a power is that which made and preserveth all -the world! What a wisdom is that which set in joint the universal -frame of heaven and earth, and keepeth all things in their order! How -good is he that made all good, and gave the creatures all their -goodness, both natural and spiritual, by creation and renewing grace! -Thus "the heavens declare the glory of God, and the firmament showeth -his handy work," Psal. xix. 1. "His glory covereth the heavens, and -the earth is full of his praise," Hab. iii. 3. "The voice of the Lord -is upon the waters; the God of glory thundereth," Psal. xxix. 3; cxlv. - -_Direct._ III. Behold him in the person, miracles, resurrection, -dominion, and glory of his blessed Son:--"who is the brightness of his -glory, and the express image of his person; upholding all things by -the word of his power, and having by himself purged our sins, sat down -at the right hand of the Majesty on high, being made better than the -angels," Heb. i. 3, 4. "By him" it is that "glory is given to God in -the church," Eph. iii. 21. "God hath highly exalted him, and given him -a name which is above every name: that at the name of Jesus every knee -should bow, of things in heaven, and things in earth, and things under -the earth; and that every tongue should confess that Jesus Christ is -Lord, to the glory of God the Father," Phil. ii. 9-11. "Pray," -therefore, that the "God of our Lord Jesus Christ, the Father of -glory, may give you the spirit of wisdom and revelation in the -acknowledgment of him: the eyes of your understanding being -enlightened; that ye may know what is the hope of his calling, and -what the riches of the glory of his inheritance in the saints, and -what is the exceeding greatness of his power to usward who believe, -according to the working of his mighty power, which he wrought in -Christ, when he raised him from the dead, and set him at his right -hand in the celestials, far above all principality, and power, and -might, and dominion, and every name that is named, not only in this -world, but also in that which is to come; and hath put all things -under his feet, and gave him to be Head over all things to his -church," Eph. i. 17, &c. "The Father hath glorified his name in his -Son," John xii. 28; xiii. 31, 32; xiv. 13; xvii. 1. - -_Direct._ IV. Behold God as the end of the whole creation, and intend -him as the end of all the actions of thy life.--You honour him not as -God, if you practically esteem him not as your ultimate end; even the -pleasing of his will, and the honouring him in the world. If any thing -else be made your chiefest end, you honour it before him, and make a -god of it. - -_Direct._ V. Answer all his blessed attributes with suitable -affections, (as I have directed in my "Treatise of the Knowledge of -God," and here briefly direct. iv.) and his relations to us with the -duty which they command, (subjection, love, &c.) as I have opened in -the foregoing directions. We glorify him in our hearts, when the image -of his attributes is there received. - -_Direct._ VI. Behold him by faith as always present with you.--And -then every attribute will the more affect you, and you will not admit -dishonourable thoughts of him. Pray to him as if you saw him, and you -will speak to him with reverence. Speak of him as if you saw him, and -you dare not take his name in vain, nor talk of God with a common -frame of mind, nor in a common manner, as of common things. "By faith -Moses forsook Egypt, not fearing the wrath of the king; for he endured -as seeing him that is invisible," Heb. xi. 27. God is contemned by -them that think they are behind his back. - -_Direct._ VII. Think of him as in heaven where he is revealed in glory -to the blessed, and magnified by their high, everlasting -praise.--Nothing so much helpeth us to glorify God in our minds, as by -faith to behold him where he is most glorious. The very reading over -the description of the glory of the New Jerusalem, Rev. xxi. and xxii. -will much affect a believing mind with a sense of the gloriousness of -God. Suppose, with Stephen, we saw heaven opened, and the Ancient of -days, the great Jehovah, gloriously illustrating the city of God, and -Jesus in glory at his right hand, and the innumerable army of -glorified spirits before his throne, praising and magnifying him with -the highest admirations, and joyfullest acclamations, that creatures -are capable of; would it not raise us to some of the same admirations? -The soul that by faith is much above, doth most glorify God, as being -nearest to his glory. - -_Direct._ VIII. Foresee by faith the coming of Christ, and the day of -the universal judgment, when Christ shall come in flaming fire with -thousands of his holy angels, to be glorified in his saints, and -admired in all them that do believe, 2 Thess. i. 10. - -_Direct._ IX. Abhor all doctrines, which blaspheme or dishonour the name -of God, and would blemish and hide the glory of his majesty.--I give you -this rule for your own preservation, and not in imitation of -uncharitable firebrands and dividers of the church, to exercise your -pride and imperious humour, in condemning all men, to whose opinions you -can maliciously affix a blasphemous consequence, which either followeth -but in your own imagination, or is not acknowledged, but hated, by those -on whom you do affix it. Let it suffice you to detest false doctrines, -without detesting the persons that you imagine guilty of them, who -profess to believe the contrary truth as stedfastly as you yourselves. - -_Direct._ X. Take heed of sinking into flesh and earth, and being -diverted by things sensible from the daily contemplation of the glory of -God.--If your belly become your god, and you mind earthly things, and -are set upon the honours, or profits, or pleasures of the world, when -your conversation should be in heaven, you will be glorying in your -shame, when you should be admiring the glory of your Maker, Phil. iii. -18-20; and you will have so much to do on earth, that you will find no -leisure (because you have no hearts) to look up seriously to God. - - - _Directions for glorifying God with our Tongues in his - Praises._ - -[Sidenote: How great a duty praising God is.] - -_Direct._ I. Conceive of this duty of praising God according to its -superlative excellencies, as being the highest service that the tongue -of men or angels can perform. To bless, or praise, or magnify God, is -not to make him greater, or better, or happier than he is; but to -declare and extol his greatness, goodness, and felicity. And that your -hearts may be inflamed to this excellent work, I will here show you -how great and necessary, how high and acceptable a work it is. - -1. It is the giving to God his chiefest due.[129] A speaking of him as -he is; and when we have spoken the highest, how far fall we short of -the due expression of his glorious perfections! Oh how great praise doth -that almightiness deserve, which created and conserveth all the world, -and overruleth all the sons of men, and is able to do whatsoever he -will! "Great is the Lord, and greatly to be praised; and his greatness -is unsearchable. One generation shall praise his works to another and -declare his mighty acts: I will speak of the glorious honour of thy -Majesty, and of thy wondrous works; and men shall speak of the might of -thy terrible acts, and I will declare thy greatness," Psal. cxlv. 3-5. -What praise doth that knowledge deserve which extendeth to all things -that are, or were, or ever shall be! and that wisdom which ordereth all -the world! He knoweth every thought of man, and all the secrets of the -heart, Psal. xliv. 21; xciv. 11. "Known unto God are all his works, from -the beginning of the world," Acts xv. 18. "His understanding is -infinite," Psal. cxlvii. 5. What praise doth that goodness and mercy -deserve, which is diffused throughout all the world, and is the life, -and hope, and happiness of men and angels! "His mercy is great unto the -heavens, and his truth unto the clouds," Psal. lvii. 10. "Oh how great -is his goodness to them that fear him!" Psal. xxxi. 19; and therefore -how great should be his praise! "Who can utter the mighty acts of the -Lord, and who can show forth all his praise?" Psal. cvi. 2. "For great -is the glory of the Lord," Psal. cxxxviii. 5. - -2. It is the end of all God's wondrous works, and especially the end -which man was made for, that all things might praise him objectively, -and men (and angels) in estimation and expression. That his glorious -excellency might be visible in his works, and be admired and extolled -by the rational creature: for this all things were created and are -continued: for this we have our understanding and our speech: this is -the fruit that God expecteth from all his works. Deny him this, and -you are guilty of frustrating the whole creation, as much as in you -lieth. You would have the sun to shine in vain, and the heavens and -earth to stand in vain, and man and all things to live in vain, if you -would not have God have the praise and glory of his works. Therefore, -sun, and moon, and stars, and firmament, are called on to praise the -Lord, Psal. cxlviii. 2-4, as they are the matter for which he must by -us be praised. "O praise him therefore for his mighty acts: praise him -according to his excellent greatness," Psal. cl. 2. "Oh that men would -praise the Lord for his goodness, and declare his wondrous works for -the children of men," Psal. cvii. 8, &c. Yea, it is the end of Christ -in the redemption of the world, and in saving his elect, that God -might, in the church, in earth and heaven, have the "praise and glory -of his grace," Eph. i. 6, 12, 14. "By him therefore let us offer the -sacrifice of praise to God continually, that is, the fruit of our -lips, giving thanks to his name," Heb. xiii. 15. "And let the redeemed -of the Lord say, that his mercy endureth for ever," Psal. cvii. 2. For -this, all his saints "are a chosen generation, a royal priesthood, a -holy nation, a peculiar people, that they should show forth the -praises of him that hath called them out of darkness into his -marvellous light," 1 Pet. ii. 5, 9. - -3. The praise of God is the highest and noblest work in itself. (1.) -It hath the highest object, even the glorious excellencies of God. -Thanksgiving is somewhat lower, as having more respect to ourselves -and the benefits received; but praise is terminated directly on the -perfections of God himself. (2.) It is the work that is most -immediately nearest on God, as he is our end: and as the end, as such, -is better than all the means set together, as such, so are the final -duties about the end greater than all the immediate duties. (3.) It is -the work of the most excellent creatures of God, the holy angels: they -proclaimed the coming of Christ, by way of praise, Luke ii. 13, 14, -"Glory to God in the highest, on earth peace, good will towards men:" -see Psal. ciii. 20; cxlviii. 2. And as we must be equal to the angels, -it must be in equal praising God, or else it will not be in equality -of glory. (4.) It is the work of heaven, the place and state of all -perfection; and that is best and highest which is nearest heaven; -where "they rest not day and night, saying, Holy, holy, holy, Lord God -Almighty, which was, and is, and is to come.--Thou art worthy, O Lord, -to receive glory, and honour, and power, for thou hast created all -things, and for thy pleasure they are and were created," Rev. iv. 8, -10. Chap. xix. 5, "A voice came out of the throne, saying, Praise our -God, all ye his servants, and ye that fear him, both small and great." -Ver. 6, 7, "And I heard as it were the voice of a great multitude, and -as the voice of many waters, and as the voice of mighty thunderings, -saying, Alleluiah: for the Lord God omnipotent reigneth. Let us be -glad and rejoice, and give honour unto him: for the marriage of the -Lamb is come, and his wife hath made herself ready." - -4. It beseemeth us, and much concerneth us, to learn and exercise that -work, which in heaven we must do for ever; and that is, to love and -joyfully praise the Lord: for earth is but the place of our -apprenticeship for heaven. The preparing works of mortifying -repentance must in their place be done; but only as subservient to -these which we must ever do: when we shall sing the "new song" before -the Lamb, "Thou art worthy;--for thou wast slain, and hast redeemed us -to God by thy blood, out of every kindred, and tongue, and people, and -nation, and hast made us kings and priests unto our God," Rev. v. 9, -10. Therefore the primitive church of believers is described as most -like to heaven; Luke xxiv. 53, "With great joy they were continually -in the temple, praising and blessing God." "O praise the Lord -therefore in the congregation of the saints: let Israel rejoice in him -that made him: let the children of Zion be joyful in their King," -Psal. cxlix. 1, 2. "Let the saints be joyful in glory: let the high -praises of God be in their mouths," ver. 5, 6. - -5. Though we are yet diseased sinners, and in our warfare, among -enemies, dangers, and perplexities, yet praise is seasonable and -suitable to our condition here, as the greatest part of our duty, -which all the rest must but promote. Pretend not that it is not fit -for you because you are sinners, and that humiliation only is suitable -to your state. For the design of your redemption, the tenor of the -gospel, and your own condition, engage you to it. Are they not engaged -to praise the Lord, that are brought so near him to that end? 1 Pet. -ii. 5, 9;--that are reconciled to him?--to whom he hath given and -forgiven so much? 1 Tim. i. 15; Tit. iii. 3, 5; Psal. ciii. 1-3;--that -have so many great and precious promises? 2 Pet. i. 4;--that are the -temples of the Holy Ghost, who dwelleth in them, and sanctifieth them -to God?--that have a Christ interceding for them in the highest? Rom. -viii. 33, 34;--that are always safe in the arms of Christ; that are -guarded by angels; and devils and enemies forbidden to touch them, -further than their Father seeth necessary for their good?--that have -the Lord for their God? Psal. xxxiii. 12; iv. 8;--that have his saints -for their companions and helpers?--that have so many ordinances to -help their souls; and so many creatures and comforts for their -bodies?--that live continually upon the plenty of his love?--that -have received so much, and are still receiving? Should we not bless -him every day with praise, that blesseth us every day with benefits? -Should we not praise the bridge that we go over?--the friend that we -have tried so oft? And resolve, as Psal. cxlv. "Every day will I bless -thee: I will praise thy name for ever and ever." Psal. lxiii. 3, 4, -"Because thy loving-kindness is better than life, my lips shall praise -thee: thus will I bless thee while I live: I will lift up my hands in -thy name." Are they not bound to praise him on earth, that must reign -with Christ for ever in heaven? Rom. viii. 17, 33; Rev. i. 5, 6; Col. -i. 12; 1 Pet. i. 4. - -6. The praises of God do exercise our highest graces: praise is the very -breath of love, and joy, and gratitude: it tendeth to raise us above -ourselves, and make our hearts to burn within us, while the glorious -name of God is magnified: it hath the most pure, and spiritual, and -elevating effect upon the soul; and therefore tendeth most effectually -to make us more holy, by the increase of these graces. - -7. To be much employed in the praise of God, doth tend exceedingly to -the vanquishing all hurtful doubts, and fears, and sorrows. Joy and -praise promote each other. And this it doth, (1.) By keeping the soul -near to God, and within the warmth of his love and goodness, Psal. -cxl. 13. (2.) By the exercise of love and joy, which are the cordial, -reviving, strengthening graces, Psal. xciv. 19; cxvi. 1. (3.) By -dissipating distrustful, vexing thoughts, and diverting the mind to -sweeter things, Psal. civ. 34. (4.) By keeping off the tempter, who -usually is least able to follow us with his molestations, when we are -highest in the praises of our God. (5.) By bringing out the evidences -of our sincerity into the light, while the chiefest graces are in -exercise, 2 Cor. iii. 18. (6.) And by way of reward from God, that -loveth the praises of his meanest servants. And here I would commend -this experiment, to uncomfortable, troubled souls, that have not found -comfort by long searching after evidences in themselves. Exercise -yourselves much in the praises of God: this is a duty that you have no -pretence against. Against thanksgiving for his grace, you pretend that -you know not that you have received his grace; but to praise him in -the excellency of his perfections, his power, and wisdom, and -goodness, and mercy, and truth, is the duty of all men in the world. -While you are doing this, you will feel your graces stir, and feel -that comfort from the face of God, which you are not like to meet with -in any other way whatsoever. Evidences are exceeding useful to our -ordinary stated peace and comfort; but it is oft long before we -confidently discern them: and they are oft discerned when yet the soul -is not excited to much sense of comfort and delight: and we quickly -lose the sight of evidences, if we be not very wise and careful. But a -life of praise bringeth comfort to the soul, as standing in the -sunshine bringeth light and warmth: or as labouring doth warm the -body: or as the sight and converse of our dearest friend, or the -hearing of glad tidings, doth rejoice the heart, without any great -reasoning or arguing the case. This is the way to have comfort by -feeling, to be much in the hearty praises of the Lord. When we come to -heaven we shall have our joy, by immediate vision, and the delightful -exercise of love and praise. And if you would taste the heavenly joys -on earth, you must imitate them in heaven as near as possibly you can; -and this is your work of nearest imitation. - -8. To live a life of praising God, will make religion sweet and easy -to us, and take off the wearisomeness of it, and make the word of God -a pleasure to us. Whereas they that set themselves only to the works -of humiliation, and leave out these soul-delighting exercises, do cast -themselves into exceeding danger, by making religion seem to them a -grievous and undesirable life. This makes men backward to every duty, -and do it heartlessly, and easily yield to temptations of omission and -neglect, if not at last fall off through weariness: whereas the soul -that is daily employed in the high and holy praises of his God, is -still drawn on by encouraging experience, and doth all with a willing, -ready mind. - -9. No duty is more pleasing to God, than the cheerful praises of his -servants. He loveth your prayers, tears, and groans; but your praises -much more: and that which pleaseth God most, must be most pleasing to -his servants; for to please him is their end: this is the end of all -their labour, that "whether present or absent, they may be accepted of -him," 2 Cor. v. 9. So that it is a final enjoying, and therefore a -delighting duty. - -10. To be much employed in the praises of God, will acquaint the world -with the nature of true religion, and remove their prejudice, and -confute their dishonourable thoughts and accusations of it, and -recover the honour of Christ, and his holy ways, and servants. Many -are averse to a holy life, because they think that it consisteth but -of melancholy fears or scrupulosity: but who dare open his mouth -against the joyful praises of his Maker? I have heard and read of -several enemies and murderers, that have broke in upon christians with -an intent to kill them, or carry them away, that finding them on their -knees in prayer, and reverencing the work so much as to stay and hear -them till they had done, have reverenced the persons also, and -departed, and durst not touch the heavenly worshippers of God. This -life of praise is a continual pleasure to the soul; clean contrary to -a melancholy life. It is recreating to the spirits, and healthful to -the body, which is consumed by cares, and fears, and sorrows. It is -the way that yieldeth that "mirth which doth good like a medicine, and -is a continual feast," Prov. xvii. 22; xv. 15. Therefore saith the -apostle, "Is any merry, let him sing psalms," James v. 13. He cannot -better exercise mirth, than in singing praises to his God. This keeps -the soul continually on the wing, desiring still to be nearer God, -that it may have more of these delights: and so it overcomes the sense -of persecutions and afflictions, and the fears of death, and is a most -excellent cordial and companion in the greatest sufferings. Was it not -an excellent hearing, to have been a witness of the joy of Paul and -Silas, when in the prison and stocks, with their backs sore with -scourges, they sang at midnight the praises of the Lord? Acts xvi. 25; -so that all the doors were opened, and all the prisoners' bonds were -loosed, that had been their auditors; so great was God's acceptance of -their work. Oh that we would do that honour and right to true -religion, as to show the world the nature and use of it, by living in -the cheerful praises of our God, and did not teach them to blaspheme -it, by our misdoings! - -I have said the more of the excellency and benefits of this work, -because it is one of your best helps to perform it, to know the -reasons of it, and how much of your religion, and duty, and comfort -consisteth in it: and the forgetting of this, is the common cause that -it is so boldly and ordinarily neglected, or slubbered over as it is. - -_Direct._ II. The keeping of the heart in the admiration and -glorifying of God, according to the foregoing directions, is the -principal help to the right praising of him with our lips.--For out of -the heart's abundance the mouth will speak: and if the heart do not -bear its part, no praise is melodious to God. - -_Direct._ III. Read much those Scriptures which speak of the praises -of God; especially the Psalms: and furnish your memories with store of -those holy expressions of the excellencies of God, which he himself -hath taught you in his word.--None knoweth the things of God, but the -Spirit of God; who teacheth us in the Scripture to speak divinely of -things divine. No other dialect so well becometh the work of praise. -God, that best knoweth himself, doth best teach us how to know and -praise him. Every christian should have a treasury of these sacred -materials in his memory, that he may be able at all times, in -conference and in worship, to speak of God in the words of God. - -_Direct._ IV. Be much in singing psalms of praise, and that with the -most heart-raising cheerfulness and melody; especially in the holy -assemblies.--The melody and the conjunction of many serious, holy -souls, doth tend much to elevate the heart. And where it is done -intelligibly, reverently, in conjunction with a rational, spiritual, -serious worship, the use of musical instruments are not to be scrupled -or refused; any more than the tunes or melody of the voice. - -_Direct._ V. Remember to allow the praises of God their due proportion -in all your prayers.--Use not to shut it out, or forget it, or cut it -short with two or three words in the conclusion. The Lord's prayer -begins and ends with it: and the three first petitions are for the -glorifying the name of God, and the coming of his kingdom, and the -doing of his will, by which he is glorified: and all this before we -ask any thing directly for ourselves. Use will much help you in the -praise of God. - -_Direct._ VI. Especially let the Lord's day be principally spent in -praises and thanksgivings for the work of our redemption, and the -benefits thereof.--This day is separated by God himself to this holy -work; and if you spend it (ordinarily) in other religious duties, that -subserve not this, you spend it not as God requireth you. The thankful -and praiseful commemoration of the work of man's redemption, is the -special work of the day: and the celebrating of the sacrament of the -body and blood of Christ, (which is therefore called the Eucharist,) -was part of these laudatory exercises, and used every Lord's day by -the primitive church. It is not only a holy day, separated to God's -worship in general; but to this eucharistical worship in special above -the rest, as a day of praises and thanksgiving unto God: and thus all -christians (ordinarily) should use it. - -_Direct._ VII. Let your holy conference with others be much about the -glorious excellencies, works, and mercies of the Lord, in way of praise -and admiration.--This is indeed to speak to edification, and as the -"oracles of God," Eph. iv. 29; "that God in all things may be -glorified," 1 Pet. iv. 11. Psal. xxix. 9, "In his temple doth every one -speak of his glory." Psal. xxxv. 28, "My tongue shall speak of thy -righteousness, and of thy praises all the day long." Psal. cxlv. 6, 11, -21, "And men shall speak of the might of thy terrible acts.--They shall -speak of the glory of thy kingdom, and talk of thy power: to make known -to the sons of men his mighty acts, and the glorious majesty of his -kingdom.--My mouth shall speak of the praises of the Lord; and let all -flesh bless his holy name for ever and ever." Psal. cv. 2, 3, "Talk ye -of all his wondrous works: glory ye in his holy name." - -_Direct._ VIII. Speak not of God in a light, unreverent, or common -sort, as if you talked of common things; but with all possible -seriousness, gravity, and reverence, as if you saw the majesty of the -Lord.--A common and a holy manner of speech are contrary. That only -is holy which is separated to God from common use. You speak -profanely, (in the manner, how holy soever the matter be,) when you -speak of God with that careless levity, as you use to speak of common -things. Such speaking of God is dishonourable to him, and hurts the -hearers more than silence, by breeding in them a contempt of God, and -teaching them to imitate you in slight conceits and speech of the -Almighty: whereas, one that speaketh reverently of God, as in his -presence, doth ofttimes more affect the hearers with a reverence of -his Majesty, with a few words, than unreverent preachers with the most -accurate sermons, delivered in a common or affected strain. Whenever -you speak of God, let the hearers perceive that your hearts are -possessed with his fear and love, and that you put more difference -between God and man, than between a king and the smallest worm: so -when you talk of death or judgment, of heaven or hell, of holiness or -sin, or any thing that nearly relates to God, do it with that gravity -and seriousness as the matter doth require. - -_Direct._ IX. Speak not so unskilfully and foolishly of God, or holy -things, as may tempt the hearers to turn it into a matter of scorn or -laughter.--Especially understand how your parts are suited to the -company that you are in. Among those that are more ignorant, some weak -discourses may be tolerable and profitable; for they are most affected -with that which is delivered in their own dialect and mode: but among -judicious or captious hearers, unskilful persons must be very sparing -of their words, lest they do hurt while they desire to do good, and -make religion seem ridiculous. We may rejoice in the scorns which we -undergo for Christ, and which are bent against his holy laws, or the -substance of our duty: but if men are jeered for speaking ridiculously -and foolishly of holy things, they have little reason to take comfort -in any thing of that, but their honest meanings and intents; nay, they -must be humbled for being a dishonour to the name of godliness. But -the misery is, that few of the ignorant and weak have knowledge and -humility enough to perceive their ignorance and weakness, but they -think they speak as wisely as the best, and are offended if their -words be not reverenced accordingly. As a minister should study and -labour for a skill and ability to preach, because it is his work; so -every christian should study for skill to discourse with wisdom and -meet expressions about holy things, because this is his work. And as -unfit expressions and behaviour in a minister do cause contempt -instead of edifying, so do they in discourse. - -_Direct._ X. Whenever God's holy name or word is blasphemed, or used -in levity or jest, or a holy life is made a scorn, or God is -notoriously abused or dishonoured, be ready to reprove it with gravity -where you can; and where you cannot, at least let your detestation of -it be conveniently manifested.--Among those to whom you may freely -speak, lay open the greatness of their sin. Or, if you are unable for -long or accurate discourse, at least tell them who hath said, "Thou -shalt not take the name of the Lord thy God in vain: for the Lord will -not hold him guiltless that taketh his name in vain." And where your -speech is unmeet, (as to some superiors,) or is like to do more harm -than good, let your departing the room, or your looks, or rather your -tears, show your dislike.[130] - - - _Directions for the glorifying God in our Lives._ - -_Direct._ I. Our lives then glorify God, when they are such as his -excellencies most appear in: and that is, when they are most divine or -holy; when they are so managed, that the world may see, that it is God -that we have chiefly respect unto, and that HOLINESS TO THE LORD is -written upon all our faculties and affairs.--So much of GOD as appeareth -in our lives, so much they are truly venerable, and advanced above the -rank of fleshly, worldly lives.[131] God only is the real glory of every -person, and every thing, and every word or action of our lives. And the -natural conscience of the world, which, in despite of their atheism, is -forced to confess and reverence a Deity, will be forced (even when they -are hated and persecuted) to reverence the appearance of God in his holy -ones. Let it appear therefore, 1. That God's authority commandeth you, -above all the powers of the earth, and against all the power of fleshly -lusts. 2. That it is the glory and interest of God that you live for, -and look after principally in the world, and not your own carnal -interest and glory: and that it is his work that you are doing, and not -your own; and his cause, and not your own, that you are engaged in.[132] -3. That it is his word and law that is your rule. 4. And the example of -his Son that is your pattern. 5. And that your hearts and lives are -moved and acted in the world, by motives fetched from the rewards which -he hath promised, and the punishments which he hath threatened, in the -world to come. 6. And that it is a supernatural, powerful principle, -sent from God into your hearts, even the Holy Ghost, by which you are -inclined and actuated in the tenor of your lives. 7. And that your daily -converse is with God, and that men and other creatures are comparatively -nothing to you, but are made to stand by, while God is preferred, and -honoured, and served by you; and that all your business is with him, or -for him in the world. - -_Direct._ II. The more of heaven appeareth in your lives, the more -your lives do glorify God.--Worldly and carnal men are conscious, that -their glory is a vanishing glory, and their pleasure but a transitory -dream, and that all their honour and wealth will shortly leave them in -the dust; and therefore, they are forced, in despite of their -sensuality, to bear some reverence to the life to come. And though -they have not hearts themselves to deny the pleasures and profits of -the world, and to spend their days in preparing for eternity, and in -laying up a treasure in heaven; yet they are convinced, that those -that do so, are the best and wisest men; and they could wish that they -might die the death of the righteous, and that their last end might be -like his. As heaven exceedeth earth, even in the reverent -acknowledgment of the world, though not in their practical esteem and -choice; so heavenly christians have a reverent acknowledgment from -them, (when malice doth not hide their heavenliness by slanders,) -though they will not be such themselves. Let it appear in your lives, -that really you seek a higher happiness than this world affordeth, and -that you verily look to live with Christ; and that as honour, and -wealth, and pleasure command the lives of the ungodly, so the hope of -heaven commandeth yours. Let it appear that this is your design and -business in the world, and that your hearts and conversations are -above, and that whatever you do or suffer, is for this, and not for -any lower end; and this is a life that God is glorified by. - -_Direct._ III. It glorifieth God, by showing the excellency of faith, -when we contemn the riches and honour of the world, and live above the -worldling's life; accounting that a despicable thing, which he accounts -his happiness, and loseth his soul for.--As men despise the toys of -children, so a believer must take the transitory vanities of this world, -for matters so inconsiderable, as not to be worthy his regard, save only -as they are the matter of his duty to God, or as they relate to him, or -the life to come. Saith Paul, 2 Cor. iv. 18, "We look not at the things -which are seen," (they are not worth our observing or looking at,) "but -at the things which are not seen: for the things which are seen are -temporal, but the things which are not seen are eternal." The world is -under a believer's feet, while his eye is fixed on the celestial world. -He travelleth through it to his home, and he will be thankful if his way -be fair, and if he have his daily bread: but it is not his home, nor -doth he make any great matter, whether his usage in it be kind or -unkind, or whether his inn be well adorned or not. He is almost -indifferent whether, for so short a time, he be rich or poor, in a high -or in a low condition, further than as it tendeth to his Master's -service. Let men see that you have a higher birth than they, and higher -hopes, and higher hearts, by setting light by that, which their hearts -are set upon as their felicity. When seeming christians are as worldly -and ambitious as others, and make as great a matter of their gain, and -wealth, and honour, it showeth that they do but cover the base and -sordid spirit of worldlings, with the visor of the christian name, to -deceive themselves, and bring the faith of christians into scorn, and -dishonour the holy name which they usurp. - -_Direct._ IV. It much honoureth God, when his servants can quietly and -fearlessly trust in him, in the face of all the dangers and -threatenings which devils or men can cast before them; and can -joyfully suffer pain or death, in obedience to his commands, and in -confidence on his promise of everlasting happiness.--This showeth that -we believe indeed that "there is a God," and that "he is the rewarder -of them that diligently seek him," Heb. xi. 6; and that he is true and -just; and that his promises are to be trusted on; and that he is able -to make them good, in despite of all the malice of his enemies; and -that the threats or frowns of sinful worms are contemptible to him -that feareth God. Psal. lviii. 11, "So that men shall say, Verily -there is a reward for the righteous: verily there is a God that -judgeth in the earth," and that at last will judge the world in -righteousness. Paul gloried in the Thessalonians, "for their faith and -patience, in all their persecutions and tribulations which they -endured; as a manifest token of the righteous judgment of God, that -they might be accounted worthy of the kingdom of God, for which they -suffered. Seeing it is a righteous thing with God to recompense -tribulation to them that trouble us, and rest with his saints to those -that are troubled," 2 Thess. i. 4-7. "If ye be reproached for the name -of Christ, happy are ye; for the Spirit of glory and of God resteth -upon you: on their part he is evil spoken of, but on your part he is -glorified," 1 Pet. iv. 14. "If any man suffer as a christian, let him -not be ashamed; but let him glorify God on this behalf," ver. 16. When -confidence in God, and assurance of the great reward in heaven, Matt. -v. 11, 12, doth cause a believer undauntedly to say as the three -witnesses, Dan. iii. "We are not careful, O king, to answer thee in -this matter: the God whom we serve is able to deliver us:" when by -faith we can go through the trial of cruel mockings and scourgings, of -bonds and imprisonment, to be destitute and afflicted, yea, and -tortured, not accepting deliverance, (upon sinful terms,) thus God is -glorified by believers. "Lift up your voices," O ye afflicted saints, -"and sing, for the majesty of the Lord. Glorify ye the Lord in the -fires, even the name of the Lord God of Israel in the isles of the -sea," Isa. xxiv. 14, 15. Sing to his praise with Paul and Silas, -though your feet be in the stocks. If God call for your lives, -remember that "you are not your own, you are bought with a price; -therefore glorify God in your bodies and spirits which are his," 1 -Cor. vi. 20. Rejoice in it, if you "bear in your bodies the marks of -the Lord Jesus," Gal. vi. 17; and if you "always bear about in the -body the dying of the Lord Jesus, that the life also of Jesus may be -manifested in your bodies," 2 Cor. iv. 10. And "with all boldness," -see that "Christ be magnified in your bodies, whether it be by life or -death," Phil. i. 20. He dishonoureth and reproacheth Christ and faith, -that thinks he is not to be trusted even unto the death. - -_Direct._ V. It much honoureth God, when the hopes of everlasting joys -do cause believers to live much more joyfully than the most prosperous -worldlings.--Not with their kind of doting mirth, in vain sports and -pleasures, and foolish talking, and uncomely jests; but in that -constant cheerfulness and gladness, which beseemeth the heirs of -glory. Let it appear to the world, that indeed you hope to live with -Christ, and to be equal with the angels. Do a dejected countenance, -and a mournful, troubled, and complaining life, express such hopes? or -rather tell men that your hopes are small, and that God is a hard -master, and his service grievous? Do not thus dishonour him by your -inordinate dejectedness; do not affright and discourage sinners from -the pleasant service of the Lord. - -_Direct._ VI. When christians live in a readiness to die, and can -rejoice in the approach of death, and love and long for the day of -judgment, when Christ shall justify them from the slanders of the -world, and shall judge them to eternal joys: this is to the glory of -God and our profession.--When death, which is the king of fears to -others, appeareth as disarmed and conquered to believers; when -judgment, which is the terror of others, is their desire; this showeth -a triumphant faith, and that godliness is not in vain. It must be -something above nature that can make a man "desire to depart and be -with Christ, as best of all," and "to be absent from the body and -present with the Lord," and to "comfort one another" with the mention -of the glorious coming of their Lord, and the day when he shall judge -the world in righteousness, Phil. i. 21; 2 Cor. v. 8; 1 Thess. iv. 18; -2 Thess. i. 10. - -_Direct._ VII. The humility, and meekness, and patience of christians, -much honour God and their holy faith; as pride, and passion, and -impatience dishonour him.--Let men see that the Spirit of God doth cast -down the devilish sin of pride, and maketh you like your Master, that -humbled himself to assume our flesh, and to the "death of the cross," -and to the contradiction and reproach of foolish sinners, and "made -himself of no reputation," but "endured the shame" of being derided, -spit upon, and crucified, Phil. ii. 7-9; Heb. xii. 2; and stooped to -wash the feet of his disciples. It is not stoutness, and lifting up the -head, and standing upon your terms, and upon your honour in the world, -that is the honouring of God. When you are as little children, and as -nothing in your own eyes, and seek not the honour that is of men, but -say, "Not to us, O Lord, not to us, but to thy name be the glory," Psal. -cxv. 1; and are content that your honour decrease and be trodden into -the dirt, that his may increase, and his name be magnified; this is the -glorifying of God. So when you show the world, that you are above the -impotent passions of men, not to be insensible, but to be "angry and sin -not," and to "give place to wrath," and not to resist and "avenge -yourselves," Rom. xii. 19; and to be "meek and lowly in heart," Matt. -xi. 29. It will appear that you have the wisdom which is "from above," -if you be "first pure, then peaceable, gentle, easy to be entreated, -full of mercy and good fruits, without partiality, and hypocrisy," James -iii. 17. "But if you have bitter envying and strife in your hearts, -glory not, and lie not against the truth," as if this were the wisdom -from above which glorifieth God; for this "wisdom descendeth not from -above, but is earthly, sensual, and devilish," ver. 14, 15. "A meek and -quiet spirit is of great price in the sight of God," 1 Pet. iii. 4; an -ornament commended to women by the Scripture, which is amiable in the -eyes of all. - -_Direct._ VIII. It honoureth God and our profession, when you abound in -love and good works; loving the godly with a special love, but all men -with so much love, as makes you earnestly desirous of their welfare, and -to love your enemies, and put up wrongs, and to study to do good to all, -and hurt to none.--To be abundant in love, is to be like to God, who is -love itself, 1 John iv. 7, 11; and showeth that God dwelleth in us, ver. -12. "All men may know that we are Christ's disciples, if we love one -another," John xiii. 35. This is the "new" and the "great commandment; -the fulfilling of the law," Rom. xiii. 10; John xv. 12, 17; xiii. 34. -You will be known to be the "children of your heavenly Father, if you -love your enemies, and bless them that curse you, and pray for them that -hate and persecute you, and despitefully use you," Matt. v. 44. Do all -the good that possibly you can, if you would be like him that doth good -to the evil, and whose mercies are over all his works. Show the world -that you "are his workmanship, created to good works in Christ Jesus, -which he hath ordained for you to walk in," Eph. ii. 10. "Herein is your -Father glorified, that ye bring forth much fruit," John xv. 8. "Let your -light so shine before men, that they may see your good works, and -glorify your Father which is in heaven," Matt. v. 16. "Honour God with -thy substance, and with the first-fruits of all thy increase," Prov. -iii. 9. "And those that honour him he will honour," 1 Sam. ii. 30; when -barren, worldly hypocrites, that honour God only with their lips, and -flattering words, shall be used as those that really dishonour him. - -_Direct._ IX. The unity, concord, and peace of christians, do glorify -God and their profession; when their divisions, contentions, and -malicious persecutions of one another, do heinously dishonour -him.--Men reverence that faith and practice which they see us -unanimously accord in. And the same men will despise both it and us, -when they see us together by the ears about it, and hear us in a Babel -of confusion, one saying, This is the way, and another, That is it; -one saying, Lo here is the true church and worship, and another -saying, Lo it is there. Not that one man or a few must make a shoe -meet for his own foot, and then say, All that will not dishonour God -by discord, must wear this shoe: think as I think, and say as I say, -or else you are schismatics. But we must all agree in believing and -obeying God, and "walking by the same rule so far as we have -attained," Phil. iii. 15, 16. "The strong must bear the infirmities of -the weak, and not please themselves; but every one of us please his -neighbour for good to edification; and be like-minded one towards -another, according to Christ Jesus, that we may with one mind and one -mouth glorify God: receiving one another, as Christ also received us -to the glory of God," Rom. xv. 1, 2, 5-7. - -_Direct._ X. Justice commutative and distributive, private and public, -in bargainings, and in government, and judgment, doth honour God and -our profession in the eyes of all: when we do no wrong, but do to all -men as we would they should do to us, Matt. vii. 12: that no man go -beyond or defraud his brother in any matter; for the Lord is the -avenger of all such, 1 Thess. iv. 6.--That a man's word be his master, -and that we lie not one to another, nor equivocate or deal subtilly -and deceitfully, but in plainness and singleness of heart, and in -simplicity and godly sincerity, have our conversation in the world. -Perjured persons and covenant-breakers, that dissolve the bonds of -human society, and take the name of God in vain, shall find by his -vengeance that he holdeth them not guiltless. - -_Direct._ XI. It much glorifieth God to worship him rationally and -purely, in spirit and in truth, according to the glory of his wisdom -and goodness; and it dishonoureth him to be worshipped ignorantly and -carnally, with spells, and mimical, irrational actions, as if he were -less wise than serious, grave, understanding men.--The worshippers of -God have great cause to take heed how they behave themselves; lest -they meet with the reward of Nadab and Abihu, and God tell them by his -judgments, "that he will be sanctified in all them that come nigh him, -and before all the people he will be glorified," Lev. x. 1-3. The -second commandment is enforced by the jealousy of God about his -worship. Ignorant, rude, unseemly words, or unhandsome gestures, which -tend to raise contempt in the auditors; or levity of speech, which -makes men laugh, is abominable in a preacher of the gospel. And so is -it to pray irrationally, incoherently, confusedly, with vain -repetitions and tautologies, as if men thought to be heard for their -babbling over so many words, while there is not so much as an -appearance of a well composed, serious, rational, and reverent address -of a fervent soul to God. To worship God as the papists do, with -images, Agnus Dei's, crucifixes, crossings, spittle, oil, candles, -holy water, kissing the pax, dropping beads, praying to the Virgin -Mary, and to other saints, repeating over the name of Jesus nine times -in a breath, and saying such and such sentences so oft, praying to God -in an unknown tongue, and saying to him they know not what, adoring -the consecrated bread as no bread, but the very flesh of Christ -himself, choosing the titular saint whose name they will invocate, -fasting by feasting upon fish instead of flesh, saying so many masses -a day, and offering sacrifice for the quick and the dead, praying for -souls in purgatory, purchasing indulgences for their deliverance out -of purgatory from the pope, carrying the pretended bones or other -relics of their saints, the pope's canonizing now and then one for a -saint, pretending miracles to delude the people, going on pilgrimages -to images, shrines, or relics, offering before the images, with a -multitude more of such parcels of devotion, do most heinously -dishonour God, and, as the apostle truly saith, do make unbelievers -say, "They are mad," 1 Cor. xiv. 23, and that they are "children in -understanding," and not "men," ver. 20. Insomuch as it seemeth one of -the greatest impediments to the conversion of the heathen and -Mahometan world, and the chiefest means of confirming them in their -infidelity, and making them hate and scorn christianity, that the -Romish, and the eastern, and southern churches, within their view, do -worship God so dishonourably as they do: as if our God were like a -little child that must have pretty toys bought him in the fair, and -brought home to please him. Whereas, if the unreformed churches in the -east, west, and south were reformed, and had a learned, pious, able -ministry, that clearly preached and seriously applied the word of God, -and worshipped God with understanding, gravity, reverence, and serious -spirituality, and lived a holy, heavenly, mortified, self-denying -conversation, this would be the way to propagate christianity, and win -the infidel world to Christ. - -_Direct._ XII. If you will glorify God in your lives, you must be -above a selfish, private, narrow mind, and must be chiefly intent upon -the public good, and the spreading of the gospel through the world.--A -selfish, private, narrow soul brings little honour to the cause of -God: it is always taken up about itself, or imprisoned in a corner, in -the dark, to the interest of some sect or party, and seeth not how -things go in the world: its desires, and prayers, and endeavours go no -further than they can see or travel. But a larger soul beholdeth all -the earth, and is desirous to know how it goeth with the cause and -servants of the Lord, and how the gospel gets ground upon the -unbelieving nations; and such are affected with the state of the -church a thousand miles off, almost as if it were at hand, as being -members of the whole body of Christ, and not only of a sect. They pray -for the "hallowing of God's name," and the "coming of his kingdom," -and the "doing of his will throughout the earth, as it is in heaven," -before they come to their own necessities, at least in order of esteem -and desire. The prosperity of themselves, or their party or country, -satisfieth them not, while the church abroad is in distress. They live -as those that know the honour of God is more concerned in the welfare -of the whole, than in the success of any party against the rest. They -pray that the gospel may have free course and be glorified abroad, as -it is with them, and the preachers of it be "delivered from -unreasonable and wicked men," 2 Thess. iii. 1, 2. The silencing the -ministers, and suppressing the interest of Christ and souls, are the -most grievous tidings to them: therefore they "pray for kings, and all -in authority," not for any carnal ends, but that "we may lead a quiet -and peaceable life in all godliness and honesty," 1 Tim. ii. 1-3. Thus -God must be glorified by our lives. - - * * * * * - -_Grand Direct._ XVI. Let your life on earth be a conversation in heaven, -by the constant work of faith and love; even such a faith as maketh -things future as now present, and the unseen world as if it were -continually open to your sight; and such a love as makes you long to see -the glorious face of God, and the glory of your dear Redeemer, and to be -taken up with blessed spirits in his perfect, endless love and praise. - -My Treatise of "The Life of Faith," and the fourth part of "The -Saints' Rest," being written wholly or mostly to this use, I must -refer the reader to them, and say no more of it in this direction. - - * * * * * - -_Grand Direct._ XVII. As the soul must be carried up to God, and -devoted to him, according to all the foregoing directions, so must it -be delivered from carnal selfishness, or flesh-pleasing, which is the -grand enemy to God and godliness in the world; and from the three -great branches of this idolatry, viz. the love of sensual pleasures, -the love of worldly wealth, and the proud desire and love of worldly -honour and esteem: and the mortifying of these must be much of the -labour of your lives. - -Of this also I have written so much in a "Treatise of Self-denial," and -in another called "The Crucifying of the World by the Cross of Christ," -that I shall now pass by all, save what will be more seasonable anon -under the more particular directions, in the fourth part, when I come to -speak of selfishness, as opposed to the love of others.[133] - - * * * * * - -I have now given you the general grand directions, containing the very -being and life of godliness and christianity; with those particular -subdirections which are needful to the performance of them. And I must -tell you, that as your life, and strength, and comfort principally -depend on these, so doth your success in resisting all your particular -sins: and therefore, if you first obey not these general directions, the -more particular ones that follow will be almost useless to you, even as -branches cut off from the stock of the tree, which are deprived thereby -of their support and life. But upon supposition that first you will -maintain these vital parts of your religion, I shall proceed to direct -you first in some particulars most nearly subordinate to the -forementioned duties, and then to the remoter branches. - -FOOTNOTES: - -[80] Laert. saith of the magi, that they did Deorum vacare cultui: -signa statuasque reprehendere: et eorum imprimis, qui mares esse deos -et foeminas dicunt, errores improbare. Signa et statuas ex disciplinae -instituto e medio tulisse: and that some thought that the Jews came -from them, p. 4, 6. And Laertius himself saith to those that make -Orpheus the first philosopher, Videant certe qui ita volunt, quo sit -censendus nomine, qui Diis cuncta hominum vitia, et quae raro a -turpibus quibusque et flagitiosis hominibus geruntur, ascribit, p. 4. -He saith also that the said magi held, and Theopompus with them, that -men should live again, and become immortal. The like he saith of many -other sects. It is a thing most irrational to doubt of the being of -the unseen worlds, and the more excellent inhabitants thereof; when we -consider that this low and little part of God's creation is so full of -inhabitants: if a microscope will show your very eyes a thousand -visible creatures which you could never see without it, nor know that -they had any being, will you not allow the pure intellectual sight to -go much further beyond your microscope? - -[81] Thales' sayings in Laert. are, Animas esse immortales: -Antiquissimum omnium entium Deus; ingenitu senim: Pulcherrimum mundus, a -Deo enim factus: Maximum locus; capit enim omnia: Velocissimum mens; nam -per universa discurrit: Fortissimum necessitas; cuncta enim superat. -Sapientissimum tempus: invenit namque omnia. _Q._ Utrum prius factum nox -an dies? _R._ Nox, una prius die. _Q._ Latet ne Deos homo male agens? -_R._ Ne cogitans quidem. _Q._ Quid difficile? _R._ Seipsum noscere. _Q._ -Quid facile? _R._ Ab alio moveri. _Q._ Quid suavissimum? _R._ Frui. _Q._ -Quid Deus? _R._ Quod initio et sine caret. p. 14, 20, 21. - -[82] Conjungi vult nos inter nos, atque connecti per mutua beneficia -charitatis: adeo ut tota justitia et praeceptum hoc Dei, communis sit -utilitas hominum. O miram clementiam Domini! O ineffabilem Dei -benignitatem! Praemium nobis pollicetur, si nos invicem diligamus; id -est, si nos ea praestemus invicem, quorum vicissim indigemus: et nos -superbo et ingrato animo, ejus remittimur voluntati, cujus etiam -imperium beneficium est. Hieron. ad Celant. See my book of the -"Reasons of the Christian Religion." - -[83] Vel propter unionem inter creaturam et Creatorem necessaria fuit -incarnatio. Sicut in Divinitate una est essentia et tres personae; ita -in Christo una persona et tres essentiae, Deitas, anima, et caro. -Christus secundum naturam divinitatis est genitus; secundum animam -creatus; et secundum carnem factus. Unio in Christo triplex est; -Deitatis ad animam; Deitatis ad carnem; et animae ad carnem. Paul. -Scaliger Thes. p. 725. Christus solus, et quidem secundum utramque -naturam dicitur caput ecclesiae. Id. p. 726. - -[84] Ex apostolica et veteri traditione, nemo baptizatur in ecclesia -Christi, nisi prius rogatus, an credat in Deum Patrem, et in Jesum -Christum Dei Filium, et in Spiritum Sanctum, responderit, firmiter se -credere: quantum vis ergo heres sit, si judicii aliquid habet, et ita -rogatur, et ita respondet prorsusque ita expresse credere jubetur: -namque implicite et involute non isthaec solum, sed quaecunque Divinae -literae produnt, credit, de quibus tamen non omnibus interrogatur, quod -ea expresse scire omnia, illi minime opus sit. Acosta, 1. 5. c. 6. p. -461. Christian religion beginneth not at the highest, but the lowest: -with Christ incarnate, teaching, dying, &c. Dr. Boy's postil. p. 121. -out of Luther. - -[85] Sane omnium virtutum radix et fundamentum fides est; quae -certantes adjuvat, vincentes coronat, et coelesti dono quosdam defectu -signorum remunerat: nihil enim quod sincerae fidei denegetur, quia nec -aliud a nobis Deus, quam fidem exigit: hanc diligit, hanc requirit, -huic cuncta promittit et tribuit. S. Eulogius Mart. Arch. Tolet. -Memorial. Sanct. p. 4. Notandum, quod cum fides mortua sit praeter -opera, jam neque fides est: nam neque homo mortuus, homo est.--Non -enim sicut spiritum corpore meliorem, ita opera fidei praeponenda sunt, -quando gratia salvatur homo, non ex operibus sed ex fide: nisi forte -et hoc in quaestione sit, quod salvet fides quae cum operibus propriis -vivit; tanquam aliud genus operum sit, praeter quae salus ex fide -proveniat: nec autem sunt opera quae sub umbra legis observantur. -Didymus Alexand, in Jac. cap. 2. - -[86] Dilectio Dei misit nobis salvatorem: cujus gratia salvati sumus: -ut possideamus hanc gratiam, communicatio facit spiritus. Ambros. in 2 -Cor. xiii. 13. - -[87] O Domine Jesu doles non tua sed mea vulnera! Ambros. de Fide ad -Grat. l. 2. c. 3. Nos immortalitate male usi sumus ut moreremur: -Christus mortalitate bene usus est ut viveremus. August. de Doct. -Christ. l. i. c. 14. - -[88] Scrutari temeritas est, credere pietas, nosse vita. Bernard. de -Consid. ad Eugen. 1. 5. - -[89] Deus est principium effectivum in creatione refectivum in -redemptione, perfectivum in sanctificatione. Joh. Combis comp. Theol. -1. 4. c. 1. - -[90] Rejectis propheticis et apostolicis scriplis, Manichaei novum -evangelium scripserunt: et ut antecellere communi hominum multitudini -et semi-dei viderentur, simularunt enthusiasmos seu afflatus, subito -in turba se in terram objicientes, et velut attoniti diu tacentes; -deinde tanquam redeuntes ex specu Trophonio et plorantes, multa -vaticinati sunt; prorsus ut Anabaptistae recens fecerunt in seditione -monasteriensi. Etsi autem in quibusdam manifesta simulatio fuit, tamen -aliquibus reipsa a diabolis furores immissos esse certum est. Carion. -Chron. 1. 3. p. 54. - -[91] Nemo magnus sine aliquo afflatu divino unquam fuit. Cicero 2. de -Nat. Deor. - -[92] Laertius in Zenone, saith, Dicunt Stoici Deum esse animal -immortale, rationale, perfectum ac beatum, a malo omni remotissimum, -providentia sua mundum et quae sunt in mundo administrans omnia: non -tamen inesse illi humanae formae lineamenta. Caeterum esse opificem -immensi hujus operis, sicat et patrem omnium.--Eumque multis appellari -nominibus juxta proprietates suas.--Quosdam item esse daemones dicunt -quibus insit hominum miseratio, inspectores rerum humanarum; heroas -quoque solutas corporibus, sapientum animas.--Bonos aiunt esse -divinos, quod in seipsis quasi habeant Deum. Malum vero impium et sine -Deo esse, quod duplici ratione accipitur, sive quod Deo contrarius -dicatur, sive quod aspernetur Deum: id tamen malis omnibus non -convenire. Pios autem et religiosos esse sapientes, peritos divini -juris omnes. Pietatem esse scientiam divini cultus. Diis item eos -sacrificia facturos, castosque futuros. Quippe ea quae in Deos -admittuntur peccata detestari, Diisque charos ac gratos fore quo -sancti justique in rebus divinis sint. - -[93] De diis ita ut sunt loquere. Bias in Laert. Leg. Pauli Scaligeri -Theses de Archetypo Mundo Ep. Cath. 1. 14. God never wrought miracle to -convince atheism, because his ordinary works convince it. Lord Bacon, -Essay 16. p. 87. Deus est mens soluta, libera et segregata ab omni -concretione mortali, omnia sentiens, movens, &c. Cicero 1. Tuscul. - -[94] Persuasum hoc sit a principio hominibus, dominos esse omnium -rerum ac moderatores Deos: eaque quae gerantur eorum geri ditione atque -numine--Et qualis quisque fit, quid agat, quid in se admittat, qua -mente, qua pietate colat religionem, intueri, piorumque et impiorum -habere rationem. Cicero 2. de Leg. - -[95] Deorum providentia mundus administratur, iidemque consulunt rebus -humanis neque solum universis, verum etiam singulis. Cicero 1. de Divin. - -[96] Aristippus rogatus aliquando quid haberent eximium philosophi? Si -omnes, inquit, leges intereant, aequabiliter vivemus. Laertius. - -[97] If [Greek: proseuche] in Luke vi. 12, do signify an oratory, it -yet importeth that he continued for prayer in it. - -[98] Maxime pars hominum morbo jactatur eodem. - -[99] Animi labes nee diuturnitate evanescit, nec manibus ullis elui -potest--Non incestum vel aspersione aquae vel dierum numero tollitur. -Cicero 2. de Legib. - -[100] See Plutarch's Tract, entitled, "That vice is sufficient to make -a man wretched." Si non ipso honesto movemur ut viri boni simus, sed -utilitate aliqua, atque fructu, callidi sumus, non boni; si -emolumentis, non suapte natura, virtus expetitur, vana erit virtus, -quae malitia recte dicitur. P. Scal. p. 744. - -[101] Voluntarium est omne peccatum. Tolle excusationem: nemo peccat -invitus. Martin. Dunilens. de Morib. Nihil interest quo animo facias, -quod fecisse vitiosum est, quia acta cernuntur, animus non videtur. -Id. ibid. - -[102] Sick bodies only suffer ill; but sick souls both suffer ill and -do ill. Plutarch's Mor. p. 314. - -[103] See the Assembly's Larger Catechism about aggravations of sin. - -[104] See my treatise of "Crucifying the World," and of "Self-denial." - -[105] Of the Temptations to hinder Conversion, see before, chap. i. - -[106] Vide Pool's Synopsis, Critic, in Levit. i. 77. In these latter -the word "spirit" signifieth the ill disposition, which Satan as a -tempter causeth, and so he is known by it as his offspring. - -[107] See my "Treatise against Infidelity," as before cited. - -[108] Animi molles et aetate fluxi dolis haud difficulter capiuntur. - -[109] See my two sheets for the Ministry. - -[110] Vir bonus est qui prodest quibus notest, nocet autem nemini. P. -Scalig. Ne pigeat evangelicum ministrum, aegrotum visitare, venio -aliquo recreare, familicum cibario saltem pane pascere, nudum operire, -pauperem, cui non est adjutor, a divitum calumniis et potentia -eripere, pro afflictis principem magistratumve convenire: rem -familiarem consilio augere, morientibus sedulo et benigne astare, -lites et dissidia componere, &c. Acosta, 1. 4. c. 18. p. 418. - -[111] Some think they merit by curing the hurts which they have caused -themselves. Sed nequitia est, ut extrahas mergere, evertere ut -suscites, includere ut emittas. Non enim beneficium injuriae finis; nec -unquam id detraxisse meritum est, quod ipse qui detraxit intulerat. -Senec. de Benef. - -[112] "Sell all and give to the poor, and follow me." But sell not -all, except thou follow me: that is, except thou have a vocation, in -which thou mayest do as much good with little means, as with great. -Lord Bacon's Essay 13. - -[113] Absurdum est unum laute vivere, cum multi esuriunt. Quanto enim -gloriosius est multis benefacere, quam magnifice habitare? Quanto -prudentius in homines quam in lapides, et in aurum impensas facere. -Clem. Alexand. 2. Paedag. 12. - -[114] Nobilius et praestantius est charitatem exercere in Deo, quam -virtutes propter Deum. Charitas compendiosissima ad Deum via est per -quam celerrime in Deum pervenitur; nec sine charitate aliqua virtus -supernaturaliter homini sapit: charitas enim forma omnium virtutum -est. Per hoc charitatis exercitium, homo ad tantam sui abominationem -venit, ut non solum seipsum contemnat, verum etiam se ab aliis -contemni aequo animo ferat; imo etiam ab aliis contemptus -gaudeat.--Thaulerus, flor. c. 7. p. 114. - -[115] Austin, (Tract. 9. in John,) having showed that among men, it -maketh no one beautiful to love one that is beautiful, saith, Anima -nostra foeda est per iniquitatem: amando Deum pulchra efficitur: -qualis amor qui reddat pulchrum amantem? Deus semper pater est: amavit -nos foedos, ut ex foedis faceret pulchros: pulchri erimus amando eum -qui pulcher est. Quantum in te crescit amor, tantum crescit -pulchritudo; quia ipsa charitas animae pulchritudo est. - -[116] O orator, in tua oratione plus dilige Deum quam teipsum et alia: -et si hoc facis, justus es et prudens, et de charitate et sanctitate -habituatus: Qui habitus est amicus tuus in oratione--O Orator! quando -orabis pro commissis, justitiam, Dei tecum teneas diligendo; non autem -odiendo: quia si sic, misericordia Dei non posset esse tua amica, eo -quia injustus esset; et tuus habitus esset crudelis et a spe et -charitate prolongatus et tuum amare in odire esset perversum, de quo -odire esset in aeternum habituatus. Raim. Lullius, Arte Magna de -Applic. cap. 114. p. 557, 558. - -[117] Read Julian Toletan. his Prognosticon. Si in coelis fidelibus haec -servatur haereditas, frivola quaedam et tepida proferunt aliqua, putantes -eam se percipere in terrena Jerusalem; mille annis existimant esse -deliciarum praemia proprietate recepturos: qui interrogandi sunt, quomodo -astruant delicias corporales, dum dicatur hanc haereditatem nec corrumpi -posse nec marcescere. Didymus Alexand. in Petr. 1. cont. Millenar. - -[118] Of the nature of affiance and faith, I have written more fully -in my Disputation with Dr. Barlow, of Saving Faith. - -[119] SOLA fide Deo SOLI constanter adhaere. A SOLO cunctis eripiere -malis. Peucerus his Distich, in his ten years' imprisonment. Scult. -Curric. p. 22. - -[120] Of hope and assurance I have spoken afterward. - -[121] Of enthusiastic impressions I have said more in my Directions -for the Cure of Church Divisions, and in the defence of it, and in -other books. - -[122] 1 Chron. xvi. 34; 2 Chron. v. 13; Psal. xxxi. 7; lxxxvi. 5; -cviii. 3, 4; xcii. 4, 5; cxxxvi. 4; cxlv. 5-7, 11, 12; cxix. 64; Job -xxxvi. 24, 26; Psal. cvii. 22; civ. 31; lxvii. 6; Rev. i. 5; John xv. -9; Gal. ii. 20; Eph. i. 17, 18; ii. 6, 7; iii. 18, 19; Psal. cxxx. 6, -7; xci. 2, 9; xciv. 22; lix. 16; lxii. 7, 8; lvii. 1; xlvi. 1, 7, 11; -lxxxix. 1; cxvi. 1-3; ciii. 1-3; lxvi. 13, 16, 17; xxxiv. 1-3. - -[123] Phil. iii. 1; Isa. lviii. 19; Job xxii. 26; Isa. lv. 2, 3; Psal. -iv. 7; Acts xiv. 17; Deut. xxvii. 7; xii. 12, 18; 1 Pet. i. 3, 4, 6; -John xiv. 16, 26; xv. 26; Isa. liii. 3, 4; 1 Pet. i. 8, 9; Matt. xi. -28; Isa. lv. 1; Rev. xxii. 17; 1 Thess. v. 11, 14, 16; Phil. iv. 4; -Psal. xxxiii. 1; 1 Pet. v. 7; John v. 40. - -[124] Isa. lxiii. 9; 2 Cor. ii. 7; Zeph. iii. 17; Deut. xxx. 9; x. 15; -Isa. lxii. 5; James ii. 13; John xiv. 13, 18. - -[125] Laetari in Deo est res omnium summa in terris. Bucholtzer. - -[126] Tres sunt virtutis conditiones, tentationis remotio, actuum -multiplicatio, et in bono delectatio. P. Scaliger. - -[127] Heb. i. 3; Acts vii. 55; Rom. iii. 23; Rev. xxi. 11, 23; Jude -24; 1 Pet. iv. 13; 2 Cor. iii. 18. - -[128] _Lege Gassendi Oration, inaugural, in Institut. Astronom._ - -[129] Christianus est homo dicens et faciens ingrata diabolo; et -ornans gloriam Dei, autoris vitae et satis suae. Bucholtzer. - -[130] Of prayer I have spoken afterward. Tom. 2, &c. - -[131] Turpissimum est philosopho secus docere quam vivit. Paul -Scaliger. p. 728. - -[132] Nam ilia quae de regno coelorum commemoranter a nobis, deque -praesentium rerum contemptu, vel non capiunt, vel non facile sibi -persuadent cum sermo factis evertitur. Acosta, lib. iv. c. 18. p. 418. - -[133] I pass not this by as a small matter, to be passed by also by -the reader. For I take the love of God kindled by faith in Christ, -with the full denial of our carnal selves, to be the sum of all -religion. But because I would not injure so great a duty by saying but -a little of it; and therefore desire the reader, who studieth for -practice, and needeth such helps, to peruse the mentioned books of -"Self-denial," and "Crucifying the world." - - - - - APPENDIX. - -_The true doctrine of love to God, to holiness, to ourselves, and to -others, opened in certain propositions; especially for resolving the -questions, What self-love is lawful?--what sinful?--Whether God must be -loved above our own felicity, and how?--Whether to love our felicity -more than God, may stand with a state of saving grace?--Whether it be a -middle state between sensuality and the divine nature, to love God more -for ourselves than for himself?--Whether to love God for ourselves be -the state of a believer as he is under the promise of the new -covenant?--And whether the spirit and sanctification promised to -believers, be the love of God for himself, and so the divine nature, -promised to him that chooseth Christ and God by him out of self-love for -his own felicity?--How God supposeth and worketh on the principle of -self-love in man's conversion?--With many such like. To avoid the -tediousness of a distinct debating each question._ - -Though these things principally belong to the theory, and so to -another treatise in hand, called "Methodus Theologiae;" yet because -they are also practical, and have a great influence upon the more -practical directions, and the right understanding of them may help the -reader himself to determine a multitude of cases of conscience, the -particular discussion and decision of which would too much increase -this volume, which is so big already, I shall here explain them in -such brief propositions as yet shall give light to one another, and I -hope contain much of the true nature of love, which is the mystery of -the christian religion. - -_Prop._ 1. The formal act of love is complacency, expressed by a -_placet_; which Augustine so oft calleth delectation. - -2. Benevolence, or desiring the good of those we love, is but a -secondary act of love, or an effect of the prime, formal act. For to -wish one well is not to love him formally; but we wish him well -because we love him, and therefore first in order love him. - -3. Their definition of love is therefore inept, and but from an -effect, who say it is, _Alicui bene velle, ut ipst bene sit_. - -4. Love is either merely sensitive and passionate, which is the -sensible act and passion of the sensitive and fantastical appetite; or -it is rational, which is the act of the rational appetite or will. The -first is called sensitive in a double respect; 1. Because it followeth -the apprehension of the senses, or fantasy, loving that which they -apprehend as good; 2. And because it is exercised passionately and -feelingly by the sensitive appetite. And the other is called rational, -1. Because it is the love of that which reason apprehendeth as good; -and, 2. Because it is the complacency of that will which is a higher -faculty than the sensitive appetite. - -5. Sensitive love is oft without rational, (always in brutes,) but -rational love is never totally without sensitive, at least in this -life; whether it be because that the sensitive and rational are -faculties of the same soul, or because they are so nearly connexed as -that one cannot here move or act without the other? - -6. But yet one is predominant in some persons, and the other in others. - -7. Love is the complacency of the appetite in apprehended good. Good -is the formal object of love. Sensitive love is the complacency of the -sensitive appetite in sensible good (or in that which the sense and -imagination apprehendeth as good). Rational love is the complacency of -the rational appetite in that which reason apprehendeth good: the same -thing with primary volition. - -8. Good is not only a man's own felicity and the means thereto, called -_mihi bonum_, good to me; either as profitable, pleasant, or honourable -(as some think that have unmanned themselves): but there is extrinsic -good, which is such in itself, in others, or for others, which yet is -the natural object of man's love (so far as nature is sound). As the -learning, and wisdom, and justice, and charity, and all other -perfections of a man at the antipodes, whom I never saw, nor hope to -see, or to receive any benefit by, is yet amiable to every man that hath -not unmanned himself. So also is the good of posterity, of countries, of -kingdoms, of the church, of the world, apprehended as future when we are -dead and gone; yea, if we should be annihilated, desirable, and -therefore amiable to us; when yet it could be no benefit to us. - -9. Self-love is sensitive or rational. Sensitive, as such, is -necessary and not free; and it is purposely by the most wise and -blessed Creator planted in man and brutes, as a principle useful to -preserve the world, and to engage the creature in the use of the means -of its own preservation, and so to bring it to perfection, and to -endue it with those fears and hopes which make us subjects capable of -moral government. - -10. The rational or higher appetite also hath a natural inclination to -self-preservation, perfection, and felicity; but as ordinable and -ordinate to higher ends. - -11. The rational powers cannot nullify the sensitive, nor directly or -totally hinder the action of them; but they may and must indirectly -hinder the act, by avoiding the objects and temptations, by diverting -the thoughts to higher things, &c.; and may hinder the effects by -governing the locomotive power. - -12. Sensitive self-love containeth in it, 1. A love of life, and that -is, of individual self-existence; 2. And a love of all sensitive -pleasures of life; and, 3. Consequently, a love of the means of life -and pleasure. - -13. In sensitive self-love, therefore, self, that is, life, is both -the material and formal object: we love ourselves even because we are -ourselves; we love this individual person, and loathe annihilation or -dissolution. - -14. Though the will (or higher faculties) are naturally inclined also -to love ourselves, and our own felicity, yet they exercise this -inclination with a certain liberty; and though the act of simple -complacency or volition towards our own being and felicity be so free -as yet to be necessary, yet the comparative act (by which comparing -several goods, we choose one and refuse another) may be so free as not -to be necessary; that is, a man may will his own annihilation rather -than some greater evil, (of which anon,) not as good in itself, and -therefore not willed for itself, but as a means to a greater good; and -so he may less nill it than a greater evil. - -15. Also a tolerable pain may on the same account be willed, or less -nilled, and so consented to, for the avoiding a greater evil; but -intolerable pain cannot possibly be willed or consented to, or not -nilled, because it taketh away the exercise of reason and free-will: -but what is to be called intolerable I determine not, it being -variously measurable according to the patient's strength. - -16. The soul as intellectual, by its rational appetite, hath also a -natural inclination to intellectual operations (to know and love) and -to intellectual objects as such, and to intellectual perfections in -itself. Yet so that, though it necessarily (though freely) loveth the -said acts and perfections while it hath a being; yet doth it not -necessarily love all the said objects, nor necessarily choose the -continuance of its own being, but in some cases, as aforesaid, can -yield or consent to an annihilation as a lesser evil. - -17. The rational soul being not of itself, nor for itself alone, or -chiefly, is naturally inclined not only to love to itself, and that -which is for itself, but also to love extrinsic good, as was -aforesaid; and accordingly it should love that best which is best: for -_a quatenus et ad omne et ad gradum, valet argumentum_. If we must -love any thing or person because it is good, (as the formal reason,) -then we should love all that is good, and love that best which is -best, if so discerned. - -18. Though I must love greater, simple, extrinsic good above myself, -with that love which is purely rational, yet it cannot ordinarily be -done with a more sensitive and passionate love. - -19. I am not always bound to do most good to him that I love better -than others, and ought so to love, nor to him that I must wish most -good to. Because there are other particular laws to regulate my -actions, diverse from that which commandeth my affections: as those -that put children, relations, families, neighbours, under our special -charge and care; though often others must be more loved. - -20. That good which is the object of love, is not a mere universal or -general notion, but is always some particular or single being _in esse -reali, vel in esse cognito_. As there is no such thing in _rerum -natura_, as good in a mere general, which is neither the good of -natural existence, or of moral perfection, or of pleasure, profit, -honour, &c.; yea, which is not in this or in that singular subject, or -so conceived; so there is no such thing as love, which hath not some -such singular object. (As Rada and other Scotists have made plain.) - -21. All good is either God, or a creature, or a creature's act or work. - -22. God is good infinitely, eternally, primitively, independently, -immutably, communicatively, of whom, and by whom, and to whom are all -things: the beginning, or first efficient, the dirigent and ultimately -ultimate cause of all created good; as making and directing all things -for himself. - -23. Therefore it is the duty of the intellectual creature to love God -totally, without any exceptions or restrictions, with all the power, -mind, and will, not only in degree above ourselves and all the world, -but also as God, with a love in kind transcending the love of every -creature. - -24. All the goodness of the creature doth formally consist in its -threefold relation to God, viz. 1. In the impresses of God as its -first Efficient or Creator; as it is his image, or the effect and -demonstration of his perfections, viz. his infinite power, wisdom, and -goodness. 2. In its conformity to his directions, or governing laws, -and so in its order and obedience. 3. And in its aptitude and tendency -to God as its final cause, even to the demonstration of his glory, and -the complacency of his will. - -25. All creative good is therefore derivative, dependent, contingent, -finite, secondary, from God, by God, and to God, receiving its form -and measure from its respect to him. - -26. Yet as it may be subordinately from man, as the principle of his -own actions, and by man as a subordinate ruler of himself or others, -and to man as a subordinate end; so there is accordingly a subordinate -sort of goodness, which is so denominated from these respects unto the -creature, that is himself good, subordinately. - -27. But all this subordinate goodness (_bonum a nobis, bonum per nos, -bonum nobis_) is but analogically so; and dependently on the former -sort of goodness, and is something in due subordination to it, and -against it, nothing, that is, not properly good. - -28. The best and excellentest creatures, in the foresaid goodness -related to God, are most to be loved; and all according to the degree -of their goodness, more than as good in relation to ourselves. - -29. But seeing their goodness is formally their relation unto God, it -followeth that they are loved primarily only for his sake, and -consequently God's image or glory in them is first loved; and so the -true love of any creature is but a secondary sort of the love of God. - -30. The best being next to God is the universe, or whole creation, and -therefore next him most to be loved by us. - -31. The next in amiableness is the whole celestial society, Christ, -angels, and saints. - -32. The next, when we come to distinguish them, is Christ's own -created, glorified nature in the person of the Mediator, because God's -glory or image is most upon him. - -33. The next in amiableness is the whole angelical society, or the -orders of intellectual spirits above man. - -34. The next is the spirits of the just made perfect, or the -triumphant church of saints in heaven. - -35. The next is all this lower world. - -36. The next is the church in the world, or militant on earth. - -37. The next are the particular kingdoms and societies of the world, -(and so the churches,) according to their various degrees. - -38. The next, under societies and multitudes, are those individual -persons who are best in the three forementioned respects, whether -ourselves or others. And thus, by the objects, should our love that is -rational be diversified in degree, and that be loved best that is best. - -39. The amiable image of God in man is (as hath oft been said): 1. Our -natural image of God, or the image of his three essential properties as -such, that is, our vital, active power, our intellect, and our will. 2. -Our moral image, or the image of his said properties in their -perfections, viz. our holiness, that is, our holy life or spiritual -vivacity and active power, our holy light or wisdom, our holy wills or -love. 3. Our relative image of God, or the image of his supereminency, -dominion, or majesty; which is, 1. Common to man, in respect to the -inferior creatures, that we are their owners, governors, and end (and -benefactors); 2. Eminently in rulers of men, parents, and princes, who -are analogically sub-owners, sub-rulers, and sub-benefactors to their -inferiors, in various degrees. By which it is discernible what it is -that we are to love in man, and with what variety of kinds and degrees -of love, as the kinds and degrees of amiableness in the objects differ. - -40. Even the sun, and moon, and frame of nature, the inanimates and -brutes, must be loved in that degree compared to man, and to one -another, as their goodness before described, that is, the impressions -of the divine perfections, do more or less gloriously appear in them, -and as they are adapted to him the ultimate end. - -41. As God is in this life seen but darkly and as in a glass, so also -proportionably to be loved; for our love cannot exceed our knowledge. - -42. Yet it followeth not that we must love him only as he appeareth in -his works, which demonstrate him as effects do their cause; for both -by the said works improved by reason, and by his word, we know that he -is before his works, and above them, and so distinct from them as to -transcend, and comprehend, and cause them all, by a continual -causality; and therefore he must accordingly be loved. - -43. It greatly hindereth our love to God, when we overlook all the -intermediate excellencies between him and us, which are much better, and -therefore more amiable, than ourselves; such as are before recited. - -44. The love of the universe, as bearing the liveliest image or -impress of its cause, is an eminent secondary love of God, and a great -help to our primary or immediate love of him. Could we comprehend the -glorious excellency of the universal creation, in its matter, form, -parts, order, and uses, we should see so glorious an image of God, as -would unspeakably promote the work of love. - -45. Whether the glory of God in heaven, which will for ever beautify -the beholders and possessors, be the divine essence, (which is every -where,) or a created glory purposely there placed for the felicity of -holy spirits, and what that glory is, are questions fittest for the -beholders and possessors to resolve. - -46. But if it be no more than the universal, existent frame of nature, -containing all the creatures of God beheld _uno intuitu_ in the -nature, order, and use of all the parts, it would be an unconceivable -felicity to the beholders, as being an unconceivable glorious -demonstration of the Deity. - -47. It is lawful and a needful duty, to labour by the means of such -excellencies as we know, which heaven is resembled to in Scripture, to -imprint upon our imaginations themselves, such an image of the glory of -the heavenly society, Christ, angels, saints, and the heavenly place and -state, as shall help our intellectual apprehensions of the spiritual -excellencies which transcend imagination. And the neglect of loving God -as foreseen in the demonstration of the heavenly glory, doth greatly -hinder our love to him immediately as in himself considered. - -48. The Lord Jesus Christ, in his glorified, created nature, is -crowned with the highest excellency of any particular creature, that -he might be the Mediator of our love to God; and in him (seen by -faith) we might see the glory of the Deity. And as in heaven we shall -have (spiritual, glorified) bodies as well as souls, so the glorified, -created nature of Christ will be an objective glory, fit for our -bodies (at least) to behold in order to their glory, as the divine -nature (as it pleaseth God in glory) revealed, will be to the soul. - -49. The exercise of our love upon God as now appearing to the glorified, -in the glorious created nature of Christ, (beheld by us by faith,) is a -great part of our present exercise of divine love: and we extinguish our -love to God, by beholding so little by faith our glorified Mediator. - -50. We owe greater love to angels than to men, because they are better, -nearer God, and liker to him, and more demonstrate his glory; and indeed -also love us better, and do more for us, than we can do for one another. -And the neglect of our due love and gratitude to angels, and forgetting -our relation to them, and receivings by them, and communion with them, -and living as if we had little to do with them, is a culpable -overlooking God, as he appeareth in his most noble creatures, and is a -neglect of our love to God in them, and a great hinderance to our higher -more immediate love. Therefore by faith and love we should exercise a -daily converse with angels, as part of our heavenly conversation, Phil. -iii. 20, 21; Heb. xii. 22; and use ourselves to love God in them: though -not to pray to them, or give them divine worship. - -51. We must love the glorified saints more than the inhabitants of this -lower world, because they are far better, and liker to God, and nearer -to him, and more demonstrate his holiness and glory. And our neglect of -conversing with them by faith, and of loving them above ourselves, and -things on earth, is a neglect of our love to God in them, and a -hinderance of our more immediate love. And a loving conversation with -them by faith, would greatly help our higher love to God. - -52. Our neglect of love to the church on earth, and to the kingdoms -and public societies of mankind, is a sinful neglect of our love to -God in them, and a hinderance of our higher love to him; and the true -use of such a public love, would greatly further our higher love. - -53. If those heathens who laid down their lives for their countries -had neither done this for fame, nor merely as esteeming the temporal -good of their country above their own temporal good and lives, but for -the true excellency of many above one, and for God's greater interest -in them, they had done a most noble, holy work. - -54. Our adherence to our carnal selves first, and then to our carnal -interests and friends, and neglecting the love of the highest -excellencies in the servants of God, and not loving men according to -the measure of the image of God on them, and their relation to him, is -a great neglect of our love of God in them, and a hinderance of our -higher immediate love. And to use ourselves to love men as God -appeareth in them, would much promote our higher love. And so we -should love the best of men above ourselves. - -55. The loving of ourselves sensually, preferring our present life and -earthly pleasure before our higher spiritual felicity in heaven, and our -neglecting to love holiness, and seek it for ourselves, and then to love -God in ourselves, is a neglect and hinderance of the love of God. - -56. Man hath not lost so much of the knowledge and love of God, as -appearing in his greatness, and wisdom, and natural goodness in the -frame of nature, as he is the Author of the creatures' natural -goodness, as he hath of the knowledge and love of his holiness, as he -is the holy Ruler, Sanctifier, and End of souls. - -57. The sensitive faculty and sensitive interest are still predominant -in a carnal or sensual man; and his reason is voluntarily enslaved to -his sense: so that even the intellectual appetite, contrary to its -primitive and sound nature, loveth chiefly the sensitive life and -pleasure. - -58. It is therefore exceeding hard in this depraved state of nature, -to love God or any thing better than ourselves; because we love more -by sense than by reason, and reason is weak and serveth the interest -of sense. - -59. Yet the same man who is prevalently sensual, may know that he hath -a rational, immortal soul, and that knowledge and rectitude are the -felicity of his soul; and that it is the knowledge and love of and -delight in God, the highest good, that can make him perpetually happy: -and therefore as these are apprehended as a means of his own felicity, -he may have some kind of love or will unto them all. - -60. The thing therefore that every carnal man would have, is an -everlasting, perfect, sensual pleasure; and he apprehendeth the state -of his soul's perfection mostly as consisting in this kind of -felicity: and even the knowledge and love of God, which he taketh for -part of his felicity, is principally apprehended but as a speculative -gratifying of the imagination, as carnal men now desire knowledge. Or -if there be a righter notion of God and holiness to be loved for -themselves, even ultimately above our sensual pleasure and ourselves; -yet this is but an uneffectual, dreaming knowledge, producing but an -answerable lazy wish: and it will not here prevail against the -stronger love of sensuality and fantastical pleasure, nor against -inordinate self-love. And it is a sensual heaven, under a spiritual -name, which the carnal hope for. - -61. This carnal man may love God as a means to this felicity so dreamed -of; as knowing that without him it cannot be had, and tasting corporal -comforts from him here: and he may love holiness as it removeth his -contrary calamities, and as he thinks it is crowned with such a reward. -But he had rather have that reward of itself without holiness. - -62. He may also love and desire Christ, as a means (conceived) to such -an end; and he may use much religious duty to that end; and he may -forbear such sins as that end can spare, lest they deprive him of his -hoped-for felicity. Yea, he may suffer much to prevent an endless -suffering. - -63. As nature necessarily loveth self and self-felicity, God and the -devil do both make great use of this natural _pondus_, or necessitating -principle, for their several ends. The devil saith, thou lovest -pleasure, therefore take it and make provision for it. God saith, thou -lovest felicity, and fearest misery: I and my love are the true -felicity; and adhering to sensual pleasure depriveth thee of better, and -is the beginning of thy misery, and will bring thee unto worse. - -64. God commandeth man nothing that is not for his own good, and -forbiddeth him nothing which is not (directly or indirectly) to his -hurt: and therefore engageth self-love on his side for every act of -our obedience. - -65. Yet this good of our own is not the highest, nor all the good -which God intendeth, and we must intend; but it is subordinate unto -the greater good aforementioned. - -66. As a carnal man may have opinionative, uneffectual convictions, -that God and his love are his spiritual felicity (better than -sensual); yea, and that God is his estimate end above his own felicity -itself; so the sanctifying of man consisteth in bringing up these -convictions to be truly effectual and practical, to renew and rule the -mind, and will, and life. - -67. Whether this be done by first knowing God as the beginning and -end, above ourselves, and then knowing (effectually) that he is man's -felicity; or whether self-love be first excited to love him as our own -felicity, and next we be carried up to love him for himself, as our -highest end, it cometh all to one when the work is done; and we cannot -prove that God tieth himself constantly to either of these methods -alone. But experience telleth us, that the latter is the usual way; -and that as nature, so grace beginneth with the smallest seed, and -groweth upward towards perfection; and that self-love, and desire of -endless felicity, and fear of endless misery, are the first notable -effects or changes on a repenting soul. - -68. And indeed the state of sin lieth both in man's fall from God to -self, and in the mistake of his own felicity, preferring even for -himself a sensible good before a spiritual, and the creature before -the Creator: and therefore he must be rectified in both. - -69. And the hypocrite's uneffectual love to God and holiness is much -discovered in this, that, as he loveth dead saints, and their images -and holidays, because they trouble him not, so he best loveth -(opinionatively) and least hateth (practically) the saints in heaven, -and the holiness that is far from him, and God as he conceiveth of him -as one that is in heaven to glorify men; but he hateth (practically, -though not professedly) the God that would make him holy, and deprive -him of all his sinful pleasures, or condemn him for them: and he can -better like holiness in his pastor, neighbour, or child, than in -himself. - -70. Therefore sincerity much consisteth in the love of self-holiness; -but not as for self alone, but as carrying self and all to God. - -71. As the sun-beams do without any interception reach the eye, and by -them without interception our sight ascendeth and extendeth to the -sun; so God's communicated goodness and glorious revelation extend -through and by all inferior mediums, to our understandings, and our -wills, and our knowledge and love ascend and extend through all and by -all again to God. And as it were unnatural for the eye illuminated by -the sun, to see itself only, or to see the mediate creatures, and not -to see the light and sun by which it seeth (nay, it doth least see -itself); so it is unnatural for the soul to understand and love itself -alone, (which it little understandeth and should love with -self-denial,) and the creatures only, and not to love God, by whom we -know and love the creature. - -72. It is possible to love God, and holiness, and heaven, as a conceited -state and means of our sensual felicity, and escape of pain and misery; -but to love God as the true felicity of the intellectual nature, and as -our spiritual rest, and yet to love him only or chiefly for ourselves, -and not rather for himself as our highest end, implieth a contradiction. -The same I say of holiness, as loved only for ourselves. The evidence -whereof is plain, in that it is essential to God to be not only better -than ourselves and every creature, but also to be the ultimate end of -all things, to which they should tend in all their perfections. And it -is essential to holiness to be the soul's devotion of itself to God as -God, and not only to God as our felicity: therefore to love God only or -chiefly for ourselves, is to make him only a means to our felicity, and -not our chief end; and it is to make ourselves better, and so more -amiable than God, that is, to be gods ourselves. - -73. This is much of the sense of the controversy between the Epicureans -and the sober philosophers, as is to be seen in Cicero, &c. The sober -philosophers said, that virtue was to be loved for itself more than for -pleasure; because if pleasure as such be better than virtue as such, -then all sensual pleasure would be better than virtue as such. The -Epicureans said, that not all pleasure, but the pleasure of virtue was -the chief good, as Torquatus's words in Cicero show. And if it had been -first proved, that a man's self is his just, ultimate end, as the _finis -cui_ or the personal end, then it would be a hard question, whether the -Epicureans were not in the right as to the _finis cujus_ or the real end -(which indeed is but a medium to the personal, _cui_). But when it is -most certain, that no man's person is to be his own ultimate end, as -_cui_, but God, and then the universe, and societies of the world as -before said, it is then easy to prove that the sober philosophers were -in the right, and that no man's pleasure is his ultimate end, _finis -cujus_; because no man's pleasure is either such a demonstration of the -divine perfection as virtue is, as such; nor yet doth it so much conduce -to the common good of societies or mankind, and so to the pleasing and -glorifying of God. And this way Cicero might easily have made good his -cause against the Epicureans. - -74. Though no man indeed love God as God, who loveth him not as better -than himself, and therefore loveth him not better, and as his -absolutely ultimate end; and though no man desire holiness indeed, who -desireth not to be devoted absolutely to God before and above himself: -yet is it very common to have a false, imperfect notion of God and -holiness, as being the felicity of man, and though not to deny, yet to -leave out the essential superlative notion of the Deity; and it is -more common to confess all this of God and holiness notionally, as was -aforesaid, and practically to take in no more of God and holiness, but -that they are better for us than temporary pleasures. And some go -further, and take them as better for them, than any (though perpetual) -mere sensual delights; and so make the perfection of man's highest -faculties (practically) to be their ultimate end; and desire or love -God and holiness (defectively and falsely apprehended) for themselves, -or their own felicity, and not themselves, and their felicity and -holiness, ultimately for God. Which showeth, that though these men -have somewhat overcome the sensual concupiscence or flesh, yet have -they not sufficiently overcome the selfish disposition, nor yet known -and loved God as God, nor good as good. - -75. Yet is it not a sin to love God for ourselves, and our own -felicity, so be it we make him not a mere means to that felicity, as -our absolutely ultimate end. For as God indeed is, 1. The efficient of -all our good; 2. The dirigent cause, that leadeth us to it; 3. The end -in which our felicity truly consisteth; so is he to be loved on all -these accounts. - -76. If God were not thus to be loved for ourselves, (subordinated to -him,) thankfulness would not be a christian duty. - -77. Our love to God is a love of friendship, and a desire of a kind of -union, communion, or adherence. But not such as is between creatures -where there is some sort of equality: but as between them that are -totally unequal; the one infinitely below the other, and absolutely -subject and subordinate to him. - -78. Therefore, though in love of friendship, a union of both parties, -and consequently a conjunct interest of both, and not one alone, do -make up the ultimate end of love; yet here it should be with an utter -disproportion, we being obliged to know God as infinitely better than -ourselves, and therefore to love him incomparably more, though yet it -will be but according to the proportion of the faculties of the lover. - -79. The purest process of love, therefore, is, first thankfully to -perceive the divine efficiencies, and to love God as communicative of -what we and all things are, and have, and shall receive, and therein to -see his perfect goodness in himself, and to love him as God for that -goodness; wherein is nothing but the final act, which is our love, and -the final object, which is the infinite good. So that the act is man's, -(from God,) but nothing is to be joined with God as the absolutely final -object; for that were to join somewhat with God as God. - -80. And though it be most true, that this act may be made the object -of another act, and (as Amesius saith, _Omnium gentium consensu -dicimus Volo velle_, so) we may and must say, _Amo amare_, I love to -love God, and the very exercise of my own love is my delight, and so -is my felicity in the very essential nature of it, being a -complacency, and being on the highest objective good: and also this -same love is my holiness, and so it and I are pleasing unto God; yet -these are all consequential to the true notion of the final act, and -circularly lead to the same again. We must love our felicity and -holiness, which consisteth in our love to God, but as that which -subordinately relateth to God, in which he is first glorified, and -then finally pleased; and so from his will which we delight to please, -we ascend to his total perfect being, to which we adhere by perfect -love. In a word, our ultimate end of acquisition (and God's own, so -far as he may be said to have an end) is the pleasing of the divine -will, in his glorification; and our ultimate end of complacency, -objectively, is the infinite goodness of the divine will and nature. - -81. There is, therefore, place for the question whether I must love -God, or myself, more or better? as it is resolved. But there is no -place for the question, whether I must love God or myself? Because God -alloweth me not ever to separate them; though there is a degree of -just self-loathing or self-hatred, in deep repentance. Nor yet for the -question, whether I must seek God's glory and pleasure, or my own -felicity? for I must ever seek them both, though not with the same -esteem. Yea, I may be said to seek them both with the same diligence; -because by the same endeavour and act that I seek one, I seek the -other; and I cannot possibly do any thing for one, that doth not -equally promote the other, if I do them rightly, preferring God before -myself, in my inward estimation, love, and intention. - -82. Though it be essential to divine love, and consequently to true -holiness, to love God for himself, and as better than ourselves, (or -else we love him not as God, as is before said,) yet this is hardly -and seldom perceived in the beginning in him that hath it; because the -love of ourself is more passionate, and raiseth in us more subordinate -passions, of fear of punishment, and desires of felicity, and sorrow -for hurt and misery, &c. Whereas, God being immaterial, and invisible, -is not at all an object of our sense, but only of our reason and our -wills, and therefore not directly of sensitive, passionate love: -though consequently while the soul is united to the body, its acting -even on immaterial objects, moveth the lower sensitive faculties, and -the corporeal spirits. Also God needeth nothing for us to desire for -him, nor suffereth nothing for us to grieve for, though we must grieve -for injuring him, and being displeasing to his will. - -83. I cannot say nor believe (though, till it be searched, the opinion -hath an enticing aspect) that the gospel faith which hath the promise -of justification, and of the Spirit, is only a believing in Christ as -the means of our felicity, by redemption and salvation, out of the -principle of self-love alone, and for no higher end than our said -felicity; because he is not believed in as Christ, if he be not taken -as a reconciler to bring us home to God. And we take him not to bring -us to God as God, if it be not to bring us to God as the beginning and -end of all things, and as infinitely more lovely than ourselves. And -our repentance for not loving God accordingly above ourselves, must go -along with our first justifying faith. Therefore, though we are -learners before we are lovers, and our assent goeth before the will's -consent, yet our assent that God is God, and better than ourselves, -must go together with our assent that Christ is the Mediator to save -us, by bringing us to him; and so must our assent that this is -salvation, even to love God above ourselves, and as better than -ourselves; and accordingly our consent to these particulars must -concur in saving faith. - -84. He, therefore, that out of self-love accepteth Christ as the means -of his own felicity, doth (if he know practically what felicity is) -accept him as a means to bring him to love God perfectly, as God above -himself, and to be perfectly pleasing to his will. - -85. Yet it is apparent that almost all God's preparing grace -consisteth in exciting and improving the natural principle of -self-love in man; and manifesting to him, that if he will do as one -that loveth himself, he must be a christian, and must forsake sin, and -the inordinate love of his sensuality, and must be holy, and love God -for his own essential as well as communicated goodness. And if he do -otherwise, he will do as one that hateth himself, and seeketh in the -event his own damnation. And could we but get men rationally to -improve true self-love, they would be christians, and so be holy. - -86. But because this is a great, though tender point, and it that I -have more generally touched in the case, Whether faith in Christ, or -love to God as our end, go first? and because, indeed, it is it for -which I principally premise the rest of these propositions; I shall -presume to venture a little further, and more distinctly to tell you, -how much of love to God is in our first justifying faith, and how much -not; and how far the state of such a believer is a middle state -between mere preparation, or common grace, and proper sanctification -or possession of the Holy Ghost. And so, how far vocation giving us -the first faith, and repentance, differeth from sanctification. And -the rather because my unriper thoughts and writings defended Mr. -Pemble, who made them one, in opposition to the stream of our -divines. And I conceive that all these following acts about the point -in question, are found in every true believer, at his first faith, -though not distinctly noted by himself. - -(1.) The sinner hath an intellectual notice, that there is a God, (for -an atheist is not a believer,) and so that this God is the first and -last, the best of beings, the Maker, Owner, Ruler, and Benefactor of -the world, the just end of all created beings and actions, and to be -loved and pleased above ourselves: for all this is but to believe -there is a God. - -(2.) He is convinced that his own chief felicity lieth, not in -temporary or carnal pleasure, but in the perfect knowing, loving, and -pleasing this God above himself: for if he know not what true -salvation and felicity is, he cannot desire or accept it. - -(3.) He knoweth that hitherto he hath been without this love, and this -felicity. - -(4.) He desireth to be happy, and to escape everlasting misery. - -(5.) He repenteth, that is, is sorry, that he hath not all this while -loved God as God, and sought felicity therein. - -(6.) He is willing and desirous for the time to come, to love God as -God above himself, and to please him before himself; that is, to have -a heart disposed to do it. - -(7.) He findeth that he cannot do it of himself, nor with his old -carnal, indisposed heart. - -(8.) He believeth that Christ, by his doctrine and Spirit, is the -appointed Saviour to bring him to it. - -(9.) He gladly consenteth that Christ shall be such a Saviour to him, -and shall not only justify him from guilt, and save him from sensible -punishment, but also thus bring him to the perfect love of God. - -(10.) He had rather Christ would bring him to this by sanctification, -than to enjoy all the pleasures of sin for a season, yea, or to have a -perpetual sensitive felicity, without this perfect love to God, and -pleasing of him. - -(11.) God being declared to him in Jesus Christ, a God of love, -forgiving sin, and conditionally giving pardon and life to his very -enemies, as he is hence the easilier loved with thankfulness for -ourselves, so the goodness of his nature in himself is hereby -insinuated and notified with some secret complacency to the soul. He -is, sure, good, that is so merciful and ready to do good, and that so -wonderfully as in Christ is manifested. - -(12.) So that as baptism (which is but explicit, justifying faith, or -the expression of it, in covenanting with God) is our dedication by -vow to all the Three Persons; to God the Father, as well as to the Son -and Holy Ghost; so faith itself is such a heart-dedication. - -(13.) Herein I dedicate myself to God as God, to be glorified and -pleased in my justification, sanctification, and glorification, that -is, in my reception of the fruits of his love, and in my loving him -above all, as God: or to be pleased in me, and I in him, for ever. - -(14.) In all this the understanding acknowledgeth God to be God, (by -assent,) and to be loved above myself, and the will desireth so to -love him: but the object of the will here directly, is its own future -disposition and act. It doth not say, I do already love God, as God, -above myself; but only I would so love him, and I would be so changed -as may dispose me so to love him; I acknowledge that I should so love -him, and that I do love him for his mercies to myself and others. Nor -can it be said, that _Volo velle_, or _Volo amare_, a desire to love -God as such, is direct love to God. Because it is not all one to have -God to be the object of my will, and to have my own act of willing or -loving to be the object of it. And because that a man may for other -ends (as for mere fear of hell) will to will or love that, which yet -he doth not will or love, at least for itself. - -(15.) In this case, above all others, it is manifest, that every -conviction of the understanding doth not accordingly determine the will. -For in this new convert, the understanding saith plainly, God is to be -loved as God, above myself: but the will saith, I cannot do it though I -would: I am so captivated by self-love, and so void of the true love of -God, that I can say no more, but that _Propter me vellem amare Deum -propter se_; I love my own felicity so well, that I love God as my -felicity; and love him under the notion of God the perfect good, who is -infinitely better than myself; and desire a heart to love him more than -myself; but I cannot say, that I yet do it, or that I love him best or -most, whom I acknowledge to be best, and as such to be loved. - -(16.) Yet in all this, there is not only _semen amoris_, a seed of -divine love to God as God, but the foundation of it laid, and some -obscure, secret conception of it beginning, or _in fieri_, in the -soul. For while the understanding confesseth God to be most amiable, -and the will desireth that felicity which doth consist in loving him -above myself, and experience telleth me, that he is good to me, and -therefore good in himself, it can hardly be conceived, but that in all -this there is some kind of secret love to God, as better than myself. - -87. In all this, note, that it is one thing to love God, under the -notion of the infinite good, better than myself and all things, and -another thing for the will to love him more, as that notion obligeth. - -88. And the reason why these are often separated, is, because besides -a slight intellectual apprehension, there is necessary to the will's -just determination, a clear and deep apprehension, with a right -disposition of the will, and a suscitation of the active power. - -89. Yea, and every slight volition or velleity will not conquer -opposing concupiscence and volitions: nor is every will effectual to -command the life, and prevail against its contrary. - -90. Therefore, I conceive, that in our first believing in Christ, even -to justification, though our reason tell us that he is more amiable -than ourselves, and we are desirous so to love him for the future, and -have an obscure, weak beginning of love to God as God, or as so -conceived: yet, 1. The strength of sensitive self-love maketh our love -to ourselves more passionately strong. 2. And that reason, at least in -its degree of apprehension, is too intense in apprehending our -self-interest, and too remiss in apprehending the amiableness of God -as God: and so far, even our rational love is yet greater to -ourselves, though, as to the notion, God hath the pre-eminence. 3. And -that in this whole affair of our baptismal covenanting, consent, or -christianity, our love to our own felicity, as such, is more powerful -and effectual, in moving the soul, and prevailing for our resolution -for a new life, than is our love to God, as for himself, and as God. - -91. And therefore it is, that fear hath so great a hand in our first -change: for all that such fear doth, it doth as moved by self-love; I -mean the fear of suffering and damnation: and yet experience telleth us, -that conversion commonly beginneth in fear. And though where self-love -and fear are alone, without the love of God as good in and for himself, -there is no true grace; yet I conceive that there is true grace initial -in those weak christians, that have more fear and self-love in the -passionate and powerful part, than love to God, so be it they have not -more love to sin, and to any thing that stands in competition with God. - -92. Therefore, he that hath a carnal self-love (or inordinate) -inclining him to the creature, which is stronger in him than the love -of God, is graceless; because it will turn his heart and life from -God. But he that hath only a necessary self-love, even a love to his -own spiritual, eternal felicity, operating by strong desire and fear, -conjunct with a weaker degree of love to God as good in himself, I -think hath grace, and may so be saved: because here is but an unequal -motion to the same end, and not a competition. - -93. If any dislike any of this decision, I only desire him to remember, -that on both hands there are apparent rocks to be avoided. First, it is -a dangerous thing to say that a man is in a state of grace and -salvation, who loveth not God as God, that is, better than himself. And -on the other hand, the experience of most christians in the world saith, -that at their first believing, (if not long after,) they loved God more -for themselves than for himself, and loved themselves more than God, -though they knew that God was better and more amiable; and that the fear -of misery, and the desire of their own salvation, were more effectual -and prevalent with them, than that love of God for himself. And I doubt, -that not very many have this at all, in so high a degree as to be clear -and certain of it. And if we shall make that necessary to salvation, -which few of the best christians find in themselves, we either condemn -almost all professed christians, or at least leave them under -uncertainty and terrors. Therefore, God's interest speaking so loud on -one hand, and man's experience on the other, I think we have need to cut -by a thread, and walk by line, with greatest accurateness. - -94. By this time we may see, that, as Christ is the way to the Father, -and the Saviour and recoverer of lapsed man from himself to God; so -faith in Christ, as such, is a mediate and medicinal grace and work: and -that faith is but the bellows of love: and that our first believing in -Christ, though it be the regenerating work, which generateth love, yet -is but a middle state, between an unregenerate and a regenerate: not as -a third state specifically distinct from both, but the _initium_ of the -latter; or as the embryo, or state of conception, in the womb, is as to -a man and no man. Faith containeth love _in fieri_. - -95. As the love of ourselves doth most powerfully (though not only) move -us to close with Christ as our Saviour, so, while hereby we are united -unto him, we have a double assistance or influx from him for the -production of the purer love of God. The one is objective, in all the -divine demonstrations of God's love; in his incarnation, life, death, -resurrection, in his doctrine, example, intercession, and in all his -benefits given us; in our pardon, adoption, and the promises of future -glory. The other is in the secret operations of the Holy Spirit which he -giveth us to concur with these means, and make them all effectual. - -96. The true state of sanctification, as different from mere vocation -and faith, consisteth in this pure love of God, and holiness; and that -more for himself and his infinite goodness, than for ourselves, and as -our felicity. - -97. Therefore, when we are promised the Spirit, to be given to us if -we believe in Christ, and sanctification is promised us, with -justification, on this condition of faith, this is part of the meaning -of that promise;--that, if we truly take Christ for our Saviour, to -bring us to the love of God, though at present we are most moved with -the love of ourselves to accept him, he will, by his word, works, and -Spirit, bring us to it, initially here, and perfectly in heaven; even -to be perfectly pleased in God, for his own perfect goodness, and so -to be fully pleasant to him. And thus, (besides the extraordinary -gifts to a few,) the Spirit of holiness or love, which is the Spirit -of adoption, is promised by covenant to all believers. - -98. Accordingly, this promise is so fulfilled, that in the first -instant of time we have a relative right to Christ, as our Head and -the sender of the Spirit, and to the Holy Spirit himself as our -Sanctifier by undertaking, according to the terms of the covenant. But -this doth not produce always a sensible or effectual love of God above -ourselves in us, at the very first, but by degrees, as we follow the -work of faith in our practice. - -99. For it is specially to be noted, that the doctrinal or objective -means of love, which Christ doth use, and his internal, spiritual -influx, do concur. And his way is not to work on us by his Spirit alone, -without those objects, nor yet by the objects without the Spirit, nor by -both distinctly and dividedly, as producing several effects; but by both -conjunctly for the same effect; the Spirit's influx causing us -effectually to improve the objects and reasons of our love; as the hand -that useth the seal, and the seal itself, make one impression. - -100. As Christ began to win our love to God by the excitation of our -self-love, multiplying and revealing God's mercies to ourselves, so -doth he much carry it on to increase the same way. For while every day -addeth fresh experience of the greatness of God's love to us, by this -we have a certain taste that God is love, and good in himself; and so -by degrees we learn to love him more for himself, and to improve our -notional esteem of his essential goodness into practical. - -101. Though faith itself is not wrought in us, without the Holy Ghost, -nor is it (if sincere) a common gift, yet this operation of the Spirit -drawing us to Christ, by such arguments and means as are fitted to the -work of believing, is different from the consequent covenant right to -Christ and the Spirit, which is given to believers, and from the Spirit -of adoption, as recovering us, as aforesaid, to the love of God. - -102. In this last sense it is that the Holy Ghost is said to dwell in -believers, and to be the new name, the pledge, the earnest, the -first-fruits of life eternal, the witness of our right to Christ and -life, and Christ's agent and witness in us, to maintain his cause and -interest. - -103. Even as a man, that by sickness hath lost his appetite to meat, -is told that such a physician will cure him, if he will take a certain -medicinal food that he will give him; and at first he taketh it -without appetite to the food or medicine in itself, but merely for the -love of health; but after he is doubly brought to love it for itself, -first, because he hath tasted the sweetness of that which he did but -see before, and next, because his health and appetite are recovered: -so is it with the soul, as to the love of God procured by believing; -when we have tasted through the persuasion of self-love, our taste and -recovery cause us to love God for himself. - -104. When the soul is risen to this habitual, predominant love of God -and holiness as such, for their own goodness, above its own felicity -as such, (though ever in conjunction with it, and as his felicity -itself,) then is the law written in the heart; and this love is the -virtual fulfilling of all the law. And for such it is that it is said, -that the law is not made; that is, in that measure that they love the -good for itself, they need not be moved to it with threats or promises -of extrinsic things, which work but by self-love and fear. Not but -that divine authority must concur with love to produce obedience, -especially while love is but imperfect: but that love is the highest -principle, making the commanded good connatural to us. - -105. And I think it is this Spirit of adoption and love which is -called "The divine nature" in us, as it inclineth us to love God and -holiness for themselves, as nature is inclined to self-love, and to -food, and other necessaries. Not that the specific, essential nature, -that is, substance or form, of the soul is changed, and man deified, -and he become a god that was before a man; but his human soul or -nature is elevated or more perfected (as a sick man by health, or a -blind man by his sight) by the Spirit of God inclining him habitually -to God himself, as in and for himself. (And this is all which the -publisher of Sir H. Vane's notions of the two covenants and two -natures, can soundly mean, and seemeth to grope after.) - -106. By all this you see, that as the love of God hath a double -self-love in us to deal with, so it dealeth variously with each: 1. -Sensual, inordinate self-love it destroyeth; both as it consisteth in -the inordinate love of sensual pleasure, and in the inordinate love of -self or life. 2. Lawful and just self-love it increaseth and improveth -to our further good, but subjecteth it to the highest, purest love of -God. - -107. By this you may gather what a confirmed christian is, even one in -whom the pure love of God as God, and all things for God, is -predominant and more potent than (not only the vicious, but also) the -good, and lawful, and necessary love of himself. - -108. Though christians therefore must study themselves, and keep up a -care of their own salvation, yet must they much more study God, his -greatness, wisdom, and goodness, as shining in his works, and word, -and in his Son, and as foreseen in the heavenly glory; and in this -knowledge of God and Christ is life eternal. And nothing more tendeth -to the holy advancement and perfection of the soul, than to keep -continually due apprehensions of the divine nature, properties, and -glorious appearances in his works upon the soul, so as it may become a -constant course of contemplation, and the habit and constitution of -the mind, and the constant guide of heart and life. - -109. The attainment of this would be a taste of heaven on earth: our -wills would follow the will of God, and rest therein, and abhor -reluctancy: all our duty would be both quickened and sweetened with -love: self-interest would be disabled from either seducing us to sin, -or vexing us with griefs, cares, fears, or discontents. We should so -far trust soul and body in the will and love of God, as to be more -comforted that both are at his will, than if they were absolutely at -our own. And God being our all, the constant, fixing, satisfying -object of our love, our souls would be constantly fixed and satisfied, -and live in such experience of the sanctifying grace of Christ, as -would most powerfully conquer our unbelief; and in such foretastes of -heaven, as would make life sweet, death welcome, and heaven -unspeakably desirable to us. But it is not the mere love of personal -goodness, as our own perfection, that would do all this upon us. - -110. The soul that is troubled with doubts whether he love God as God, -or only as a means of his own felicity in subordination to self-love, -must thus resolve his doubts. If you truly believe that God is God, -that is, the efficient, dirigent, and final cause, the just end of -every rational agent, the infinite good and chiefly to be loved, in -comparison of whom you are vile, contemptible, and as nothing; if you -feelingly take yourself as loathsome by sin; if you would not take up -with an everlasting sensual pleasure alone, without holiness, if you -could have it; no, nor with any perfection of your intellectual -nature, merely as such, and for yourselves, without the pleasing and -glorifying God in it; if you practically perceive that every thing is -therefore, and so far, good and amiable, as God shineth in it as its -cause, or as it conduceth to glorify him, and please his will; if, -accordingly, you love that person best, on whom you perceive most of -God, and that is most serviceable to him, though not at all beneficial -to yourself; if you love the welfare of the church, the kingdom, the -world, and of the heavenly society, saints, angels, and Christ, as the -divine nature, interest, image, or impress maketh all lovely in their -several degrees; and would rather be annihilated, were it put upon -your choice, than saints, angels, kingdoms, church should be -annihilated; if your hearts have devoted themselves, and all that you -have, to God, as his own, to be used to his utmost service; if your -chief desire and endeavour in the world be to please his blessed will; -and in that will, and the contemplation of his infinite perfections, -you seek your rest; if you desire your own everlasting happiness in no -other kind, but as consisting in the perfect sight of God's glory, and -in your perfect loving of him, and being pleasant or beloved to him, -and this as resting more in the infinite amiableness of God, than the -felicity which hence will follow to yourselves, though that also must -be desired; if now you deny your own glory for his glory; if your -chief desire and endeavour be to love him more and more, and you love -yourselves best when you love him most; in a word, if nothing more -take up your care than how to love God more, and nothing in the whole -world (yourselves or others) seem more amiable to your sober, -practical judgment, and your wills, than the infinite goodness of God -as such;--if all this be so, you have not only attained sincerity, -(which is not now the question,) but this divine nature, and high, -confirmed holiness; though, withal, you never so much desire your own -salvation, which is but to desire more of this love; and though your -nature have such a sensitive, selfish desire of life and pleasure, as -is brought into subjection to this divine love. - -If any be offended that so many propositions must be used in opening -the case, and say that they rather confound men's wits than inform -them; I answer, 1. The matter is high, and I could not ascend by a -shorter ladder. Nor have I the faculty of climbing it _per saltum_, -stepping immediately from the lowest to the highest part. If any will -make the case plainer in fewer words, and with less ado, I shall -thankfully accept his labour as a very great benefit when I see it. 2. -Either all these particulars are really diverse, and really pertinent -to the matter in question, or not: if not, it is not blaming the -number that will evince it, but naming such particulars as are either -unjustly or unnecessarily distinguished or inserted. And if it be but -repeating the same things that is blamed, I shall be glad if all these -words, and more, would make such weighty cases clear; and do confess -that, after all, I need more light, and am almost stalled with the -difficulties myself. But if the particulars can be neither proved -false nor needless, but the reader be only overset with multitude, I -would entreat him to be patient with other men, that are more -laborious and more capable of knowledge: and let him know, that if his -difficulties do not rather engage him in a diligent search, than tempt -him to impatience and accusation, I number him, not only with the -slothful contemners, but therefore also, with the enemies of -knowledge; even as I reckon the neglecters, and contemners, and -accusers of piety among its enemies. - -But ere I end, I must answer some objections. - -_Object._ I. Some will say, Doth not every man love God above himself -and all, while he knoweth him to be better, and so more lovely? For -there is some act of the will, that answereth this of the understanding. - -_Answ._ You must know that the carnal mind is first captivated to -carnal self and sensuality; and therefore the most practical and -powerful apprehensions of goodness or amiableness in every such -person, doth fasten upon life and pleasure, or sensual prosperity. And -the sense having here engaged the mind and will, the contrary -conclusions (that God is best) are but superficial and uneffectual -like dreams, and though they have answerable effects in the will, they -are but uneffectual velleities or wishes, which are borne down with -far stronger desires of the contrary. And though God be loved as one -that is notionally conceived to be best, and most to be loved, yet he -is not loved best or most. Yea, though ordinarily the understanding -say God is best, and best to me, and for me, and most to be loved; -when it cometh to volition or choice, there is a secret apprehension -which saith more powerfully, _et hic nunc_, this sensible pleasure is -better for me, and more eligible. Why else is it chosen? Unless you -will say that the motion is principally sensitive, and the force of -the sensitive appetite suspendeth all forcible opposition of the -intellect, and so ruleth the locomotive faculty itself. But whether -the intellect be active or but omissive in it, the sin cometh up to -the same height of evil. However it be, it is most evident that while -such men say God is most to be loved, they love him not most, when -they will not leave a lust or known sin for his love; nor show any -such love, but the contrary, in their lives. - -_Object._ II. But do not all men practically love God best, when they -love wisdom, honesty, and goodness in all men, even in strangers that -will never profit them? And what is God but wisdom, goodness, and -greatness itself? - -_Answ._ They first idolize themselves and their sensual delights; and -then they love such wisdom, goodness, and greatness, as is suitable to -their selfish, sensual lust and interest. And it is not the prime good -which is above them, and to be preferred before them, which they love as -such, but such goodness as is fitted to their fleshly concupiscence and -ends. And therefore holiness they love not. And though they love that -which is never like to benefit them, that is but as it is of the same -kind with that which, in others nearer them, may benefit them, and -therefore is suitable to their minds and interest. And yet we confess -that the mind of man hath some principles of virtue, and some footsteps -and witnesses of a Deity left upon it; but though these work up to an -approbation of good, and a dislike of evil, in the general notion of it, -and in particular so far as it crosseth not their lust, yet never to -prefer the best things practically before their lust; and God is not -loved best, nor as God, if he be not loved better than fleshly lust. - -_Object._ III. But it seems that most or all men love God practically -best. For there are few, if any, but would rather be annihilated, than -there should be no God, or no world. Therefore they love God better -than themselves. - -_Answ._ 1. They know that if there were no God or no world, they could -not be themselves, and so must also be annihilated. 2. But suppose -that they would rather be annihilated, than continue in prosperity -alone, were it possible, without a God, that is but for the world's -sake, because the world cannot be the world without a God; which -proveth but that they are so much men, as to love the whole world -better than themselves. But could the world possibly be what it is, -without a God, I scarce think they would choose annihilation, rather -than that there should be no God. 3. But suppose they would, yet I say -that some sensual men love their lusts or sensuality better than their -being; and had rather be annihilated for ever, so they might but spend -their lives in pleasure, than to live for ever without those -pleasures. And therefore they will say, that a short life with -pleasure, is better than a long one without it. And when they profess -to believe the life to come, and the danger of sinning; yet will they -not leave their sinful pleasures to save their souls. Therefore, that -man that would rather be annihilated than there should be no God, may -yet love his lusts better than God, though not his being. 4. And I -cannot say that every one shall be saved, that loveth God under a -false idea or image better than himself; no more than that it will -save a distracted, melancholy, venereous lover, if he loved his -paramour or mistress better than himself. For God is not loved as God, -if he be not loved as infinitely great, and wise, and good, which -containeth his holiness, and also as the Owner, and holy Governor and -end of man. If any therefore should love God upon conceit that God -loveth him, and will indulge him in his sins; or if he love him only -for his greatness, and as the fountain of all natural, sensible good; -and love him not as holy, nor as a holy and just Governor and end, it -is not God indeed that this man loveth; or he loveth him but _secundum -quid_, and not as God. - -_Object._ IV. But suppose I should love God above all, as he is only -great, and wise, and good in the production of all sensible, natural -good, without the notion of holiness, and hatred of sin, would not -this love itself be holy and saving? - -_Answ._ Your love would be no holier or better, than the object of it is -conceived to be. If you conceive not of God as holy and pure, you cannot -love him with a pure and holy love. If you conceive of him but as the -cause of sun and moon, light and heat, and life and health, and meat and -drink, you will love him but with such a love as you have to these: -which will not separate you from any sin as such, but will consist with -all sensuality of heart and life. And it is not all in God, that nature, -in its corrupted state, doth hate, or is fallen out with: but if you -love him not so well as your lusts and pleasure, nor love him as your -most holy Governor and end, you love him not as God, or but _secundum -quid_; but if you love him holily, you love him as holy. - -_Object._ V. God himself loveth the substance or person more than the -holiness; for he continueth the persons of men and devils, when he -permitteth the holiness to perish, or giveth it not. - -_Answ._ As the existence and event, and the moral goodness, must be -distinguished; so must God's mere volition of event, and his -complacency in good as good. God doth not will the existence of a -reasonable soul in a stone or straw; and yet it followeth not, that he -loveth a stone or straw for its substance, better than reason in a -man: for though God willeth to make his creatures various in degrees -of goodness, and taketh it to be good so to do, and that every -creature be not of the best; yet still this goodness of them is -various, as one hath more excellency in it than another. The goodness -of the whole may require that each part be not best in itself, and yet -best respectively in order to the beauty of the whole. As a peg is -not better than a standard, and yet is better to the building in its -place; and a finger is not better than a head, and yet is better to -the body in its place, than another head would be in that place. The -head therefore must be loved comparatively better than the finger, and -the finger may be cut off to save life, when the head must not: so God -can see meet to permit men and devils to fall into misery, and thieves -to be hanged, and use this to the beauty of the whole, and yet love a -true man better than a thief, and a good man better than a bad. - -And either you speak of goodness or holiness existent or non-existent. -In a devil there is substance, which is good in its natural kind, and -therefore so far loved of God; but there is no holiness in him, and that -which is not, is not amiable: but if you meant existent holiness, in a -saint, then it is false that God loveth the person of a devil better -than the holiness of a saint. Nor is it a proof that he loveth them -equally, because he equally willeth their existence; for he willeth not -they shall be equal in goodness, though equally existent: and it is -complacency, and not mere volition of existence, which we mean by love. - -Otherwise your arguing is as strong if it run thus: that which God -bringeth to pass, and not another thing, he willeth and loveth more -than that other; but God bringeth to pass men's sickness, pain, death, -and damnation, and not the holiness, ease, or salvation of those -persons: therefore he loveth their pain, death, and damnation better -than their holiness: therefore we should love them better, than the -devils or miserable men should love their misery better than holiness. -God showeth what he loveth oft by commanding it, when he doth not -effect it; he loveth holiness _in esse cognito_, and _in esse -existente_, respectively as his image. - -_Object._ But at least it will follow, that in this or that person as -the devils, God loveth the substance better than holiness; for what he -willeth he loveth: but he willeth the substance without the holiness; -therefore he loveth the substance without the holiness. - -_Answ._ It is answered already. Moreover, 1. God willed that holiness -should be the duty of all men and devils, though he willed not -insuperably and absolutely to effect it. 2. The word "without" meaneth -either an exclusion or a mere non-inclusion. God willeth not the -person excluding the holiness: for he excludeth it not by will or -work; but only he willeth the person, not including the holiness as to -any absolute will. And so God loveth the person without the holiness; -but not so much as he would love him if he were holy. - -_Object._ But you intimate, that it is best as to the beauty of the -universe, that there be sin, and unholiness, and damnation; and God -loveth that which is good as to the universe, yea, that is a higher -good than personal good, as the subject is more noble, and therefore -more to be loved of us as it is of God. - -_Answ._ 1. I know Augustin is oft alleged as saying, _Bonum est ut -malum fiat_. But sin and punishment must be distinguished: it is true -of punishment presupposing sin, that it is good and lovely, in respect -to public ends, though hurtful to the person suffering; and therefore -as God willeth it as good, so should we not only be patient, but be -pleased in it as it is the demonstration of the justice and holiness -of God, and as it is good, though not as it is our hurt. But sin (or -unholiness privative) is not good in itself, nor to the universe: nor -is it a true saying, that It is good that there be sin; nor is it -willed of God, (though not nilled with an absolute, effective -nolition,) as hath been elsewhere opened at large. Sin is not good to -the universe, nor any part of the beauty of the creature: God neither -willeth it, causeth it, nor loveth it. - -_Object._ At least he hath no great love to holiness in those persons, -that he never giveth it to; otherwise he would work it in them. - -_Answ._ He cannot love that existent which existeth not. Nor doth he -any further will to give it them than to command it, and give them all -necessary means and persuasions to it. But what if God make but one -sun, will you say that he hath no great love to a sun, that will make -no more? What if he make no more worlds? doth that prove that he hath -no great love to a world? He loveth the world, the sun, and so the -saints, which he hath made: and he doth not so far love suns, or -worlds, or saints, as to make as many suns, or worlds, or saints, as -foolish wits would prescribe unto him. Our question is, What being God -loveth, and we should most love, as being best and likest him, and not -what he should give a being to that is not. - -_Object._ VI. Holiness is but an accident, and the person is the -substance, and better than the accident; and Dr. Twiss oppugneth, on -such accounts, the saying of Arminius, That God loveth justice better -than just men, because it is for justice that he loveth them. - -_Answ._ Aristotle and Porphyry have not so clearly made known to us -the nature of those things or modes which they are pleased to call -accidents, as that we should lay any great stress upon their sayings -about them. Another will say that goodness itself is but an accident, -and most will call it a mode; and they will say that the substance is -better than the mode or accident, and therefore better than goodness -itself. And would this, think you, be good arguing? Distinguish then -between physical goodness of being, in the soul, both as a substance, -and as a formal virtue; and the perfective, or modal, qualitative or -gradual goodness; and then consider, that the latter always -presupposeth the former: where there is holiness, there is the -substance, with its physical goodness, and the perfective, modal, or -moral goodness too; but where there is no holiness, there is only a -substance deprived of its modal, moral goodness. And is not both -better than one, and a perfect being than an imperfect? - -And as to Arminius's saying, He cannot mean that God loveth -righteousness with a subject or substance, better than a subject without -righteousness; for there is no such thing to love, as righteousness -without a subject (though there maybe an abstracted, distinct conception -of it). If therefore the question be only, Whether God love the same man -better, as he is a man, or as he is a saint, I answer, he hath a love to -each which is suitable to its kind. He hath such complacency in the -substance of a serpent, a man, a devil, as is agreeable to their being; -that is, as they bear the natural impressions of his creating -perfections, yet such as may stand with their pain, death, and misery. -But he hath such a complacency in the actual holiness, love, and -obedience of men and angels, as that he taketh the person that hath them -to be meet for his service, and glory, and everlasting felicity, and -delight in him, as being qualified for it. So that God's love must be -denominatively distinguished from the object; and so it is a love of -nature, and a love of the moral perfections of nature: the first love is -that by which he loveth a man because he is a man, and so all other -creatures; the second love is that by which he loveth a good man, -because he is good or holy. And if it will comfort you, that God loveth -your being without your perfections or virtue, let it comfort you in -pain, and death, and hell, that he continueth your being without your -well-being or felicity. - -_Object._ VII. All goodness or holiness is some one's goodness or -holiness (as health is). And as it is the person's welfare and -perfection, so it is given for the person's sake: therefore the -person, as the _finis cui_, and utmost end, is better than the thing -given him, and so more amiable. - -_Answ._ That all goodness is some one's goodness, proveth but that -some one is the subject or being that is good, but not that to be is -better than to be good, as such. And as he is in some respect the -_finis cui_, for whom it is, and so it is good to him; yet he and his -goodness are for a higher end, which is the pleasing of God in the -demonstration of his goodness: that therefore is best which most -demonstrateth God's goodness. And there is no subject or substance -without its accidents or modes; and that person that is not good and -holy, is bad and unholy. Therefore the question should be, Whether a -person bad and unholy, be more amiable than a person good and holy, -that hath both physical and moral goodness. And for all that the name -of an accident maketh action seem below the person: yet it must be -also said, that the person and his faculties are for action, as being -but the substance in a perfect mode, and that action is for higher -ends than the person's being or felicity. - -_Object._ VIII. Love is nothing but benevolence, _velle bonum alicui -ut ei bene sit_. But who is it that would not wish good to God, that -is to be blessed as he is? But how can holiness then be loved, but -rather the person for his holiness; because we cannot wish it good, -but only to be what it is. - -_Answ._ 1. The definition is false, as hath been showed, and as the -instance proveth; else a man could not be said to love learning, virtue, -or any quality, but only to love the person that wanteth it, or hath it. -But love is a complacency, and benevolence is but its effect or -antecedent. 2. The unholy wish not good to God, for they would all -depose him from his Godhead: they would not have him to be a hater of -their sin, nor to be their holy and righteous Governor and Judge. - -_Object._ IX. It is better to be a man, though a sinner and miserable -in hell, than not to be at all. Else God would never ordain, cause, or -permit it. - -_Answ._ It is better to the highest ends, God's glory, and the -universal order, to be a punished man, than to be nothing (when God -will have it so); because punishment, as to those highest ends, is -good; though it is not best for the poor miserable sinner: but the -same cannot be said of sin. It is indeed better also to those highest -ends, to be a man though a sinner (while God continueth humanity); but -not to be a man and a sinner: for the latter implieth some good to be -in the sin which hath no good, and therefore God neither causeth it, -nor willeth it, though he permit it. But though a sinful man is better -than no man to God's ends, it followeth not, that to be a man is -better than to be a good man. - -_Object._ X. If that be best and most amiable which is most to the -glory of God, then it is more amiable to be a sinner in hell torment -glorifying his justice, than not to be at all, or to be a brute. - -_Answ._ It is neither of these that is offered to your love and -choice, but to be holy. All good is not matter of election; but that -good which is in hell is not the sin, but the punishment. For the sin -doth reputatively, and as much as in it lieth, rob God of his glory, -and punishment repaireth it. Therefore love the punishment if you can, -and spare not, so you love holiness better; for that would honour God -more excellently, and please him more. - -_Object._ XI. If I must love to be like God, I must love to be great, -and I must love the greatest as most like him. - -_Answ._ You must love to be like him in those perfections which you -are capable of, and the ends and uses of your proper nature: therefore -you must be desirous to be like him in your measure, even in such -power and greatness as are suitable to the nature and ends of a -rational soul. Not in such strength as he giveth a horse, or such -magnitude as he giveth a mountain, which is not to be most like him; -but in the vital activity and power of an intellectual free agent: to -be powerful and great in love to God and all his service, and in all -good works, to be profitable to the world, to be lively and ready in -all obedience, strong to suffer, and to conquer sin and all -temptations; in a word, to be great and powerful in wisdom and true -goodness. Thus seek even in power to be like God in your capacities. - -_Object._ XII. God himself doth not love men only for their goodness, -nor love that best which is best. For he loveth his elect while -enemies and ungodly; and he telleth Israel he loved them because he -would love them, and not because they were better than others; and in -the womb he loved Jacob best, when he was no better than Esau. - -_Answ._ 1. Distinguish between God's complacence and benevolence. 2. -Between the good that is present, and foreseen good with a present -capacity for it. - -1. God had a greater benevolence to Jacob than Esau, and to the -Israelites than to other nations that were perhaps not much worse. And -it is not for our goodness that God decreeth to make us good, or to -give us a double proportion of any of those mercies, which he giveth -not as Rector, but as Dominus and Benefactor, as an absolute Owner and -free Benefactor. And with this love of benevolence he loveth us when -we are his enemies, that is, he purposeth to make us good; but this -benevolence is but a secondary love and fruit of complacency, joined -with the free, unequal distribution of his own. - -2. But for complacency, which is love in the first and strictest -sense, God so loveth the wicked though elect, no further than they are -good and lovely, that is, (1.) As they have the natural goodness of -rational creatures: (2.) And as they are capable of all the future -service they will do him, and glory they will bring him; (3.) And as -his infinite wisdom knoweth it fit to choose them to that service. Or, -if the benevolence of election do go before his first complacence in -them above others, as being before his foresight that they will serve -and love better, yet still this proper love, called complacence, goeth -not beyond the worth of the thing loved. - -_Object._ Doth God love us complacentially in Christ, beyond the good -that is in us? - -_Answ._ Not beyond our real and relative good, as we are in ourselves, -by his grace, and as we are in Christ related to him, and both ways -such as demonstrate the divine perfections, and shall love, and -glorify, and please him for ever. - -So much for the opening of the true nature of love to God, ourselves, -and others, and of man's ultimate end, and of the nature of holiness -and goodness, and those mysteries of religion which are involved in -these points. - - - - - CHAPTER IV. - - SUBORDINATE DIRECTIONS AGAINST THOSE GRAND HEART SINS, WHICH ARE - DIRECTLY CONTRARY TO THE LIFE OF GODLINESS AND CHRISTIANITY. - - -[Sidenote: The recital of such sins as the former positive directions -do detect, and afford help against.] - -The positive directions to the essential duties of godliness and -christianity have already given you directions against the contrary -sins: as, in the first grand direction you have helps against direct -unbelief. In the second you have directions against unbelief, as it -signifieth the not using and applying of Christ according to our -various needs. In the third you have directions against[134] all -resisting or neglecting the Holy Ghost. (Which were first, because in -practice we must come by the Son and the Spirit to the saving -knowledge and love of the Father.) In the fourth you have -directions[135] against atheism, idolatry, and ungodliness. In the -fifth you have directions against self-idolizing, and self-dependence, -and unholiness in alienating yourselves from God. In the sixth you are -directed against rebellion and disobedience against God. In the -seventh you have directions against unteachableness, ignorance, and -error. In the eighth you have directions against impenitency, -unhumbleness, impurity, unreformedness, and all sin in general as sin. -In the ninth you are directed against[136] security, unwatchfulness, -and yielding to temptations, and in general against all danger to the -soul. In the tenth you are directed against barrenness, -unprofitableness, and sloth, and uncharitableness; and against -mistakes in matter of duty or good works. In the eleventh you are -directed against all averseness, disaffection, or cold indifferency of -heart to God. In the twelfth you are directed against distrust, and -sinful cares, and fears, and sorrows. In the thirteenth, you are -directed against an over sad or heartless serving of God, as merely -from fear, or forcedly, without delight. In the fourteenth, you are -directed against unthankfulness. In the fifteenth, you are directed -against all unholy or dishonourable thoughts of God, and against all -injurious speeches of him, or barrenness of the tongue, and against -all scandal or barrenness of life. In the books referred to in the -sixteenth and seventeenth, you are directed against selfishness, -self-esteem, self-love, self-conceit, self-will, self-seeking, and -against all worldliness, and fleshliness of mind or life. But yet, -lest any necessary helps should be wanting against such heinous sins, -I shall add some more particular directions against such of them as -were not fully spoken to before. - -FOOTNOTES: - -[134] Of the sin against the Holy Ghost, I have written a special -treatise in my "Unreasonableness of Infidelity." - -[135] Since the writing of this, I have published the same more at large -in my "Reasons of the Christian Religion," and in my "Life of Faith." - -[136] Of presumption and false hope, enough is said in the "Saints' -Rest," and here about temptation, hope, and other heads afterward. - - - - - PART I. - - _Directions against Unbelief._ - - -[Sidenote: Whether not to believe that my sins are pardoned, be indeed -unbelief?] - -I know that most poor troubled christians, when they complain of the -sin of unbelief, do mean by it, their not believing that they are -sincere believers, and personally justified, and shall be saved. And I -know that some divines have affirmed, that the sense of that article -of the creed, "I believe the remission of sins," is, I believe my sins -are actually forgiven. But the truth is, to believe that I am elect or -justified, or that my sins are forgiven, or that I am a sincere -believer, is not to believe any word of God at all: for no word of God -doth say any of these; nor any thing equivalent; nor any thing out of -which it can be gathered: for it is a rational conclusion; and one of -the premises which do infer it, must be found in myself by reflection, -or internal sense, and self-knowledge. The Scripture only saith, "He -that truly believeth is justified, and shall be saved." But it is -conscience, and not belief of Scripture, which must say, I do -sincerely believe: therefore the conclusion, that I am justified, and -shall be saved, is a rational collection from what I find in Scripture -and in myself, set together; and resulting from both, can be no firmer -or surer than is the weaker of the premises. Now certainty is -objective or subjective; in the thing, or in my apprehension. As to -objective certainty in the thing itself, all truths are equally true; -but all truths are not equally discernible, there being much more -cause of doubting concerning some, which are less evident, than -concerning others, which are more evident. And so the truth of God's -promise of justification to believers, is more certain; that is, hath -fuller, surer evidence to be discerned by, than the truth of my -sincere believing. And, that I sincerely believe, is the more debile -of the premises, and therefore the conclusion followeth this in its -debility; and so can be no article of faith. And as to the subjective -certainty, that varies according to men's various apprehensions. The -premises, as in their evidence or aptitude to ascertain us, are the -cause of the conclusion as evident, or knowable. And the premises, as -apprehended, are the cause of the conclusion as known. - -[Sidenote: Whether a man can be more certain that be believeth, than -he is that thing believed is true?] - -Now it is a great doubt with some, Whether a man can possibly be more -certain that he believeth, than he is that the thing believed is true; -because the act can extend no further than the object; and to be sure -I believe, is but to be sure that I take the thing believed to be -true. But I shall grant the contrary, that a man may possibly be surer -that he believeth, than he is that the thing believed is true; because -my believing is not always a full subjective certainty that the thing -is true, but a believing that it is true. And though you are fully -certain that all God's word is true; yet you may believe that this is -his word, with some mixture of unbelief or doubting. And so the -question is but this, Whether you may not certainly, without doubting, -know, that you believe the word of God to be true, though with some -doubting. And it seems you may. But then it is a further question, -Whether you can be surer of the saving sincerity of your faith, than -you are that this word of God is true. And that ordinarily men doubt -of the first, as much as they doubt of the latter, I think is an -experimented truth. But yet grant that with some it may be otherwise, -(because he believeth sincerely, that so far believeth the word of -God, as to trust his life and soul upon it, and forsake all in -obedience to it: and that I do so, I may know with less doubting, than -I yet have about the truth of the word so believed,) all that will -follow is but this, that of those men that doubt of their -justification and salvation, some of their doubts are caused more by -their doubting of God's word, than by the doubting whether they -sincerely though doubtingly believe it; and the doubts of others, -whether they are justified and shall be saved, is caused much more by -their doubting of their own sincere belief, than by their doubting of -the truth of Scriptures. And the far greatest number of christians -seem to themselves to be of this latter sort. For no doubt, but though -a man of clear understanding can scarcely believe, and yet not know -that he believeth; yet he may believe sincerely, and not know that he -believeth sincerely. But still the knowledge of our own justification -is but the effect or progeny of our belief of the word of God, and of -our knowledge that we do sincerely believe it, which conjunctly are -the parents and causes of it: and it can be no stronger than the -weaker of the parents (which _in esse cognoscibili_ is our faith, but -_in esse cognito_ is sometimes the one, and sometimes the other). And -the effect is not the cause; the effect of faith and knowledge -conjunct, is not faith itself. It is not a believing the word of God, -to believe that you believe, or that you are justified; but yet, -because that faith is one of the parents of it, some call it by the -name of faith, though they should call it but an effect of faith, as -one of the causes. And well may our doubtings of our own salvation be -said to be from unbelief, because unbelief is one of the causes of -them, and the sinfullest cause. - -[Sidenote: The article of remission of sin to be believed applyingly.] - -And that the article of remission of sin is to be believed with -application to ourselves, is certain: but not with the application of -assurance, persuasion, or belief that we are already pardoned; but -with an applying acceptance of an offered pardon, and consent to the -covenant which maketh it ours. We believe that Christ hath purchased -remission of sin, and made a conditional grant of it in his gospel, to -all, viz. if they will repent, and believe in him, or take him for -their Saviour, or become penitent christians. And we consent to do so, -and to accept it on these terms. And we believe that all are actually -pardoned that thus consent. - -By all this you may perceive, that those troubled christians which -doubt not of the truth of the word of God, but only of their own -sincerity, and consequently of their justification and salvation, do -ignorantly complain that they have not faith, or that they cannot -believe: for it is no act of unbelief at all, for me to doubt whether -my own heart be sincere: this is my ignorance of myself, but it is not -any degree of unbelief; for God's word doth no where say that I am -sincere, and therefore I may doubt of this, without doubting of God's -word at all. And let all troubled christians know, that they have no -more belief in them, than they have doubting or unbelief of the truth -of the word of God. Even that despair itself, which hath none of this -in it, hath no unbelief in it (if there be any such). I thought it -needful thus far to tell you what unbelief is, before I come to give -you directions against it. And though the mere doubting of our own -sincerity be no unbelief at all, yet real unbelief of the very truth -of the holy Scriptures, is so common and dangerous a sin, and some -degree of it is latent in the best, that I think we can no way so much -further the work of grace, as by destroying this. The weakness of our -faith in the truth of Scriptures, and the remnant of our unbelief of -it, is the principal cause of all the languishings of our love and -obedience, and every grace; and to strengthen faith, is to strengthen -all. What I have fullier written in my "Saints' Rest," part 2, and my -"Treatise against Infidelity," I here suppose. - -_Direct._ I. Consider well how much of religion nature itself -teacheth, and reason, (without supernatural revelation,) must needs -confess: (as, that there is another life which man was made for, and -that he is obliged to the fullest love and obedience to God, and the -rest before laid down in the Introduction.) And then observe how -congruously the doctrine of Christ comes in, to help where nature is -at a loss, and how exactly it suits with natural truths, and how -clearly it explaineth them, and fully containeth so much of them as is -necessary to salvation; and how suitable and proper a means it is to -attain their ends; and how great a testimony the doctrines of nature -and grace do give unto each other.[137] - -_Direct._ II. Consider, that man's end being in the life to come, and -God being the righteous and merciful Governor of man in order to that -end, it must needs be that God will give him sufficient means to know -his will in order to that end; and that the clearest, fullest means -must needs demonstrate most of the government and mercy of God. - -_Direct._ III. Consider, what full and sad experience the world hath -of its pravity and great corruption; and that the natural tendency of -reason is to those high and excellent things, which corruption and -brutishness do almost extinguish or cast out with the most; and that -the prevalency of the lower faculties against right reason, is so -lamentable and universal, to the confusion of the world, that it is -enough to tell us, that this is not the state that God first made us -in, and that certainly sin hath sullied and disordered his work. The -wickedness of the world is a great confirmation of the Scripture. - -_Direct._ IV. Consider, how exactly the doctrine of the gospel, and -covenant of grace, are suited to the lapsed state of man; even as the -law of works was suited to his state of innocency: so that the gospel -may be called the law of lapsed nature, as suited to it, though not as -revealed by it; as the other was the law of entire nature. - -_Direct._ V. Compare the many prophecies of Christ, with the -fulfilling of them in his person. As that of Moses recited by -Stephen, Acts vii. 37; and Isa. lviii; Dan. ix. 24-26, &c. And -consider that those Jews which are the christians' bitterest enemies, -acknowledge and preserve those prophecies, and all the Old Testament, -which giveth so full a testimony to the New. - -_Direct._ VI. Consider, what an admirable suitableness there is in the -doctrine of Christ, to the relish of a serious, heavenly mind: and how -all that is spiritual and truly good in us, doth close with it and -embrace it from a certain congruity of natures, as the eye doth with -the light, and the stomach with its proper food. Every good man in -reading the holy Scripture, feeleth something (even all that is good) -within him bear witness to it. And only our worse part is quarrelling -with it, and rebels against it. - -_Direct._ VII. Consider, how all the first churches were planted by -the success of all those miracles mentioned in the Scripture. And that -the apostles and thousands of others saw the miracles of Christ: and -the churches saw the miracles of the apostles, and heard them speak in -languages unlearned; and had the same extraordinary gifts communicated -to themselves. And these being openly and frequently manifested, -convinced unbelievers; and were openly urged by the apostles to stop -the mouths of opposers, and confirm believers; (Gal. iii. 1-3;) who -would all have scorned their arguments, and the faith which they -supported, if all these had been fictions, of which they themselves -were said to be eye-witnesses and agents. So that the very existence -of the churches was a testimony to the matter of fact. And what -testimony can be greater of God's interest and approbation, than -Christ's resurrection, and all these miracles. - -_Direct._ VIII. Consider, how no one of all the heretics or apostates, -did ever contradict the matters of fact, or hath left the world any -kind of confutation of them, which they wanted not malice, or -encouragement, or opportunity to have done. - -_Direct._ IX. Consider, how that no one of all those thousands that -asserted these miracles, are ever mentioned in any history as repenting -of it, either in their health, or at the hour of death: whereas it had -been so heinous a villany to have cheated the world in so great a cause, -that some consciences of dying men, especially of men that placed all -their hopes in the life to come, must needs have repented of. - -_Direct._ X. Consider, that the witnesses of all these miracles, and -all the churches that believed them, were taught by their own doctrine -and experience, to forsake all that they had in the world, and to be -reproached, hated, and persecuted of all men, and to be as lambs among -wolves, in expectation of death; and all this for the hope of that -blessedness promised them by a crucified, risen Christ. So that no -worldly end could move them to deceive, or willingly to be deceived. - -_Direct._ XI. Consider, how impossible it is in itself, that so many -men should agree together to deceive the world, and that for nothing, -and at the rate of their own undoing and death: and that they should -all agree in the same narratives and doctrines so unanimously: and -that none of these should ever confess the deceit, and disgrace the -rest. All things well considered, this will appear not only a moral, -but a natural impossibility; especially considering their quality and -distance, there being thousands in several countries that never saw -the faces of the rest, much less could enter a confederacy with them, -to deceive the world. - -_Direct._ XII. Consider the certain way by which the doctrine and -writings of the apostles, and other evangelical messengers, have been -delivered down to us, without any possibility of material alteration. -Because the holy Scriptures were not left only to the care of private -men, or of the christians of one country, who might have agreed upon -corruptions and alterations; but it was made the office of the -ordinary ministers to read, and expound, and apply them. And every -congregation had one or more of these ministers: and the people -received the Scriptures as the law of God, and that by which they must -live and be judged, and as their charter for heaven. So that it was -not possible for one minister to corrupt the Scripture text, but the -rest, with the people, would have quickly reproved him; nor for those -of one kingdom to bring all other christians to it throughout the -world, without a great deal of consultation and opposition (if at -all); which never was recorded to us. - -_Direct._ XIII. Be acquainted as fully as you can with the history of -the church, that you may know how the gospel hath been planted, and -propagated, and assaulted, and preserved until now: which will much -better satisfy you, than general, uncertain talk of others. - -_Direct._ XIV. Judge whether God, being the wise and merciful Governor -of the world, would suffer the honestest and obedientest subjects that -he hath upon earth, to be deceived in a matter of such importance, by -pretence of doctrines and miracles proceeding from himself, and which -none but himself (or God by his special grant) is able to do, without -disowning them, or giving any sufficient means to the world to -discover the deceit.[138] For certainly, he needeth not deceit to -govern us. If you say that he permits Mahometanism, I answer, 1. The -main, positive doctrine of the Mahometans, for the worshipping of one -only God, against idolatry, is true: and the by-fancies of their -pretended prophet, are not commended to the world upon the pretence of -attesting miracles at all, but upon the affirmation of revelations, -without any credible seal or divine attestation, and obtruded on the -world by the power of the sword. 2. And God hath given the world -sufficient preservatives against them, in the nullity of the proof of -them, and the evident foppery of the writings and the things -themselves. So that honesty and diligence will easily escape them. - -_Direct._ XV. Observe the supernatural effects of the gospel upon the -souls of believers: how it planteth on man the image of the holy God; -powerfully subduing both sense and the greatest interest of the flesh, -to the will of God; and making men wise and good; and putting an -admirable difference between them and all other men. And then judge -whether it be not God's seal, having his image first upon itself, -which he doth use and honour to be the instrument of imprinting his -image upon us.[139] - -_Direct._ XVI. Mark well the certain vanity of all other religions -that prevail on the earth. Idolatry and Mahometanism, which openly -bear the mark of their own shame, have shared between them almost all -the rest of the earth; for mere deism is scarce any where in -possession; and Judaism hath no considerable inheritance; and both of -them as sensibly confuted by man's corruption, necessity, and desert. - -_Direct._ XVII. Mark the great difference between the christian part -of the world, (those that receive christianity seriously and in -sincerity,) and all the rest.[140] Those that are furthest from -christianity, are furthest from piety, honesty, civility, or any -laudable parts or conversations: most of them are beastly and ungodly; -and the rest are but a little better: and ignorance and brutishness -cannot be the perfection of a man. Nay, among professed christians, -the multitudes that have but the name, and hate the nature and -practice of it, are like swine or wolves; and some of the worst, near -kin to devils. When all that receive christianity practically into -their hearts and lives, are heavenly and holy, and (in the same -measure that they receive it) their sins are all mortified, and they -are devoted to God, and possessed with justice, charity, and patience -to men, and are carried up above this world, and contemn that which -the rest do make their felicity and delight. So that if that be good -which doth good, then is the goodness of the christian faith apparent -to all, that have any acquaintance, reason, and impartiality to judge. - -_Direct._ XVIII. Bethink you what you should have been yourselves, if -you had not been christians? Yea, what would yet be the consequent if -you should fall from the christian faith? Would you not look at the -life to come as doubtful? and resolve to take your pleasure in the -world, and to gratify the flesh, and to neglect your souls, and to -venture upon almost any vice, that seemeth necessary to your carnal -ends? Christianity hath cleansed and sanctified you, if you are -sanctified: and if (which God forbid!) you should forsake -christianity, it is most likely you would quickly show the difference, -by your dirty, fleshly, worldly lives.[141] - -_Direct._ XIX. When you see the evidence of divine revelation and -authority, it is enough to silence your doubts and cavils about -particular words or circumstances. For you know that God is true and -infallible; and you know that you are silly, ignorant worms, that are -utterly at a loss, when you have not one at hand to open every -difficulty to you: and that all arts and sciences seem full of -difficulties and contradictions to ignorant, unexperienced novices. - -_Direct._ XX. Allow all along in your learning, for the difficulties -which must needs arise, from the translation, ambiguity of all human -language, change and variety of words and customs, time, place, and -other circumstances, and especially from your own unacquaintedness -with all these: that so your own infirmities, and ignorance, and -mistakes in reasoning, may not be ascribed to the truth. - -_Direct._ XXI. Understand the proper use of holy Scripture, and so how -far it is divine; that so you be not tempted to unbelief, by expecting -in it that which never was intended, and then finding your causeless -expectations frustrate. It is not so divine as to the terms, and -style, and order, and such modal and circumstantial matters, as if all -the exactness might be expected in it, that God could put into a book: -nor is it intended as a system of physics, or logic, or any -subservient sciences or arts: but it is an infallible revelation of -the will of God, for the government of the church, and the conducting -men to life eternal: and it is ordered and worded so as to partake of -such human infirmity, as yet shall no way impeach the truth or -efficacy of it; but rather make it more suitable to the generality of -men, whose infirmity requires such a style and manner of handling. So -that as a child of God hath a body from parents, which yet is of God, -but so of God, as to partake of the infirmities of the parents; or -rather, as Adam had a body from God, but yet from earth, and -accordingly frail; but a soul more immediately from God, which was -more pure and divine: so Scripture hath its style, and language, and -method so from God, as to have nothing in it unsuitable to its ends; -but not so from God, as if he himself had showed in it his own most -perfect wisdom to the utmost, and as if there were nothing in it of -human imperfection. But the truth and goodness which are the soul of -Scripture, are more immediately from God. The style and method of the -penmen may be various; but the same soul animateth all the parts. It -is no dishonour to the holy Scriptures, if Cicero be preferred for -purity of style, and phrase, and oratory, as for other common uses; -but certainly it is to be preferred as to its proper use: that being -the best style for an act of parliament, which is next to the worst in -an oration. The means are for the end. - -_Direct._ XXII. Consider how great assistance apparitions, and -witchcrafts, and other sensible evidences of spirits conversing with -mankind, do give to faith. Of which I have written in the -forementioned treatises, and therefore now pass it over. - -_Direct._ XXIII. Consider what advantage faith may have, by observing -the nature and tendency of the soul, and its hopes and fears of a life -to come, together with the superior, glorious worlds, which certainly -are possessed by nobler inhabitants.[142] He that seeth every corner -of the earth, and sea, and air inhabited, and thinks what earth is in -comparison of all the great and glorious orbs above it, will hardly -once dream that they are all void of inhabitants, or that there is not -room enough for souls. - -_Direct._ XXIV. The ministry of angels, of which particular -providences give us a great probability, doth give some help to that -doctrine which telleth us, that we must live with angels, and that we -shall ascend to more familiarity with them, who condescend to so great -service now for us. - -_Direct._ XXV. The universal, wonderful, implacable enmity of -corrupted man to the holy doctrine, and ways, and servants of Christ, -and the open war which in every kingdom, and the secret war which in -every heart, is kept up between Christ and Satan through the world; -with the tendency of every temptation, their violence, constancy, in -all ages, to all persons, all making against Christ, and heaven, and -holiness, do notoriously declare that the christian doctrine and life -do tend to our salvation; which the devil so maliciously and -incessantly opposeth: and thus his temptations give great advantage to -the tempted soul against the tempter. For it is not for nothing that -the enemy of our souls makes so much opposition. And that there is -such a devil, that thus opposeth Christ and tempteth us, not only -sensible apparitions and witchcrafts prove, but the too sensible -temptations, which, by their matter and manner, plainly tell us whence -they come. Especially when all the world is formed as into two hostile -armies, the one fighting under Christ, and the other under the devil; -and so have continued since Cain and Abel to this day. - -_Direct._ XXVI. The prophecies of Christ himself of the destruction of -Jerusalem, and the gathering of his church, and the cruel usage of it -through the world, do give great assistance to our faith, when we see -them all so punctually fulfilled. - -_Direct._ XXVII. Mark whether it be not a respect to things temporal -that assaulteth thy belief; and come not with a biassed, sensual mind -to search into so great a mystery. Worldliness, and pride, and -sensuality are deadly enemies to faith; and where they prevail they -will show their enmity, and blind the mind: if the soul be sunk into -mud and filth, it cannot see the things of God. - -_Direct._ XXVIII. Come with humility and a sense of your ignorance, -and not with arrogance and self-conceit; as if all must needs be wrong -that your empty, foolish minds cannot presently perceive to be right. -The famousest apostates that ever I knew, were all men of notorious -pride and self-conceitedness. - -_Direct._ XXIX. Provoke not God by wilful sinning against the light, -which thou hast already received, to forsake thee, and give thee over -to infidelity. 2 Thess. ii. 10-12, "Because men receive not the love -of the truth, that they might be saved; for this cause God sends them -strong delusions to believe a lie; that they all might be damned who -believed not the truth, but had pleasure in unrighteousness." Obey -Christ's doctrine so far as you know it, and you shall fullier know it -to be of God, John vii. 17; x. 4. - -_Direct._ XXX. Tempt not yourselves to infidelity, by pretended -humility in abasing your natural faculties, when you should be humbled -for your moral pravity. Vilifying the soul, and its reason, and -natural free-will, doth tend to infidelity, by making us think that we -are but as other inferior animals, incapable of a life above with God: -whenas self-abasing, because of the corruption of reason and -free-will, doth tend to show us the need of a physician, and so assist -our faith in Christ. - -_Direct._ XXXI. Judge not of so great a thing by sudden apprehensions, -or the surprise of a temptation, when you have not leisure to look up -all the evidences of faith, and lay them together, and take a full, -deliberate view of all the cause. It is a mystery so great as -requireth a clear and vacant mind, delivered from prejudice, -abstracted from diverting and deceiving things; which, upon the best -assistance and with the greatest diligence, must lay altogether to -discern the truth. And if, upon the best assistance and consideration, -you have been convinced of the truth, and then will let every sudden -thought, or temptation, or difficulty seem enough to question all -again, this is unfaithfulness to the truth, and the way to resist the -clearest evidences, and never to have done. It is like as if you -should answer your adversary in the court, when your witnesses are all -dismissed or out of the way, and all your evidences are absent, and -perhaps your counsellor and advocate too. It is like the casting up of -a long and intricate account, which a man hath finished by study and -time; and when he hath done all, one questioneth this particular, and -another that, when his accounts are absent: it is not fit for him to -answer all particulars, nor question his own accounts, till he have as -full opportunity and help to cast up all again. - -_Direct._ XXXII. If the work seem too hard for you, go and consult -with the wisest, most experienced christians; who can easily answer -the difficulties which most perplex and tempt you. Modesty will tell -you, that the advantage of study and experience may make every one -wisest in his own profession; and set others above you, while you have -less of these. - -_Direct._ XXXIII. Remember that christianity being the surest way to -secure your eternal hopes; and the matters of this life, which cause men -to forsake it, being such transitory trifles, you can be no losers by -it; and therefore if you doubted, yet you might be sure that is the -safest way. - -_Direct._ XXXIV. Judge not of so great a cause in a time of -melancholy, when fears and confusions make you unfit. But in such a -case as that, as also whenever Satan would disturb your settled faith, -or tempt you at his pleasure to be still new questioning resolved -cases and discerned truths, abhor his suggestions, and give them no -entertainment in your thoughts, but cast them back into the tempter's -face. There is not one melancholy person of a multitude, but is -violently assaulted with temptations to blasphemy and unbelief, when -they have but half the use of reason and no composedness of mind to -debate such controversies with the devil. It is not fit for them in -this incapacity to hearken to any of those suggestions, which draw -them to dispute the foundations of their faith, but to cast them away -with resolute abhorrence; nor should any christian, that is soundly -settled on the true foundation, gratify the devil so much as to -dispute with him whenever he provoketh us to it, but only endeavour to -strengthen our faith, and destroy the remnants of unbelief. - -_Direct._ XXXV. Remember that Christ doth propagate his religion -conjunctly by his Spirit and his word, and effecteth himself the faith -which he commandeth. For though there be sufficient evidence of -credibility in his word, yet the blinded mind, and corrupt, perverted -hearts of men, do need the cure of his medicinal grace, before they -will effectually and savingly believe a doctrine which is so holy, -high, and heavenly, and doth so much control their lusts. See -therefore that you distrust your corrupted hearts, and earnestly beg -the Spirit of Christ. - -_Direct._ XXXVI. Labour earnestly for the love of every truth which -you believe, and to feel the renewing power of it upon your hearts, -and the reforming power on your lives; especially that you may be -advanced to the love of God and to a heavenly mind and life. And this -will be a most excellent help against all temptations to unbelief; for -the heart holdeth the gospel much faster than the head alone. The seed -that is cast into the earth, if it quicken and take root, is best -preserved; and the deeper rooted the surer it abideth; but if it die, -it perisheth and is gone. When the seed of the holy word hath produced -the new creature, it is sure and safe; but when it is retained only in -the brain as a dead opinion, every temptation can overturn it. It is -an excellent advantage that the serious practical christian hath, -above all hypocrites and unsanctified men: love will hold faster than -dead belief. Love is the grace that abideth for ever; and that is the -enduring faith which works by love. The experienced christian hath -felt so much of the power and goodness of the word, that if you puzzle -his head with subtle reasonings against it, yet his heart and -experience will not suffer him to let it go. He hath tasted it so -sweet that he will not believe it to be bitter, though he cannot -answer all that is said against it. If another would persuade you to -believe ill of your dearest friend or father, love and experience -would better preserve you from his deceit than reasoning would do. The -new creature or new nature in believers, and the experience of God's -love communicated by Jesus Christ unto their souls, are constant -witnesses to the word of God: he that believeth hath the witness in -himself; that is, the Holy Ghost which was given him, which is an -objective testimony or an evidence, and an effective. Of this see my -"Treatise of Infidelity." Unsanctified men may be easilier turned to -infidelity; for they never felt the renewed, quickening work of faith; -nor were ever brought by it to the love of God, and a holy and -heavenly mind and life. They that never were christians at the heart, -are soonest turned from being christians in opinion and name. - -_Quest._ By what reason, evidence, or obligation, were the Jews bound -to believe the prophets? Seeing Isaiah, Jeremiah, Ezekiel, &c. wrought -no miracles, and there were false prophets in their days; how then -could any man know that indeed they were sent of God, when they -nakedly affirmed it? - -_Answ._ I mention this objection or case, because in my book of the -"Reasons of the Christian Religion" (to which for all the rest I refer -the reader) it is forgotten; and because it is one of the hardest -questions about our faith. - -1. Those that think every book of Scripture doth now prove itself to -be divine _propria luce_, by its own matter, style, and other -properties, will accordingly say, that by hearing the prophets then, -as well as by reading them now, this intrinsic, satisfactory evidence -was discernible. All that I can say of this is, that there are such -characters in the prophecies as are a help to faith, as making it the -more easily credible that they are of God, but not such as I could -have been ascertained by (especially as delivered by parcels then) if -there had been no more. - -2. Nor do I acquiesce in their answer who say that, Those that have -the same spirit, know the style of the spirit in the prophets. For, 1. -This would suppose none capable of believing them groundedly that had -not the same spirit; 2. And the spirit of sanctification is not enough -to our discerning prophetical inspirations, as reason and experience -fully prove. The gift of discerning spirits, 1 Cor. xii. 10, was not -common to all the sanctified. - -3. It is much to be observed that God never sent any prophet to make a -law or covenant on which the salvation of the people did depend, without -the attestation of unquestionable miracles. Moses wrought numerous open -miracles, and such as controlled and confuted the contradicters' seeming -miracles in Egypt; and Christ and his apostles wrought more than Moses. -So that the laws and covenants by which God would rule and judge the -people were all confirmed beyond all such exception. - -4. It must be noted that many other prophets also wrought miracles to -confirm their doctrine, and prove that they were sent of God, as did -Elias and Elisha. - -5. It must be noted, that there were schools of prophets, or societies -of them, in those times, 1 Sam. x. 10; xix. 20; 1 Kings xx. 35, 41; -xxii. 13; 2 Kings ii. 3, 5, 7, 15; iv. 1, 38; v. 22; vi. 1; ix. 1; 1 -Cor. xiv. 32; who were educated in such a way as fitted them to the -reception of prophetical inspirations, when it pleased God to give -them. Not that mere education made any one a prophet, nor that the -prophets had at all times the present, actual gift of prophecy; but -God was pleased so far to own men's commanded diligence, as to join -his blessing to a meet education, and at such times as he thought -meet, to illuminate such by visions and revelations above all others: -and therefore it is spoken of Amos as a thing extraordinary, that he -was made a prophet of a herdsman. - -6. Therefore a prophet among the Jews was known to be such, usually, -before these recorded prophecies of theirs, which we have now in the -holy Scriptures: 1. The spirits of the prophets which are subject to -the prophets, were judged of by those prophets that had indeed the -Spirit, and so the people had the testimony of the other prophets -concerning them. 2. The Lord's own direction to know a true prophet -by, Deut. xviii. 22, is the coming to pass of that which he -foretelleth. Now it is like that before they were received into the -number of prophets, they had given satisfaction to the societies of -the prophets, by the events of things before foretold by them. 3. Or -they might have wrought miracles before to have satisfied the members -of the college of their calling, though these miracles are not all -mentioned in the Scripture. 4. Or the other prophets might have some -divine testimony concerning them, by visions, revelations, or -inspirations of their own. So that the people were not left to the -credulity of naked, unproved assertions, of any one that would say -that he was sent of God. - -7. There were some signs given by some of the prophets to confirm -their word. As Isaiah's predictions of Hezekiah's danger, and remedy, -and recovery, and of the going back of the shadow on Ahaz's dial ten -degrees, &c.; and more such there might be, which we know not of. - -8. All prophecies were not of equal obligation. The first prophecies -of any prophet who brought no attestation by miracles, nor had yet -spoken any prophecy that had been fulfilled, might be a merciful -revelation from God, which might oblige the hearers to a reverent -regard, and an inquiry into the authority of the prophet, and a -waiting in suspense till they saw whether it would come to pass; and -the fulfilling of it increaseth their obligation. Some prophecies that -foretold but temporal things (captivities or deliverances) might at -first (before the prophets produced a divine attestation) be rather a -bare prediction than a law; and if men believed them not, it might not -make them guilty of any damning sin at all, but only they refused that -warning of a temporal judgment, which might have been of use to them -had they received it. - -9. But our obligation now to believe the same Scripture prophecies is -greater; because we live in the age when most of them are fulfilled, -and the rest are attested by Christ and his apostles, who proved their -attestations by manifold miracles. - -10. When the prophets reproved the known sins of the people, and -called men to such duties as the law required, no man could speed ill -by obeying such a prophet, because the matter of his prophecies was -found in God's own law, which must of necessity be obeyed. And this is -the chief part of the recorded prophecies. - -11. And any man that spake against any part of God's law (of natural -or supernatural revelation) was not to be believed, Deut. xiii.; -xviii.; because God cannot speak contrary to himself. - -12. But the prophets themselves had another kind of obligation to -believe their own visions and inspirations, than any of their hearers -had; for God's great extraordinary revelation, was like the light, which -immediately revealed itself, and constrained the understanding to know -that it was of God: and such were the revelations that came by angelical -apparitions and visions. Therefore prophets themselves might be bound to -more than their bare word could have bound their hearers to; as, to -wound themselves, to go bare, to feed on dung, &c.: and this was -Abraham's case in offering Isaac. Yet God did never command a prophet, -or any by a prophet, a thing simply evil, but only such things as were -of a mutable nature, and which his will could alter, and make to be -good. And such was the case of Abraham himself, if well considered. - - - PART II. - - _Directions against Hardness of Heart._ - -It is necessary that some christians be better informed what hardness -of heart is, who most complain of it.[143] The metaphor is taken from -the hardness of any matter which a workman would make an impression -on; and it signifieth the passive and active resistance of the heart -against the word and works of God, when it receiveth not the -impressions which the word should make, and obeyeth not God's -commands; but after great and powerful means remaineth as it was -before, unmoved, unaffected, and disobedient. So that hardness of -heart is not a distinct sin, but the habitual power of every sin, or -the deadness, unmovableness, and obstinacy of the heart in any sin. So -many duties and sins as there be, so many ways may the heart be -hardened against the word, which forbiddeth those sins, and commandeth -those duties. It is therefore an error, that hath had very ill -consequences on many persons, to think that hardness of heart is -nothing but a want of passionate feeling in the matters which concern -the soul; especially a want of sorrow and tears. This hath made them -over-careful for such tears, and grief, and passions, and dangerously -to make light of the many greater instances of the hardness of their -hearts. Many beginners in religion (who are taken up in penitential -duties) do think that all repentance is nothing but a change of -opinion, except they have those passionate griefs, and tears, which -indeed would well become the penitent; and hereupon they take more -pains with themselves to affect their hearts with sorrow for sin, and -to wring out tears, than they do for many greater duties. But when God -calleth them to love him, and to praise him, and to be thankful for -his mercies; or to love an enemy, or forgive a wrong: when he calleth -them to mortify their earthly-mindedness, their carnality, their -pride, their passion, or their disobedience, they yield but little to -his call, and show here much greater hardness of heart, and yet little -complain of this or take notice of it. I entreat you therefore to -observe, that the greater the duty is, the worse it is to harden the -heart against it; and the greater the sin is, the worse it is to -harden the heart by obstinacy in it. And that the great duties are, -the love of God and man, with a mortified and heavenly mind and life; -and to resist God's word commanding these, is the great and dangerous -hardening of the heart. The life of grace lieth, 1. In the preferring -of God, and heaven, and holiness, in the estimation of our minds -before all worldly things. 2. In the choosing them, and resolving for -them with our wills, before all others. 3. In the seeking of them in -the bent and drift of our endeavours. These three make up a state of -holiness. But for strength of parts, or memory, or expression, and so -for passionate affections of sorrow, or joy, or the tears that express -them; all these in their time, and place, and measure, are desirable, -but not of necessity to salvation, or to the life of grace. They -follow much the temperature of the body, and some have much of them -that have little or no grace, and some want them that have much grace. -The work of repentance consisteth most in loathing and falling out -with ourselves for our sins, and in forsaking them with abhorrence, -and turning unto God; and he that can do this without tears is truly -penitent, and he that hath never so many tears, without this, is -impenitent still.[144] And that is the hard-hearted sinner, that will -not be wrought to a love of holiness, nor let go his sin, when God -commandeth him; but after all exhortations, and mercies, and perhaps -afflictions, is still the same as if he had never been admonished, or -took no notice what God hath been saying or doing to reclaim him. -Having thus told you what hardness of heart is, you may see that I -have given you directions against it at large before, chap. iii. -direct. vi. and viii.; but shall add these few. - -_Direct._ I. Remember the majesty and presence of that most holy God, -with whom we have to do, Heb. iv. 13. Nothing will more affect and awe -the heart, and overrule it in the matters of religion, than the true -knowledge of God. We will not talk sleepily or contemptuously to a king; -how much less should we be stupid or contemptuous before the God of -heaven! It is that God whom angels worship, that sustaineth the world, -that keepeth us in life, that is always present, observing all that we -think, or say, or do, whose commands are upon us, and with whom we have -to do in all things; and shall we be hardened against his fear? "Who -hath hardened himself against Him, and hath prospered?" Job ix. 4. - -_Direct._ II. Think well of the unspeakable greatness and importance of -those truths and things which should affect you, and of those duties -which are required of you. Eternity of joy or torment is such an amazing -thing, that one would think every thought, and every mention either of -it or of any thing that concerneth it, should go to our very hearts, and -deeply affect us, and should command the obedience and service of our -souls. It is true, they are things unseen, and therefore less apt in -that respect to affect us than things visible; but the greatness of them -should recompense that disadvantage a thousandfold. If our lives lay -upon every word we speak, or upon every step we go, how carefully should -we speak and go! But oh how deeply should things affect us, in which our -everlasting life is concerned! One would think a thing of so great -moment, as dying, and passing into an endless life of pain or pleasure, -should so take up and transport the mind of man, that we should have -much ado to bring ourselves to mind, regard, or talk of the -inconsiderable interests of the flesh! How inexcusable a thing is a -senseless, careless, negligent heart, when God looketh on us, and heaven -or hell is a little before us! Yea, when we are so heavily laden with -our sins, and compassed about with so many enemies, and in the midst of -such great and manifold dangers, to be yet senseless under all, is (so -far) to be dead. Will not the wounds of sin, and the threatenings of the -law, and the accusations of conscience, make you feel? He that cannot -feel the prick of a pin will feel the stab of a dagger, if he be alive. - -_Direct._ III. Remember how near the time is, when stupidity and -senseless neglect of God will be banished from all the world; and what -certain and powerful means are before you at death and judgment, to -awaken and pierce the hardest heart.[145] There are but few that are -quite insensible at death; there are none past feeling after death, in -heaven or hell. No man will stand before the Lord in the day of -judgment, with a sleepy or a senseless heart. God will recover your -feeling by misery, if you will lose it by sin, and not recover it by -grace. He can make you now a terror to yourselves, Jer. xx. 4; he can -make conscience say such things in secret to you, as you shall not be -able to forget or slight. But if conscience awake you not, the -approach of death it is likely will awaken you: when you see that God -is now in earnest with you, and that die you must, and there is no -remedy, will you not begin to think now, Whither must I go? and what -will become of me for ever? Will you then harden your heart against -God and his warnings? If you do, the first moment of your entrance -upon eternity will cure your stupidity for ever. It will grieve a -heart that is not stone, to think what a feeling stony-hearted sinners -will shortly have, when God will purposely make them feel, with his -wrathful streams of fire and brimstone! when Satan that now hindereth -your feeling, will do his worst to make you feel; and conscience, the -never-dying worm, will gnaw your hearts, and make them feel, without -ease or hope of remedy! Think what a wakening day is coming! - -_Direct._ IV. Think often of the love of God in Christ, and of the -bloody sufferings of thy Redeemer, for it hath a mighty power to melt -the heart. If love, and the love of God, and so great and wonderful a -love, will not soften thy hardened heart, what will? - -_Direct._ V. Labour for a full apprehension of the evil and danger of -a hardened heart. It is the death of the soul, so far as it -prevaileth: at the easiest, it is like the stupidity of a paralytic -member or a seared part. Observe the names which Scripture giveth it: -The "hardening of the heart," Prov. xxviii. 14. The "hardening of the -neck," Prov. xxix. 10, which signifieth inflexibility. The "hardening -of the face," which signifieth impudency, Prov. xxi. 29. The -"searedness of the conscience," 1 Tim. iv. 2. The "impenitency of the -heart," Rom. ii. 5. Sometimes it is called "sottishness," or -"stupidity," Jer. iv. 22. Sometimes it is called a "not caring," or -"not laying things to heart, and not regarding," Isa. xlii. 25; v. 12; -xxxii. 9-11. Sometimes it is denominated metaphorically from -inanimates: "A face harder than a rock," Jer. v. 3. "Stony hearts," -Ezek. xi. 19; xxxvi. 26. "A neck with an iron sinew," Isa. xlviii. 4, -and "a brow of brass." It is called "sleep," and a "deep slumber," and -a "spirit of slumber," Rom. xiii. 11; xi. 8; Matt. xxv. 5; and "death" -itself, 1 Tim. v. 6; Eph. ii. 1, 5; Col. ii. 13; Jude 12. - -Observe also how dreadful a case it is, if it be predominant, both -symptomatically and effectively. It is the forerunner of mischief, -Prov. xxviii. 14. It is a dreadful sign of one that is far more -unlikely than others to be converted; when they are "alienated from -the life of God by their ignorance," and are "past feeling," they are -"given up to work uncleanness with greediness," Eph. iv. 14. Usually -God calleth those that he will save, before they are past feeling; -though such are not hopeless, their hope lieth in the recovering of -the feeling which they want; and a hardened heart, and iron neck, and -brazen forehead, are a sadder sign of God's displeasure, than if he -had made the heavens as brass, and the earth as iron to you, or let -out the greatest distress upon your bodies. When men have eyes and see -not, and ears and hear not, and hearts but understand not, it is a sad -prognostic that they are very unlikely to be "converted and forgiven," -Mark iv. 12; Acts xxviii. 27. A hardened heart (predominantly) is -garrisoned and fortified by Satan against all the means that we can -use to help them; and none but the Almighty can cast him out and -deliver them. Let husband, or wife, or parents, or the dearest friends -entreat a hardened sinner to be converted, and he will not hear them. -Let the learnedest, or wisest, or holiest man alive, both preach and -beseech him, and he will not turn. At a distance he may reverence and -honour a great divine, and a learned or a holy man, especially when -they are dead; but let the best man on earth be the minister of the -place where he liveth, and entreat him daily to repent, and he will -either hate and persecute him, or neglect and disobey him. What -minister was ever so learned, or holy, or powerful a preacher, that -had not sad experience of this? when the prophet, Isa. liii. 1, crieth -out, "Who hath believed our report?" and the apostles were fain to -shake off the dust of their feet against many that rejected them; and -were abused, and scorned, and persecuted by those whose souls they -would have saved? Nay, Jesus Christ himself was refused by the most -that heard him; and no minister dare compare himself with Christ. If -our Lord and Master was blasphemed, scorned, and murdered by sinners, -what better should his ablest ministers expect? St. Augustine found -drunkenness so common in Africa, that he motioned that a council might -be called for the suppression of it; but if a general council of all -the learned bishops and pastors in the world were called, they could -not convert one hardened sinner, by all their authority, wit, or -diligence, without the power of the Almighty God. For will they be -converted by man, that are hardened against God? What can we devise to -say to them that can reach their hearts, and get within them, and do -them good? Shall we tell them of the law and judgments of the Lord, -and of his wrath against them? why all these things they have heard so -often till they sleep under it, or laugh at them. Shall we tell them -of death, and judgment, and eternity? why we speak to the posts, or -men asleep; they hear us as if they heard us not. Shall we tell them -of endless joy and torments? they feel not, and therefore fear not, -nor regard not; they have heard of all these, till they are weary of -hearing them, and our words seem to them but as the noise of the wind -or water, which is of no signification. If miracles were wrought among -them by a preacher, that healed the sick, and raised the dead, they -would wonder at him, but would not be converted. For Christ did thus, -and yet prevailed but with few, John xi. 48, 53; and the apostles -wrought miracles, and yet were rejected by the most, Acts vii. 57; -xxii. 22. Nay, if one of their old companions should be sent from the -dead to give them warning, he might affright them, but not convert -them, for Christ hath told us so himself, Luke xvi. 31; or if an angel -from heaven should preach to them, they would be hardened still, as -Balaam and others have been. Christ rose from the dead, and yet was -after that rejected. We read not of the conversion of the soldiers -that watched his sepulchre, though they were affrighted with the sight -of the angels: but they were after that hired for a little money to -lie, and say that Christ's disciples stole him away. If magistrates -that have power on their bodies, should endeavour to bring them to -godliness, they would not obey them, nor be persuaded. King Hezekiah's -messengers were but mocked by the people. David and Solomon could not -convert their hardened subjects. Punish them, and hang them, and they -will be wicked to the death: witness the impenitent thief that died -with Christ, and died reproaching him. Though God afflict them with -rod after rod, yet still they sin and are the same, Psal. lxxviii.; -Hos. vii. 14; Amos iv. 9; Jer. v. 3; Isa. i. 5. Let death come near -and look them in the face, and let them see that they must presently -go to judgment, it will affright them, but not convert them. Let them -know and confess, that sin is bad, that holiness is best, that death -and eternity are at hand, yet are they the same, and all will not win -their hearts to God; till grace take away their stony hearts, and give -them tender, fleshy hearts, Ezek. xxxvi. 26. - -_Direct._ VI. Take notice of the doleful effects of hard-heartedness -in the world. This fills the world with wickedness and confusion, with -wars and bloodshed; and leaveth it under that lamentable desertion and -delusion, which we behold in the far greatest part of the earth. How -many kingdoms are left in the blindness of heathenism and -Mahometanism, for hardening their hearts against the Lord! How many -christian nations are given up to the most gross deceits of popery, -and princes and people are enemies to reformation, because they -hardened their hearts against the light of truth! What vice so odious, -even beastly filthiness, and bitterest hatred, and persecution of the -ways of God, which men of all degrees and ranks do not securely wallow -in through the hardness of their hearts! This is the thing that -grieves the godly, that wearieth good magistrates, and breaks the -hearts of faithful ministers: when they have done their best, they are -fain, as Christ himself before them, to grieve for the hardness of -men's hearts. Alas! we live among the dead; our towns and countries -are in a sadder case than Egypt, when every house had a dead man. Even -in our churches, it were well if the dead were only under ground, and -most of our seats had not a dead man, that sitteth as if he heard, and -kneeleth as if he prayed, when nothing ever pierced to the quick. We -have studied the most quickening words, we have preached with tears in -the most earnest manner, and yet we cannot make them feel! as if we -cried like Baal's worshippers, O Baal, hear us! or, like the Irish to -their dead, Why wouldst thou die, and leave thy house, and lands, and -friends? So we talk to them about the death of their souls, and their -wilful misery, who never feel the weight of any thing we say: we are -left to ring them a peal of lamentation, and weep over them as the -dead that are not moved by our tears: we cast the seed into stony -ground, Matt. xiii. 5, 20; it stops in the surface, and it is not in -our power to open their hearts, and get within them. I confess that we -are much to blame ourselves, that ever we did speak to such miserable -souls, without more importunate earnestness and tears; (and it is -because the stone of the heart is much uncured in ourselves; for which -God now justly layeth so many of us by;) but yet, we must say, our -importunity is such, as leaveth them without excuse. We speak to them -of the greatest matters in all the world; we speak it to them in the -name of God; we show them his own word for it; and plead with them -the arguments which he hath put into our mouths; and yet we speak as -to posts and stones, to men past feeling. What a pitiful sight was it -to see Christ stand weeping over Jerusalem, for the hardness of their -hearts, and the nearness and greatness of their misery! while they -themselves were so far from weeping for it, that they raged against -the life of him that so much pitied them! We bless God that it is not -thus with all. He hath encouraged some of us with the heart-yielding, -obedient attention of many great congregations: but, among the best, -alas! how many of these hardened sinners are mixed! and, in many -places, how do they abound! Hence it is that such odious abominations -are committed; such filthiness, and lying, and perjury, and acts of -malicious enmity against the servants of the Lord; and that so many -are haters of God and godliness. If Satan had not first hardened their -hearts, he could never have brought them to such odious crimes, as now -with impudency are committed in the land. As Lot's daughters were fain -to make their father drunk, that he might commit the sin of incest; so -the devil doth first deprive men both of reason and feeling, that he -might bring them to such heinous wickedness as this, and make them -laugh at their own destruction, and abhor those most that fain would -save them. And they are not only past feeling, but so hate any -quickening ministry, or truth, or means which would recover their -feeling, that they seem to go to hell as some condemned malefactors to -the gallows, that make themselves drunk before they go, as if it were -all they had to care for to keep themselves hoodwinked, from knowing -or feeling whither they go, till they are there. - -See what a picture of a hardened people God giveth to Ezekiel, chap. -iii. 7, "But the house of Israel will not hearken to thee; for they will -not hearken to me: for all the house of Israel are impudent and -hard-hearted." Observe but what a case it is that they are so insensible -of, and then you will see what a hard-hearted sinner, past feeling, is. - -1. They are the servants of sin, Rom. vi. 16; in the power of it, -corrupted by it; and yet they feel it not. - -2. They have the guilt of many thousand sins upon them, all is -unpardoned that ever they committed; and yet they feel it not. - -3. They have the threatenings and curses of God in force against them -in his word; even words so terrible, as you would think might affright -them out of their sins or their wits; and they take on them to believe -this word of God; and yet they feel not. - -4. They are in the power of the devil; ruled and deceived by him, and -taken captive by him at his will, Acts xxvi. 18; 2 Tim. ii. 26. - -5. They may be certain that if they die in this condition they shall be -damned, and they are uncertain whether they shall live another day; they -are never sure to be one hour longer out of hell; and yet they feel not. - -6. They know that they must die, and that it is a great change, and of -the greatest endless consequence, that death will make with them; and -they know that this is sure and near, and are past doubt of it; and -yet they feel it not.[146] - -7. They must shortly appear before the Lord, and be judged for all -that they have done in the body, and be doomed to their endless state; -and yet they feel not. - -8. They know that life is short, and that they have but a little time -to prepare for all this terrible change, and that it must go with them -for ever, as they now prepare; and yet they feel not. - -9. They hear and read of the case of hardened, wicked men, that have -gone before them, and have resisted grace, and lost their time, as -they now do; and they read or hear of the miserable end that such have -come to; and yet they feel not. - -10. They have a world of examples continually before them; they see -the filthy lives of many for their warning, and the holy lives of -others for their imitation, and see how Christ and Satan strive for -souls; and yet they feel not. - -11. They are always before the eye of God, and do all things before -his face; he warneth them, and calleth them to repentance; and yet -they feel not. - -12. They have Christ as it were crucified before their eyes, Gal. iii. -1: they hear of his sufferings; they may see in him what sin is, and -what the love of God is; he pleadeth with them his blood and -sufferings against their obstinate unkindness; and yet they feel not. - -13. They have everlasting joy and glory offered them, and heaven so -opened to them in God's promises, that they may see it as in a glass, -1 Cor. xiii. 12. They take on them to believe how much the blessed -spirits there abhor such wickedness as theirs; and yet they feel not. - -14. They have the torments of hell opened to them in the word of God; -they read what impenitent souls must suffer to all eternity; they hear -some in despair in this life, roaring in the misery of their souls; -they hear the joyful thanksgivings of believers, that Christ -delivereth them from those torments; and yet they feel not. - -15. All the promises of salvation in the gospel do put in an exception -against these men, "unless they be converted:" they are made to the -penitent, and not to the impenitent. There is justification and life; -but not for them. "There is no condemnation to them that are in Christ -Jesus, that walk not after the flesh, but after the Spirit," Rom. -viii. 1. "But he that believeth not, is condemned already," John iii. -18, 36. And they that "after their hardness and impenitent hearts, do -treasure up wrath against the day of wrath, shall have tribulation and -anguish," Rom. ii. 5-7. Here is comfort for repenting sinners, but -none (but on condition they repent) for them: when others are welcomed -to Christ's marriage feast, he saith to these, "How came you in -hither?" and yet they feel not. - -16. They still carry about with them the doleful evidences of all this -misery. One would think the ambitious, and covetous, and voluptuous -might see these death-marks on themselves; and the ungodly might feel -that God hath not their hearts; especially they that hate the godly, -and show their wolfish cruelty against them, and are the progeny of -Cain; and yet they feel not any of this, but live as quietly, and talk -as pleasantly, as if all were well with them, and their souls were -safe, and their calling and election were made sure. Alas! if these -souls were not hardened in sin, we should see it in their tears, or -hear it in their complaints; they would after sermon sometimes come to -the minister, as they, Acts ii. 37; xvi. 30, "Sirs, what must we do to -be saved?" or we should see it in their lives, or hear of it by report -of others, who would observe the change that grace hath made; and -sermons would stick longer by them, and not at best be turned off -with a fruitless commendation; and saying, it was a good sermon, and -there is an end of it. Judge now by this true description which I have -given you, what a hardened sinner is. And then the godly may so see -cause to bewail the remnants of this mischief, as yet to be daily -thankful to God that they are not in the power of it. - -_Direct._ VII. Live, if you can possibly, under a lively, quickening -ministry, and in the company of serious, lively christians. It is -true, that we should be deeply affected with the truths of God, how -coldly soever they be delivered. But the question is not, what is our -duty; but what are our disease, and our necessity, and the proper -remedy. All men should be so holy, as not to need any exhortations to -conversion at all: but shall the ministers therefore neglect such -exhortations, or they that need them turn away their ears? Hear, if -possible, that minister that first feels what he speaks, and so speaks -what he feels, as tendeth most to make you feel. "Cry aloud; spare -not, lift up thy voice like a trumpet, and show my people their -transgressions, and the house of Israel their sins," Isa. lviii. 1, 2. -Though such "as seek me daily, and delight to know my ways, as a -nation that did righteousness, and forsook not the ordinances of their -God." God is the chief agent; but he useth to work according to the -fitness of the instrument. O woeful case! to hear a dead minister -speaking to a dead people, the living truths of the living God! As -Christ said, "If the blind lead the blind, both will fall into the -ditch." And if the dead must raise the dead, and the ungodly enemies -of a holy life must bring men to godliness and to a holy life, it must -be by such a power as once made use of clay and spittle, to open the -eyes of the blind. It seems it was a proverb in Christ's days, "Let -the dead bury their dead:" but not, Let the dead raise the dead. God -may honour the bones of the dead prophet, (2 Kings xiii. 21,) with the -raising a corpse that is cast into its grave, and toucheth them. A -meeting of a dead minister and a dead people, is like a place of -graves: and though it be a lamentable thing to hear a man speak -without any life, of life eternal, yet God can concur to the -quickening of a soul. But sure we have no great reason to expect that -ordinarily he should convert men so miraculously, without the moral -aptitude of means. It is most incongruous for any man in his familiar -discourse, to speak without great seriousness and reverence of things -concerning life eternal. But for a preacher to talk of God, of Christ, -of heaven, and hell, as coldly and sleepily, as if he were persuading -men not to believe him, or regard him, that no more regards himself, -is less tolerable. It is a sad thing to hear a man draw out a -dreaming, dull discourse, about such astonishing weighty things; and -to speak as if it were the business of his art, to teach men to sleep -while the names of heaven and hell are in their ears; and not to be -moved while they hear the message of the living God, about their life -or death everlasting. If a man tell in the streets of a fire in the -town, or a soldier bring an alarm of the enemy at the gates, in a -reading or jesting tone, the hearers will neglect him, and think that -he believeth not himself. I know it is not mere noise that will -convert a soul: a bawling fervency, which the hearers may discern to -be but histrionical and affected, and not to come from a serious -heart, doth harden the auditors worst of all. A rude, unreverent noise -is unbeseeming an ambassador of Christ. But an ignorant saying of a -few confused words, or a sleepy recital of the most pertinent things, -do as little beseem them. Christ raised not Lazarus by the loudness of -his voice: but where the natural ears are the passage to the mind, -the voice and manner should be suitable to the matter. Noise without -seriousness and pertinent matter, is like gunpowder without bullet, -that causeth sound and no execution. And the weightiest matter without -clear explication and lively application, is like bullet without -powder. If you will throw cannon bullets at the enemy with your hands, -they will sooner fall on your feet than on them. And it is deadness -aggravated by hypocrisy, when a lifeless preacher will pretend -moderation, as if he were afraid of speaking too loud and earnestly, -lest he should awake the dead, whom lightning and thunder will not -awake: and when he will excuse himself by accusing those that are not -as drowsy or dead as he; and would make men believe that seriousness -is intemperate rage or madness. If you are cast upon a cold and sleepy -minister, consider the matter more than the manner; but choose not -such a one for the cure of hardness and insensibility of heart. - -_Direct._ VIII. Take notice, how sensible tender-hearted christians -are of sins far less than those that you make a jest of; and how close -those matters come to their hearts, that touch not yours. And have not -you as much cause to be moved as they? and as much need to lay such -things to heart? Did you but know what a trouble it is to them, to be -haunted with temptations to the unbelief and atheism which prevaileth -with you, though they are far from choosing them, or delighting in -them; did you see how involuntary thoughts and frailties make some of -them weary of themselves; and how they even hate their hearts for -believing no more, and loving God no more, and for being so strange to -God and heaven, when yet there is nothing in the world so dear to -them, nor hath so much of their estimation or endeavour; you would -think, sure, that if such hearts had your sin and misery to feel, they -would feel it to their grief indeed, unless the sin itself did hinder -the feeling, as it doth with you. Let tender-hearted christians -instruct you, and not be witnesses against you. - -_Direct._ IX. Take heed of hardening company, examples, and discourse. -To hear men rail and scoff at holiness, and curse, and swear, and -blaspheme the name and truth of God, will at first make you tremble; -but if you wilfully cast yourself ordinarily into such company, by -degrees your sense and tenderness will be gone, and you will find a -very great hardening power, in the company, and frequent discourse, -and practices, which yourselves condemn. - -_Direct._ X. Take heed of wilful sinning against knowledge; much more -of lying in such sin, unrepented of. It greatly hardeneth, to sin -against knowledge; and much more to commit such sins over and over. -This grieveth and driveth away the Spirit, and dangerously provoketh -God to leave men to themselves. - -_Direct._ XI. Take heed of being customary in the use of those means -that must be the means of curing hardened hearts. If once the lively -preaching, and holy living, and fervent praying, of the servants of -God, be taken by thee but as matters of course, and thou go with them -to church and to prayers, but as to eat or drink, or kneel with them -but for custom, thou wilt be as the smith's dog, that can sleep by the -anvil, while the hammers are beating, and the sparks are flying about -his ears. It is dangerous to grow customary and dull, under powerful, -lively helps. - -_Direct._ XII. Be often with the sick, and in the house of mourning, -and read thy lesson in the churchyard, and let the grave, and bones, -and dust instruct thee. When thou seest the end of all the living, -perhaps thou will somewhat lay it to heart. Sight will sometimes do -more than the hearing of greater things. Fear may possibly touch the -heart, that hath not yet so much ingenuity as to be melted by the -force of love. And ordinarily, the humbling and softening of a hard, -impenitent heart begins in fear, and ends in love. The work of -preparation is in a manner the work of fear alone. The first work of -true conversion is begun in a great measure of fear, and somewhat of -love; but so little as is scarce perceived, because of the more -sensible operations of fear. And as a christian groweth, his love -increaseth, till perfect love in the state of perfection have cast out -all tormenting fear, though not our reverence or filial fear of God. -Look, therefore, into the grave, and remember, man, that thou must -die!--thou must die!--it is past all controversy that thou must die! -And dost thou know where thou must appear, when death hath once -performed its office? Dost thou not believe that after death comes -judgment? Dost thou not know that thou art now in a life of trial, in -order to endless joy or misery? and that this life is to be lived but -once? and if thou miscarry now, thou art undone for ever? and that all -the hope of preventing thy damnation, is now, while this life of trial -doth continue? "Now is the accepted time: this is the day of -salvation." If hell be prevented, it must be now prevented! If ever -thou wilt pray, if ever thou wilt be converted, if ever thou wilt be -made an heir of heaven, it must be now! O man! how quickly will -patience have done with thee, and time be gone! and then, O then, it -will be too late! Knowest thou not, that all the care, and labour, and -hope of the devil for thy damnation, is laid out this way, if it be -possible, to find thee other work, or take thee up with other -thoughts, or keep thee asleep with presumptuous hopes, and carnal -mirth, and pleasures, and company, or quiet thee by delays, till time -be gone, and it be too late? And wilt thou let him have his will, and -pleasure him with thy own perdition? Dost thou think these are not -things to be considered on? Do they not deserve thy speediest and most -serious thoughts? At least use thy reason and self-love to the -awakening, and moving, and softening thy hardened heart. - - - PART III. - - _Directions against Hypocrisy._ - -Hypocrisy is the acting the part of a religious person, as upon a -stage, by one that is not religious indeed;[147] a seeming in religion -to be what you are not, or to do what you do not; or a dissembling or -counterfeiting that piety which you have not. To counterfeit a state -of godliness is the sin only of the unregenerate, who at the present -are in a state of misery: to counterfeit some particular act of -godliness, or some higher degree, is an odious sin, but such as a -regenerate person may be tempted into. This act of hypocrisy doth not -denominate the person a hypocrite; but the state of hypocrisy doth. -Every hypocrite therefore is an ungodly person, seeming godly; or one -that indeed is no true christian, professing himself a christian. Of -hypocrites there be two sorts: some desire to deceive others, but not -themselves, but know themselves to be but dissemblers; and these are -commonly called, gross hypocrites: and some deceive both themselves -and others, and think they are no hypocrites, but are as confident of -their honesty and sincerity, as if they were no dissemblers at all: -but yet they are as verily hypocrites as the former, because they seem -to be religious and sincere, when indeed they are not, though they -think they are; and profess themselves to be true christians, when -they are nothing less. These are called close hypocrites, because they -know not themselves to be hypocrites; though they might know it if -they would. This is the commonest sort of hypocrites. - -There are also two degrees of hypocrites: some of them have only a -general profession of christianity and godliness, which is the professed -religion of the country where they live; and these are hypocrites -because they profess to be what they are not: and others make a greater -and extraordinary profession of special strictness in their religion, -when they are not sincere; and these are eminently called hypocrites: -such as the Pharisees were among the Jews, and many friars, and Jesuits, -and nuns among the papists, who by their separating vows, and orders, -and habits, profess extraordinarily an extraordinary measure of -devotion, while they want the life of godliness. - -In all hypocrisy there is considerable, 1. The thing pretended; 2. The -pretence, or means of seeming, or the cloak of their deceit. 1. The -thing pretended by common hypocrites is to be true christians, and -servants of God, and heirs of heaven, though not to be so zealous in it -as some of a higher degree. The thing pretended by eminent hypocrites is -to be zealous, eminent christians, or at least to be sincere in a -special manner, while they discern the common hypocrite not to be -sincere. 2. The cloak of seeming or pretence by which they would be -thought to be what they are not, is any thing in general that hath an -appearance of godliness, and is apt to make others think them godly. And -thus there are divers sorts of hypocrites, according to the variety of -their cloaks or ways of dissimulation; though hypocrisy itself be in all -of them the same thing. As among the very Mahometans, and heathens, -there oft arise some notable hypocrites, that by pretended revelations -and austerity of life, profess themselves (as Mahomet did) to be holy -persons, that had some extraordinary familiarity with God or angels. So -among the papists there are, besides the common ones, as many sorts of -hypocrites as they have self-devised orders. And every where the cloak -of the common hypocrite is so thin and transparent, that it showeth his -nakedness to the more intelligent sort: and this puts the eminent -hypocrite upon some more laudable pretence, that is not so transparent. -As for instance, the hypocrisy of common papists, whose cloak is made up -of penances and ceremonies, of saying over Latin words, or numbering -words and beads for prayers, with all the rest of their trumpery before -named, (chap. iii. gr. direct. xv. direct. xi.) is so thin a cloak that -it will not satisfy some among themselves, but they withdraw into -distinct societies and orders, (the church and the profession of -christianity being not enough for them,) that they may be religious, as -if they saw that the rest are not religious. And then the common sort -of ungodly protestants have so much wit, as to see through the cloak of -all the popish hypocrisy; and therefore they take up a fitter for -themselves; and that is, the name of a protestant reformed religion and -church, joined to the common profession of christianity. The name and -profession of a christian and a protestant, with going to church, and a -heartless lip-service or saying their prayers, is the cloak of all -ungodly protestants. Others, discerning the thinness of this cloak, do -think to make themselves a better; and they take up the strictest -opinions in religion, and own those which they account the strictest -party, and own that which they esteem the purest and most spiritual -worship: the cloak of these men is their opinions, party, and way of -worship, while their carnal lives detect their hypocrisy. Some that see -through all these pretences, do take up the most excellent cloak of all, -and that is, an appearance of serious spirituality in religion, with a -due observation of all the outward parts and means, and a reformation of -life, in works of piety, justice, and charity; I say, an appearance of -all these, which if they had indeed, they were sincere, and should be -saved; in which the godly christian goeth beyond them all. - -By this it is plain, that among us in England all men that are not -saints are hypocrites, because that all (except here or there a Jew or -infidel) profess themselves to be christians; and every true christian -is a saint. They know that none but saints or godly persons shall be -saved; and there is few of them that will renounce their hopes of -heaven; and therefore they must pretend to be all godly. And is it not -most cursed, horrid hypocrisy, for a man to pretend to religion as the -only way to his salvation, and confidently call himself a christian, -while he hateth and derideth the power and practice of that very -religion which he doth profess? Of this see my Treatise of "The vain -Religion of the Formal Hypocrite." - -The hypocrite's ends in his pretences and dissemblings are not all the -same: one intendeth the pleasing of parents, or some friends on whom he -doth depend, that will else be displeased with him, and think ill of -him. Another intendeth the pleasing of the higher powers, when it falls -out that they are friends to godliness. Another intends the preserving -of his esteem with religious persons, that they may not judge him wicked -and profane. Another intendeth the hiding of some particular villany, or -the success of some ambitious enterprise. But the most common end is to -quiet and comfort their guilty souls, with an image of that holiness -which they are without, and to steal some peace to their consciences by -a lie: and so because they will not be religious indeed, they will take -up some show or image of religion, to make themselves as well as others -believe that they are religious.[148] - -_Direct._ I. To escape hypocrisy, understand well wherein the life and -power of godliness doth consist, and wherein it differeth from the -lifeless image or corpse of godliness. The life of godliness is -expressed in the seventeen grand directions in chap. iii. It -principally consisteth in such a faith in Christ, as causeth us to -love God above all, and obey him before all, and prefer his favour and -the hopes of heaven before all the pleasures, or profits, or honours -of the world; and to worship him in spirit and truth, according to the -direction of his word. The images of religion I showed you before, -page 176. Take heed of such a lifeless image. - -_Direct._ II. See that your chief study be about the heart, that there -God's image may be planted, and his interest advanced, and the interest -of the world and flesh subdued, and the love of every sin cast out, and -the love of holiness succeed; and that you content not yourselves with -seeming to do good in outward acts, when you are bad yourselves, and -strangers to the great internal duties. The first and great work of a -christian is about his heart. There it is that God dwelleth by his -Spirit, in his saints; and there it is that sin and Satan reign, in the -ungodly. The great duties and the great sins are those of the heart. -There is the root of good and evil: the tongue and life are but the -fruits and expressions of that which dwelleth within.[149] The inward -habit of sin is a second nature: and a sinful nature is worse than a -sinful act. "Keep your hearts with all diligence: for from thence are -the issues of life," Prov. iv. 23. Make the tree good, and the fruit -will be good: but the "viperous generation that are evil, cannot speak -good; for out of the abundance of the heart the mouth speaketh," Matt. -xii. 33, 34. Till the Spirit have regenerated the soul, all outward -religion will be but a dead and pitiful thing: though there is something -which God hath appointed an unregenerate man to do, in order to his own -conversion, yet no such antecedent act will prove that the person is -justified or reconciled to God, till he be converted. To make up a -religion of doing or saying something that is good, while the heart is -void of the Spirit of Christ, and sanctifying grace, is the hypocrite's -religion, Rom. viii. 9. - -_Direct._ III. Make conscience of the sins of the thoughts, and the -desire and other affections or passions of the mind, as well as of the -sins of tongue or hand. A lustful thought, a malicious thought, a -proud, ambitious, or covetous thought, especially if it proceed to a -wish, or contrivance, or consent, is a sin the more dangerous by how -much the more inward and near the heart; as Christ hath showed you, -Matt. v. and vi. The hypocrite who most respecteth the eye of man, -doth live as if his thoughts were free. - -_Direct._ IV. Make conscience of secret sins, which are committed out -of the sight of men, and may be concealed from them, as well as of -open and notorious sins. If he can do it in the dark and secure his -reputation, the hypocrite is bold: but a sincere believer doth bear a -reverence to his conscience, and much more to the all-seeing God. - -_Direct._ V. Be faithful in secret duties, which have no witness but -God and conscience: as meditation, and self-examination, and secret -prayer; and be not only religious in the sight of men. - -_Direct._ VI. In all public worship be more laborious with the heart, -than with the tongue or knee: and see that your tongue overrun not your -heart, and leave it not behind. Neglect not the due composure of your -words, and due behaviour of your bodies: but take much more pains for -the exercise of holy desires from a believing, loving, fervent soul. - -_Direct._ VII. Place not more in the externals, or modes, or -circumstances, or ceremonies of worship, than is due; and lay not out -more zeal for indifferent or little things than cometh to their -share; but let the great substantials of religion have the precedency, -and be far preferred before them.[150] Let the love of God and man be -the sum of your obedience; and be sure you learn well what that -meaneth, "I will have mercy, and not sacrifice." And remember, that -the great thing which God requireth of you, is "to do justice, and -love mercy, and walk humbly with your God.--Destroy not him with your -meat for whom Christ died." Call not for fire from heaven upon -dissenters; and think not every man intolerable in the church, that is -not in every little matter of your mind. Remember that the hypocrisy -of the Pharisees is described by Christ, as consisting in a zeal for -their own traditions, and the inventions of men, and the smallest -matters of the ceremonial law, with a neglect of the greatest moral -duties, and a furious cruelty against the spiritual worshippers of -God. Matt. xv. 2, "Why do thy disciples transgress the tradition of -the elders? for they wash not their hands when they eat bread." Ver. -7-10, "Ye hypocrites, well did Esaias prophesy of you, saying, This -people draweth nigh unto me with their mouth, and honoureth me with -their lips, but their heart is far from me: but in vain do they -worship me, teaching for doctrines the commandments of men." Matt. -xxiii. 4-6, 13, 14, &c. "They bind heavy burdens, which they touch not -themselves. All their works they do to be seen of men: they make broad -their phylacteries, and enlarge the borders of their garments; and -love the uppermost rooms at feasts, and the chief seats in the -synagogues, and greetings in public, and to be called Rabbi.--But they -shut up the kingdom of heaven against men," and were the greatest -enemies of the entertainment of the gospel by the people. They "tithed -mint, and anise, and cummin, and omitted the great matters of the law, -judgment, and mercy, and faith." They "strained at a gnat, and -swallowed a camel." They had a great veneration for the "dead prophets -and saints," and yet were persecutors and murderers of their -"successors" that were "living," ver. 23, &c. By this description you -may see which way hypocrisy doth most ordinarily work: even to a blind -and bloody zeal for opinions, and traditions, and ceremonies, and -other little things, to the treading down the interest of Christ and -his gospel, and a neglect of the life and power of godliness, and a -cruel persecuting those servants of Christ, whom they are bound to -love above their ceremonies. I marvel that many papists tremble not -when they read the character of the Pharisees! But that hypocrisy is a -hidden sin, and is an enemy to the light which would discover it. - -_Direct._ VIII. Make conscience of the duties of obedience to -superiors, and of justice and mercy towards men, as well as of acts of -piety to God. Say not a long mass in order to devour a widow's house, -or a christian's life or reputation. Be equally exact in justice and -mercy as you are in prayers; and labour as much to exceed common men -in the one as in the other. Set yourselves to do all the good you can -to all, and do hurt to none; and do to all men as you would they -should do to you. - -_Direct._ IX. Be much more busy about yourselves than about others; -and more censorious of yourselves than of other men; and more strict -in the reforming of yourselves than of any others. For this is the -character of the sincere: when the hypocrite is little at home and -much abroad; and is a sharp reprehender of others, and perniciously -tender and indulgent to himself. Mark his discourse in all companies, -and you shall hear how liberal he is in his censures and bitter -reproach of others: how such men, and such men (that differ from him, -or have opposed him, or that he hates) are thus and thus faulty, and -bad, and hateful. Yea, he is as great an accuser of his adversaries -for hypocrisy, as if he were not a hypocrite himself; because he can -accuse them of a heart sin without any visible control. If he call -them drunkards, or swearers, or persecutors, or oppressors, all that -know them could know that he belieth them; but when he speaks about -matters in the dark, he thinks the reputation of his lies have more -advantage. Many a word you may hear from him, how bad his adversaries -are; but if such hypocritical talk did not tell you, he would not tell -you how bad he is himself.[151] - -_Direct._ X. Be impartial, and set yourselves before your consciences -in the case of others. Think with yourselves, How should I judge of -this, in such and such a man, that I use to blame? What should I say -of him, if my adversary did as I do? And is it not as bad in me as in -him? Is not the sin most dangerous to me that is nearest me? And -should I be more vigilant over any man's faults than my own? My -damnation will not be caused by his sin; but by my own it may. Instead -of seeing the gnat in his eye, I have more cause to cast out a gnat -from my own than a camel from his. - -_Direct._ XI. Study first to be whatever (judiciously) you desire to -seem. Desire a thousand times more to be godly, than to seem so; and -to be liberal, than to be thought so; and to be blameless from every -secret or presumptuous sin, than to be esteemed such.[152] And when -you feel a desire to be accounted good, let it make you think how much -more necessary and desirable it is to be good indeed. To be godly, is -to be an heir of heaven: your salvation followeth it. But to be -esteemed godly is of little profit to you. - -_Direct._ XII. Overvalue not man, and set no more by the approbation -or applause of his thoughts or speeches of you than they are worth. -Hypocrisy much consisteth in overvaluing man, and making too great a -matter of his thoughts and words. The hypocrite's religion is divine -in name, but human in deed: it is man that he serveth and observeth -most; and the shame of the world is the evil which he most studiously -avoideth; and the high esteem and commendation of the world is his -reward. O think, what a silly worm is man! And of how little moment -are his thoughts or speeches of you, in comparison of the love of God! -His thoughts of you make you not the better or the worse; and if they -either lift you up or trouble you, it is your proud and foolish -fantasy that doth it, when you might choose. If you have not lost the -key and government of your hearts, shut you the door, and keep all -thence, and let men's reproaches go no further than your ears; and -then what the worse will you be for all the lies and slanders of the -world? And besides the pleasing of an effeminate mind, what the better -are you for their applause?[153] - -_Direct._ XIII. Look upon all men that you converse with, as ready to -die and turn to dust, and passing into that world where you will be -little concerned in their censure or esteem of you. If you do any -thing before an infant, you little care for his presence or -observation of you: much less if it be before the dead. If you knew -that a man were to die to-morrow, though he were a prince, you would -not be much solicitous to avoid his censure or procure his applause; -because his thoughts all perish with him; and it is a small matter -what he thinks of you for a day. Seeing therefore that all men are -hastening to their dust, and you are certain that all that applaud or -censure you will be quickly gone, how little should you regard their -judgment! Look that man in the face whose applause you desire, or -whose censure you fear, and remember that he is a breathing clod of -clay; and how many such are now in the grave, whose thoughts you once -as much esteemed! and this will make you more indifferent in the case. - -_Direct._ XIV. At least remember that you are passing out of the world -yourselves, and look every moment when you are called away, and -certainly know that you shall be here but a little while. And is it -any great matter what strangers think of you as you are passing by? -You can be contented that your name, and worth, and virtues be -concealed in your inn, where you stay but a night, and that they be -unknown to travellers that meet you on the road. The foolish -expectation of more time on earth than God hath given you warrant to -expect, is the cause that we overvalue the judgment of man, as well as -other earthly things, and is a great maintainer of every sensual vice. - -_Direct._ XV. Set yourselves to the mortifying of self-love and pride: -for hypocrisy is but the exercise of these. Hypocrisy is dead so far -as pride is dead; and so far as self-denial and humility prevail. -Hypocrisy is a proud desire to appear better than you are. Be -thoroughly humbled and vile in your own eyes, and hypocrisy is done. - -_Direct._ XVI. Be most suspicious of your hearts in cases where -self-interest or passions are engaged; for they will easily deal -deceitfully and cheat yourselves, in the smoke and dust of such -distempers. Interest and passion so blind the mind, that you may -verily think you are defending the truth, and serving God in sincerity -and zeal, when all the while you are but defending some error of your -own, and serving yourselves, and fighting against God. The Pharisees -thought they took part with God's law and truth against Christ. The -pope, and his cardinals and prelates, think (as in charity I must -think) that it is for Christ, and unity, and truth, that they -endeavour to subject the world to their own power. And what is it but -interest that blindeth them into such hypocrisy? So, passionate -disputers do ordinarily deceive themselves, and think verily that they -are zealous for the faith, when they are but contending for their -honour or conceits. Passion covers much deceit from the passionate. - -_Direct._ XVII. Suspect yourselves most among the great, the wise, the -learned, and the godly, or any whose favour, opinion, or applause you -most esteem. It is easy for an arrant hypocrite to despise the favour -or opinion of the vulgar, of the ignorant, of the profane, or any -whose judgment he contemneth. It is no great honour or dishonour to be -praised or dispraised by a child, or fool, or a person that for his -ignorance or profaneness is become contemptible. But hypocrisy and -pride do work most to procure the esteem of those, whose judgment or -parts you most admire. One most admireth worldly greatness; and such a -one will play the hypocrite most, to flatter or please the great ones -he admireth. Another that is wiser, more admireth the judgment of the -wise and learned; and he will play the hypocrite to procure the good -esteem of such, though he can slight a thousand of the ignorant; and -his pride itself will make him slight them. Another that is yet wiser, -is convinced of the excellency of godly men, above all the great and -learned of the world: and this man is more in danger of pride and -hypocrisy in seeking the good opinion of the godly; and therefore can -despise the greatest multitude of the ignorant and profane. Yea, pride -itself will make him take it as an addition to his glory, to be -vilified and opposed by such miscreants as these. - -_Direct._ XVIII. Remember the perfections of that God whom you -worship, that he is a Spirit, and therefore to be worshipped in spirit -and in truth; and that he is most great and terrible, and therefore to -be worshipped with seriousness and reverence, and not to be dallied -with, or served with toys or lifeless lip-service; and that he is most -holy, pure, and jealous, and therefore to be purely worshipped; and -that he is still present with you, and all things are naked and open -to him with whom we have to do. The knowledge of God, and the -remembrance of his all-seeing presence, are the most powerful means -against hypocrisy. Christ himself argueth from the nature of God, who -is a Spirit, against the hypocritical ceremoniousness of the -Samaritans and Jews, John iv. 23, 24. Hypocrites offer that to God, -which they know a man of ordinary wisdom would scorn if they offered -it to him. If a man knew their hearts as God doth, would he be pleased -with words, and compliments, and gestures, which are not accompanied -with any suitable seriousness of the mind? Would he be pleased with -affected, histrionical actions? One that seeth a papist priest come -out in his formalities, and there lead the people, in a language which -they understand not, to worship God by a number of ceremonies, and -canting, repeated, customary words, would think he saw a stage-player -acting his part, and not a wise and holy people, seriously worshipping -the most holy God. And not only in worship, but in private duties, and -in converse with men, and in all your lives, the remembrance of God's -presence is a powerful rebuke for all hypocrisy. It is more foolish to -sin in the sight of God, because you can hide it from the world, than -to steal or commit adultery in the open market-place, before the -crowd, and be careful that dogs and crows discern it not. If all the -world see you, it is not so much as if God in secret see you. "Be not -deceived, God is not mocked," Gal. vi. 7. - -_Direct._ XIX. Remember how hypocrisy is hated of God; and what -punishment is appointed for hypocrites. They are joined in torment -with unbelievers. And, as wicked men's punishment is aggravated by -their being condemned to the fire prepared for the devil and his -angels; so the punishment of ordinary ungodly persons, is aggravated -by this, that their portion shall be with hypocrites and unbelievers. -How oft find you the Lamb of God himself denouncing his thundering -woes against the hypocritical scribes and Pharisees! How oft doth he -inculcate to his disciples, "Be not as the hypocrites," Matt. vi. 2, -5, 16. And no wonder if hypocrites be hateful to God, when they and -their services are lifeless images, and have nothing but the name and -outside of christianity, and some antique dress to set them off, and -human ornaments of wit and parts; as a corpse is more drest with -flowers than the living, as needing those ceremonies for want of life -to keep them sweet: and a carrion is not amiable to God. And the -hypocrite puts a scorn on God; as if he thought that God were like the -heathen's idols, that have eyes and see not, and could not discern the -secret dissemblings of his heart; or as if he were like fools and -children that are pleased with fair words and little toys. God must -needs hate such abuse as this. - -_Direct._ XX. Come into the light, that your hearts and lives may be -thoroughly known to you. Love the most searching, faithful ministry -and books; and be thankful to reprovers and plain-dealing friends. -Darkness is it that cherisheth deceit: it is the office of the light -to manifest. Justly do those wretches perish in their hypocrisy, who -will not endure the light which would undeceive them; but fly from a -plain and powerful ministry, and hate plain reproof, and set -themselves by excuses and cavils to defend their own deceit.[154] - -_Direct._ XXI. Be very diligent in the examining of your hearts and all -your actions by the word of God, and call yourselves often to a strict -account. Deceit and guilt will not endure strict examination. The word -of God is quick and powerful, discovering the thoughts and imaginations -of the heart. There is no hypocrite but might be delivered from his own -deceits, if by the assistance of an able guide, he would faithfully go -on in the work of self-trying, without partiality or sloth. - -_Direct._ XXII. Live continually as one that is going to be judged at -the bar of God, where all hypocrisy will be opened and shamed, and -hypocrites condemned by the all-knowing God. One thought of our -appearing before the Lord, and of the day of his impartial judgment, -one would think should make men walk as in the light, and teach them -to understand, that the sun is not eclipsed as often as they wink, nor -is it night because they draw the curtains. What a shame will it be to -have all your dissimulation laid open before all the world! Luke xii. -1-3, "Beware of the leaven of the Pharisees, which is hypocrisy: for -there is nothing covered, which shall not be revealed; neither hid, -that shall not be known. Therefore whatever ye have spoken in darkness -shall be heard in the light; and that which ye have spoken in the ear -in closets, shall be proclaimed on the house-tops." - -_Direct._ XXIII. Think not that you avoid hypocrisy by changing the -expressions of it; but see that you run not into a more subtle kind, -while you avoid a grosser. There is no outward way of worshipping God, -nor any opinion in religion, so sound, but a hypocrite can make a -cloak of it. You see an ignorant, ridiculous hypocrite, such as Bishop -Hall describeth in his character, that can pray up to a pillar, when -his heart knoweth not what his tongue is doing; that babbleth over a -few words to God while he is dressing or washing him, and talking -between to the standers-by; who offereth to God the sacrifice of a -fool, and knoweth not that he doth evil, Eccles. v. 2; that serveth -God with toys and antic gestures, and saying over certain words which -were never acquainted with the feeling of his heart, nor scarce with -his understanding. And to avoid his hypocrisy, perhaps, you can -merrily deride him, and make a formal popish hypocrite the subject of -your jests; and you can yourselves, with good understanding, pour out -yourselves many hours together in orderly and meet expressions of -prayer: but remember that many a hypocrite maketh himself a cloak of -as good stuff as this; and that as pride hath more advantage to work -upon your greater knowledge and better parts, so hypocrisy is but the -offspring of pride. All this, without a heart entirely devoted unto -God, is but a carcass better dressed; as the rich have more curious -monuments than the poor. There is no outside thing, in which a -hypocrite may not seem excellent. - -_Direct._ XXIV. Be true to conscience, and hearken diligently to all -it saith, and be often treating with it, and daily conversant and well -acquainted with it.[155] Hypocrites bear little reverence to their -consciences: they make so often and so grossly bold with them, that -conscience is deposed from its office at the present, and silenced by -them, lest it should gall them by preaching to them those hard sayings -which they cannot bear: and perhaps at last it is seared or bribed to -take part with sin. But usually a hypocrite hath a secret judge within -him which condemneth him. Take heed how you use your conscience, as -you love your peace and happiness. Next Christ, it must be your best -friend, or your greatest enemy: palliate it how you will at present, -if you wound it, it will smart at last. And it is easier to bear -poverty, or shame, or torment, than to bear its wounds, Prov. xviii. -14. 1. Mark the very principles and former judgment of your -consciences; and if they are changed, know what changed them. 2. -Hearken to all the secret counsel and reproofs of conscience, -especially when it speaketh oft and terribly; turn it not off without -a hearing; yea, know the reason of its very scruples and doubts. 3. -When it is sick and disquieted, know what the matter is, Psal. liii. -5, and vomit up the matter that justly disquiets it, whatever it cost -you; and be sure you go to the bottom, and do not leave the root -behind. 4. Open your consciences to some able, trusty guide when it is -necessary, though it cost you shame. An over-tender avoiding of such -shame is the hypocrite's sin and folly. Counsel is safe in matters of -such importance. 5. Prefer conscience before all men, how great -soever: none is above it but God. It is God's messenger, when it is -conscience indeed: remember what it saith to you, and from whom, and -for what end. Let friends, and neighbours, and company, and business, -and profit, and sports, and honour stand by, and all give place whilst -conscience speaketh; for it will be a better friend to you than any of -these, if you use it as a friend. It would have been better to Judas -than his thirty pieces were. 6. Yet see that it be well informed, and -see its commission, for it is not above God; nor is it masterless or -lawless. 7. Converse not with it only in a crowd, but in secret, Psal. -iv. 4. 8. Keep it awake; and keep it among awakening means and -company: it will much sooner fall asleep in an ale-house, or a -play-house, or among the foolish and profane, than at a lively sermon, -or prayers, or reverent discourse of God. If I could but get -conscience awakened to perform its office, and preach over all this -that I have said in secret, it would ferret the hypocrite out of his -self-deceit. Go, conscience, and search that deceitful heart, and -speak to it in the name of God: ask that hypocrite whether conversion -ever made him a new creature, and whether his soul and all that he -hath be entirely devoted unto God? and whether his hopes and treasures -be laid up in heaven, and his heart be there? and whether he subject -all his worldly interest to the will of God, and the interest of his -soul? and whether his greatest work be about his heart, and to approve -himself to God? and whether he make an impartial, diligent inquiry -after the truth, with a desire to receive it at the dearest rates? -Tell him that a proud self-flattery may now make him justify or -extenuate his sins, and take his formalities, and lip-service, and -abuse of God for true devotion, and hate every man that would detect -his hypocrisy, and convert him by bringing in the light; but a light -will shortly appear to his soul, which he shall not resist. And then -let him stand to his justification if he can; and let him then make it -good that he gave up himself in sincerity, simplicity, and -self-denial, to his God. - -_Direct._ XXV. Remember that hypocrisy lieth much in doubling, and in -a dividing heart and life: see therefore that you serve God in -singleness of heart, or simplicity and integrity, as being his alone. -Think not of serving God and mammon: a deep reserve at the heart for -the world, while they seem to give up themselves in covenant to God, -is the grand character of a hypocrite. Live as those that have one -Lord and one Master, that all power stoopeth to; and one end or scope, -to which all other are but means; and one work of absolute necessity -to do; and one kingdom to seek first, and with greatest care and -diligence to make sure of; and that have your hearts and faces still -one way; and that agree with yourselves in what you think, and say, -and do.[156] A double heart and a double tongue is the fashion of the -hypocrite, Psal. xii. 2; 1 Tim. iii. 8. He hath a heart for the world, -and pride, and lust, which must seem sometimes to be lifted up to ask -forgiveness, that he may sin with quietness and hope of salvation: you -would not think when you see him drop his beads, or lift up his hands -and eyes, and seem devoutly to say his prayers, how lately he came -from a tavern, or a whore, or a lie, or from scorning at serious -godliness. As Bishop Hall saith, he seemeth to serve that God at -church on holy-days, whom he neglecteth at home; and boweth at the -name of Jesus, and sweareth profanely by the name of God. Remember -that there is but one God, one heaven for us, one happiness, and one -way;[157] and this one is of such moment, as calls for all the -intention and attention of our souls, and is enough to satisfy us, and -should be enough to call us off from all that would divert us. A -divided heart is a false and self-deceiving heart. Are there two Gods? -or is Christ divided?[158] While you grasp at both (God and the -world) you will certainly lose one, and it is like you will lose both. -To have two Gods, two rules, two heavens, is to have no God, no true -rule, no heaven or happiness at all. Halt not therefore between two -opinions: if God be God, obey him and love him; if heaven be heaven, -be sure it be first sought. But if thy belly be thy god, and the world -be thy heaven, then serve and seek them, and make thy best of them. - -_Direct._ XXVI. Take heed of all that fleshly policy or craft, and -worldly wisdom, which are contrary to the wisdom of the word of God, -and would draw thee from the plain and open-heartedness which godly -sincerity requireth. Let that which was Paul's rejoicing be yours, -"that in simplicity and godly sincerity, not in fleshly wisdom, you -have had your conversation in the world," 2 Cor. i. 12. Christianity -renounceth not wisdom and honest self-preservation; but yet it maketh -men plain-hearted, and haters of crafty, fraudulent minds. What is the -famous hypocritical religion superadded to christianity and called -popery, but that which Paul feared in his godly jealousy for the -Corinthians, "lest as the serpent beguiled Eve by his subtilty, so -their minds should be corrupted from the simplicity that is in -Christ," 2 Cor. xi. 1-3. A forsaking the christian simplicity of -doctrine, discipline, worship, and conversation, is the hypocrisy of -religion, and of life. Equivocating and dishonest shifts and hiding, -beseem those that have an ill cause, or an ill conscience, or an ill -master whom they dare not trust; and not those that have so good a -cause and God as christians have. - -_Direct._ XXVII. Remember how much of sincerity consisteth in -seriousness, and how much of hypocrisy consisteth in seeming, and -dreaming, and trifling in the things of God and our salvation: see -therefore that you keep your souls awake, in a sensible and serious -frame.[159] Read over the fifty considerations, which, in the third part -of my "Saints' Rest," I have given to convince you of the necessity of -being serious. See that there be as much in your faith as in your creed, -and as much in your hearts and lives as in your belief. Remember that -seeming and dreaming will not mortify deep-rooted sins, nor conquer -strong and subtle enemies, nor make you acceptable to God, nor save your -souls from his revenging justice. Remember what a mad kind of -profaneness it is to jest and trifle about heaven and hell, and to dally -with the great and dreadful God. "Seeing all these things shall be -dissolved, what manner of persons ought you to be in all holy -conversation and godliness?" 2 Pet. iii. 11. You pray for an obedience -answering the pattern of the heavenly society, when you say, "Thy will -be done on earth as it is in heaven;" and will you be such hypocrites as -to pray, that you may imitate saints and angels in the purity and -obedience of your hearts and lives, and when you have done, take up with -shows, and seemings, and saying a few words, and a lifeless image of -that holiness which you never had; yea, and perhaps deride and persecute -in others the very thing which you daily pray for. O horrible abuse of -the all-seeing God! Do you no more believe or fear his justice? When the -apostle saith, Gal. vi. 7, "Be not deceived, God is not mocked;" he -intimateth, that hypocrites go about to put a scorn on God by a mock -religion, though it is not he, but themselves, that will prove mocked in -the end. They offer God a deaf nut, or an empty shell or cask, for a -sacrifice. An hypocrite differeth from a true christian, as a fencer -from a soldier; he playeth his part very formally upon a stage with much -applause; but you may perceive that he is not in good sadness, by his -trifling and formality, and never killing any of his sins. Would men -show no more of the great, everlasting matters of their own professed -belief, in any seriousness of affection or endeavour than most men do, -if they were not hypocrites? Would they hate and scorn men for doing but -that (and part of that) which they pray and profess to do themselves, if -they were not hypocrites? Woe to the world, because of hypocrisy! Woe to -the carnal members of the church! Woe to idol shepherds, and the -seeming, nominal, lifeless christians, of what sect soever! for God will -not be mocked. They are christians, but it is with a mock christianity, -while their souls are strange to the true esteem and use of Christ. They -are believers, but with a mock belief, described James ii. They believe -God should be loved above all, but they love him not. They believe that -holiness is better than all the pleasures of sin; yet they choose it -not, but hate it.[160] They are religious, with a seeming vain religion, -which will not so much as humble them, nor bridle their tongues, James -i. 26. They are wise, with a mock wisdom; they are wise enough to prove -their sins to be all lawful, or but venial sins: and wise enough to cast -away the medicine that would heal them; and to confute the physician, -and to answer the learnedst preacher of them all, and to scape -salvation, and to secure themselves a place in hell, and keep themselves -ignorant of it till they are there. They are converted, but with a mock -conversion; which leaveth them as carnal, and proud, and worldly as -before; being born of water but not of the Spirit, and being sensual -still, John iii. 5, 6; Jude 19. They repent, but with a mock repentance; -they repent, but they will not leave their sin, nor confess and bewail -it, but hate reproof, and excuse their sin. They are honest, but with a -mock honesty; though they swear, and curse, and rail, and slander, and -backbite, and scorn at piety itself, yet they mean well, and have honest -hearts: though they receive not the word with deep-rooting in their -hearts, but are abominable and disobedient, and to every good work -reprobate, they are honest for all that, Luke viii. 15; Tit. i. 16. They -love God above all, though they love not to think or speak of him -seriously, but hate his holiness and justice, his word and holy ways and -servants, and are such as the Scripture calleth "haters of God;" and -keep not his commandments, nor live to his glory.[161] They love the -servants of God, but they care not if the world were rid of them all; -and take them to be but a company of self-conceited, troublesome -fellows, and as very hypocrites as themselves; and the poor christians -that are cruelly used by them, think they are neither in good sadness -nor in jest, when they profess to love the worshippers of God. They love -not their money, nor lands, nor lusts, with such a kind of love, I am -sure. They have also always good desires; but they are such mock desires -as those in James ii. 15, that wished the poor were fed, and clothed, -and warmed, but gave them nothing towards it: and such good desires as -the sluggard hath, that lieth in bed and wisheth that all his work were -done, Prov. xxi. 25. "The desire of the sluggard killeth him, because -his hands refuse to labour." They pray, but with mock prayers; you would -little think that they are speaking to the most holy God, for no less -than the saving of their souls, when they are more serious in their very -games and sports. They pray for grace, but they cannot abide it; they -pray for holiness, but they are resolved they will have none of it; they -pray against their sin, but no entreaty can persuade them from it. They -would have a mock ministry, a mock discipline, a mock church, a mock -sacrament, as they make a mock profession, and give God but a mock -obedience; as I might show you through all the particulars, but for -being tedious. And all this, because they have but a mock faith: they -believe not that God is in good earnest with them in his commands, and -threatenings, and foretelling of his judgments; as Lot to his -sons-in-law, Gen. xix. 14, "He seemeth to them as one that mocked," and -therefore they serve him as those that would mock him. O wretched -hypocrites! is this agreeable to your holy profession? You call -yourselves christians, and profess to believe the doctrine of Christ: is -this agreeable to christianity, to your creed, to the ten commandments, -to the Lord's prayer, and to the rest of the word of God? Had you none -but the holy, jealous God to make a mock of? Had you nothing less than -religion, and matters of salvation and damnation, to play with? Do you -serve God as if he were a child, or an idol, or a man of straw; that -either knoweth not your hearts, or is pleased with toys, and -compliments, and shows, and saying over certain words, or acting a part -before him as on a stage?[162] Do you know what you offer, and to whom? -His power is omnipotency; his glory is ten thousand-fold above that of -the sun; his wisdom is infinite; millions of angels adore him -continually; he is thy King and Judge; he abhorreth hypocrites. If thou -didst but see one glimpse of his glory, or the meanest of his angels, -the sight would awake thee from thy dreaming and dallying, and frighten -thee from thy canting and trifling into a serious regard of God and thy -everlasting state. Mal. i. 8, "Offer this now to thy governor: will he -be pleased with thee, or accept thy person, saith the Lord of hosts?" If -your servants set before you upon your table the feathers instead of the -fowl, and the hair and wool instead of the flesh, and the scales instead -of the fish, would you not think they rather mocked than served you? How -dear have some paid even in this life for mocking God, let the case of -Aaron's sons, Lev. x. 1-3, and of Ananias and Sapphira, Acts v. inform -you: if with the fig-tree, Matt. xxi. 19, you offer God leaves only -instead of fruit, you are nigh unto cursing, and your end is to be -burned. Do you not read what he saith to the church of Laodicea, Rev. -iii. 15, 16, "I would thou wert cold or hot; because thou art lukewarm, -and neither cold nor hot, I will spue thee out of my mouth:" that is, -either be an open infidel, or a holy, downright, zealous christian: but -because thou callest thyself a christian, and hast not the life or zeal -of a christian, but coverest thy wickedness and carnality with that holy -name, I will cast thee away as an abominable vomit. It would make the -heart of a believer ache to think of the hypocrisy of most that usurp -the name of christians, and how cruelly they mock themselves. What a -glory is offered them, and they lose it by their dallying! What a price -is in their hands, what mercy is offered them, and they lose it by their -dallying! What danger is before them, and they will fall into it by -their dallying! Doth not the weight of your salvation forbid this -trifling? You might better set the town on fire, and make a jest of it, -than jest your souls into the fire of hell. Then you will find that hell -is no jesting matter. If you mock yourselves out of your salvation, -where are you then? If you play with time, and means, and mercy till -they are gone, you are undone for ever. O dally not till you are past -remedy. Alas, poor dreaming trifling hypocrites! Is time so sweet, and -life so short, and death so sure and near, and God so holy, just, and -terrible, and heaven so glorious, and hell so hot, and both everlasting, -and yet will you not be in earnest about your work? Up and be doing, as -you are men! and as ever you care what becomes of you for ever! Depart -from iniquity, if you will name the name of Christ, 2 Tim. ii. 19. Let -not a cheating world delude you for a moment, and have the kernel, the -heart, while God hath but the empty shell. A mock religion will but keep -up a mock hope, a mock peace, and a mock joy and comfort, till Satan -have done his work, and be ready to unhood you and open your eyes. Job -viii. 13, "So are the paths of all that forget God; and the hypocrite's -hope shall perish." Job xxvii. 8, 9, "For what is the hope of the -hypocrite, though he hath gained, when God taketh away his soul? Will -God hear his cry when trouble cometh upon him?" Job xx. 4-7, "Knowest -thou not this of old, that the triumphing of the wicked is short, and -the joy of the hypocrite but for a moment? Though his excellency mount -up to the heavens, and his head reach unto the clouds, yet he shall -perish for ever like his own dung: they which have seen him shall say, -Where is he?" Away then with hypocritical formality and dalliance, and -be serious and sincere for thy soul, and with thy God. - - - PART IV. - - _Directions against inordinate Man-pleasing; or that overvaluing - the Favour and Censure of Man, which is the fruit of Pride, and a - great cause of Hypocrisy; or, Directions against Idolizing Man._ - -As in other cases, so in this, iniquity consisteth not simply in the -heart's neglect of God, but in the preferring of some competitor, and -prevalence of some object which standeth up for an opposite -interest.[163] And so the obeying man before God and against him, and -the valuing the favour and approbation of man before or against the -approbation of God, and the fearing of man's censure or displeasure more -than God's, is an idolizing man, or setting him up in the place of God. -It turneth our chiefest observance, and care, and labour, and pleasure, -and grief into this human fleshly channel, and maketh all that to be but -human in our hearts and lives, which (objectively) should be divine. -Which is so great and dangerous a sin, partaking of so much impiety, -hypocrisy, and pride, as that it deserveth a special place in my -directions, and in all watchfulness and consideration to escape it. - -As all other creatures, so especially man, must be regarded and valued -only in a due subordination and subserviency to God. If they be valued -otherwise, they are made his enemies, and so are to be hated,[164] and -are made the principal engine of the ruin of such as overvalue them. -See what the Scripture saith of this sin: Isa. ii. 22, "Cease ye from -man, whose breath is in his nostrils: for wherein is he to be -accounted of?" Matt. xxiii. 9, "And call no man your father upon the -earth; for one is your Father which is in heaven."[165] Ver. 8, "And -be not ye called Rabbi; for one is your Master, even Christ: but he -that is greatest among you shall be your servant." Jer. xx. 15, -"Cursed be the man that trusteth in man, and maketh flesh his arm." -Psal. cxviii. 6, 8, 9, "The Lord is on my side; I will not fear what -man can do unto me. It is better to trust in the Lord, than to put -confidence in man,--yea, in princes." Job xxxii. 21, 22, "Let me not -accept any man's person; neither let me give flattering titles unto -man: for I know not to give flattering titles; in so doing my Maker -would soon take me away." Job xxi. 4, "As for me, is my complaint to -man?" Gal. i. 10, "Do I seek to please men? for if I yet pleased men, -I should not be a servant of Christ." 1 Cor. iv. 3, "But with me it is -a very small thing to be judged of you, or of man's judgment." Luke -xiv. 26, "If a man come to me, and hate not his father, and mother, -and wife, and children, and brethren, and sisters, yea, and his own -life also, he cannot be my disciple." "Blessed are ye when man shall -revile you, and persecute you, and shall say all manner of evil -against you falsely for my sake. Rejoice, and be exceeding glad: for -great is your reward in heaven," Matt. v. 11, 12. "Not with -eye-service, as men-pleasers," Eph. vi. 6; Col. iii. 22. 1 Thess. ii. -4, "So we speak, not as pleasing men but God, who trieth our hearts." -Jude 16, "Having men's persons in admiration because of -advantage."[166] This is enough to show you what Scripture saith of -this inordinate man-pleasing, or respect to man: and now I shall -proceed to direct you to escape it. - -_Direct._ I. Understand well wherein the nature of this sin -consisteth, that you may not run into the contrary extreme, but may -know which way to bend your opposition. I shall therefore first show -you, how far we may and must please men, and how far not. - -1. Our parents, rulers, and superiors must be honoured, obeyed, and -pleased in all things which they require of us, in the several places -of authority which God hath given them over us; and this must be not -merely as to man, but as to the officers of God, from whom, and for -whom, (and not against him,) they have all their power, Rom. xiii.; -Exod. xx. 12; Titus iii. 1; 1 Pet. ii. 13; 2 Pet. ii. 10. - -2. We must in charity, and condescension, and meekness of behaviour, -seek to please all men in order to their salvation. We must so thirst -for the conversion of sinners, that we must become all things (lawful) -to all men, that we may win them.[167] We must not stand upon our -terms, and keep at a distance from them, but condescend to the lowest, -and bear the infirmities of the weak; and in things indifferent not -take the course that pleaseth ourselves, but that which, by pleasing -him, may edify our weak brother. We must forbear and forgive, and part -with our right, and deny ourselves the use of our christian liberty, -were it as long as we live, if it be necessary to the saving of our -brethren's souls, by removing the offence which hindereth them by -prejudice. We must not seek our own carnal ends, but the benefit of -others, and do them all the good we can. - -3. As our neighbour is commanded to love us as himself, we are bound -by all lawful means to render ourselves amiable to him, that we may -help and facilitate this his love, as it is more necessary to him than -to us: for to help him in obeying so great a command must needs be a -great duty. And therefore if his very sin possess him with prejudice -against us, or cause him to distaste us for some indifferent thing, we -must, as far as we can lawfully, remove the cause of his prejudice and -dislike; though he that hateth us for obeying God, must not be cured -by our disobeying him. We are so far from being obliged to displease -men by surliness and morosity, that we are bound to pleasing -gentleness, and brotherly kindness, and to all that carriage which is -necessary to cure their sinful hatred or dislike. - -4. We must not be self-conceited, and prefer a weak, unfurnished -judgment of our own, before the greater wisdom of another; but in -honour must prefer each other: and the ignorant must honour the -knowledge and parts of others that excel them, and not be stiff in -their own opinion, nor wise in their own eyes, nor undervalue another -man's reasons or judgment; but be glad to learn of any that can teach -them, in the humble acknowledgment of their own insufficiency. - -5. Especially we must reverence the judgment of our able, faithful -teachers, and not by pride set up our weaker judgment against them, -and resist the truth which they deliver to us from God. Neither must -we set light by the censures or admonitions of the lawful pastors of -the church:[168] when they are agreeable to the word and judgment of -God, they are very dreadful. As Tertullian saith, If any so offend as -to be banished from communion of prayer, and assembly, and all holy -commerce, it is a judgment foregoing the great judgment to come. Yea, -if the officers of Christ should wrong you in their censures by -passion or mistake, while they act in their own charge about matters -belonging to their cognisance and judgment, you must respectfully and -patiently bear the wrong, so as not to dishonour and contemn the -authority and office so abused. - -6. If sober, godly persons, that are well acquainted with us, do -strongly suspect us to be faulty where we discern it not ourselves, it -should make us the more suspicious and fearful: and if judicious persons -fear you to be hypocrites, and no sound christians, by observing your -temper and course of life, it should make you search with the greater -fear, and not to disregard their judgment. And if judicious persons, -especially ministers, shall tell a poor, fearful, doubting christian, -that they verily think their state is safe, it may be a great stay to -them, and must not be slighted as nothing, though it cannot give them a -certainty of their case. Thus far man's judgment must be valued. - -7. A good name among men, which is the reputation of our integrity, is -not to be neglected as a thing of nought; for it is a mercy from God -for which we must be thankful, and it is a useful means to our -successful serving and honouring God. And the more eminent we are, and -the more the honour of God and religion is joined with ours, or the -good of men's souls dependeth on our reputation, the more careful we -should be of it; and it may be a duty sometimes to vindicate it by the -magistrate's justice, against a slander. Especially preachers (whose -success for the saving of their hearers depends much on their good -name) must not despise it.[169] - -8. The censures of the most petulant, and the scorns of enemies, are -not to be made light of, as they are their sins, which we must lament; -nor as they may provoke us to a more diligent search, and careful -watchfulness over our ways. Thus far man's judgment is regardable. - -But, 1. We must know how frail, and erroneous, and unconstant a thing -man is; and therefore not be too high in our expectations from man. We -must suppose that men will mistake us, and wrong us, and slander us, -through ignorance, passion, prejudice, or self-interest. And when this -befalls us, we must not account it strange and unexpected. - -2. We must consider how far the enmity that is in lapsed man to -holiness, and the ignorance, prejudice, and passion of the ungodly, -will carry them to despise, and scorn, and slander all such as -seriously and zealously serve God, and cross them in their carnal -interest. And therefore, if for the sake of Christ and righteousness, -we are accounted as the scorn and offscouring of all things, and as -pestilent fellows, and movers of sedition among the people, and such -as are unworthy to live, and have all manner of evil spoken of us -falsely, it must not seem strange or unexpected to us, nor cast us -down, but we must bear it patiently, yea, and exceedingly rejoice in -hope of our reward in heaven.[170] - -3. Considering what remnants of pride and self-conceitedness remain in -many that have true grace, and how many hypocrites are in the church, -whose religion consisteth in opinions and their several modes of -worship; we must expect to be reproached and abused by such, as in -opinions, and modes, and circumstances do differ from us, and take us -therefore as their adversaries. A great deal of injustice, sometimes -by slanders or reproach, and sometimes by greater violence, must be -expected, from contentious professors of the same religion with -ourselves: especially when the interest of their faction or cause -requireth it: and especially if we bring any truth among them, which -seemeth new to them, or crosseth the opinions which are there in -credit, or would be reformers of them in any thing that is amiss. - -4. No men must be pleased by sin, nor their favour preferred before -the pleasing of God. Man's favour as against God, is to be despised, -and their displeasure made light of. If doing our duty will displease -them, let them be displeased; we can but pity them. - -5. We must place none of our happiness in the favour or approbation of -men, but account it as to ourselves to be a matter of no great moment; -neither worth any great care or endeavour to obtain it, or grief for -losing it. We must not only contemn it as compared to the approbation -and favour of God, but we must value it but as other transitory -things, in itself considered; estimating it as a means to some higher -end, the service of God, and our own or other men's greater good: and -further than it conduceth to some of these, it must be almost -indifferent to us what men think or say of us: and the displeasure of -all men, if unjust, must be reckoned with our light afflictions. - -6. One truth of God, and the smallest duty, must be preferred before the -pleasing and favour of all the men in the world. Though yet as a means -to the promoting of a greater truth or duty, the favour and pleasing of -men must be preferred before the uttering of a lesser truth, or doing a -lesser good at that time: because it is no duty then to do it. - -7. Our hearts are so selfish and deceitful, naturally, that when we -are very solicitous about our reputation, we must carefully watch them -lest self be intended, while God is pretended. And we must take -special care, that we be sure it be the honour of God, and religion, -and the good of souls, or some greater benefit than honour itself, -that we value our honour and reputation for. - -8. Man's nature is so prone to go too far in valuing our esteem with -men, that we should more fear lest we err on that hand, than on the -other, in undervaluing it. And it is far safer to do too little than -too much, in the vindicating of our own reputation, whether by the -magistrate's justice, or by disputing, or any contentious means. - -9. We must not wholly rest on the judgment of any, about the state of -our souls, nor take their judgment of us for infallible; but use their -help that we may know ourselves. - -10. If ministers, or councils called general, do err and contradict -the word of God, we must do our best to discern it; and discerning it, -must desert their error rather than the truth of God. As Calvin, and -after him Paraeus on 1 Cor. iv. 3, say, "We must give an account of our -doctrine to all men that require it, especially to ministers and -councils: but when a faithful pastor perceiveth himself oppressed with -unrighteous and perverse designs and factions, and that there is no -place for equity and truth, he ought to be careless of man's esteem, -and appeal to God, and fly to his tribunal. And if we see ourselves -condemned, our cause being unpleaded, and judgment passed, our cause -being unheard, let us lift up our minds to this magnanimity, as -despising men's judgment, to expect with boldness the judgment of -God;" and say with Paul, "With me it is a small matter to be judged of -you, or of man's judgment; I have one that judgeth me, even the Lord." - -11. God must be enough for a gracious soul, and we must know "that in -his favour is life," and his "loving-kindness is better than life -itself:" and this must be our care and labour, that "whether living or -dying we may be accepted of him:" and if we have his approbation it -must satisfy us, though all the world condemn us.[171] Therefore -having faithfully done our duty, we must leave the matter of our -reputation to God; who, if our ways please him, can make our enemies -to be at peace with us, or be harmless to us as if they were no -enemies. As we must quietly leave it to him what measure of wealth we -shall have, so also what measure of honour we shall have. It is our -duty to love and honour, but not to be beloved and honoured. - -12. The prophecy of our Saviour must be still believed, that the -"world will hate us;" and his example must be still before our eyes, -who submitted to be spit upon, and scorned and buffeted, and slandered -as a traitor or usurper of the crown, and "made himself of no -reputation," and "endured the cross," and "despised the shame;" -leaving us an example that we "should follow his steps, who did no -sin, neither was guile found in his mouth; who, when he was reviled, -reviled not again; when he suffered, he threatened not, but committed -all to him that judgeth righteously."[172] This is the usage that must -be the christian's expectation, and not to be well spoken of by all, -nor to have the applause and honour of the world. - -13. It is not only the approbation of the ignorant and ungodly that we -must thus set light by; but even of the most learned and godly -themselves, so as to bear their censures as an easy burden, when God -is pleased this way to try us; and to be satisfied in God alone, and -the expectation of his final judgment.[173] - -_Direct._ II. Remember that the favour and pleasing of man is one of -your snares, that would prevail against your pleasing God: therefore -watch against the danger of it, as you must do against other earthly -things. - -_Direct._ III. Remember how silly a creature man is; and that his -favour can be no better than himself. The thoughts or words of a -mortal worm are matters of no considerable value to us. - -_Direct._ IV. Remember that it is the judgment of God alone, that your -life or death for ever doth depend upon; and how little you are -concerned in the judgment of man. 1. An humbled soul, that hath felt -what it is to have displeased God, and what it is to be under his curse, -and what it is to be reconciled to him by the death and intercession of -Jesus Christ, is so taken up in seeking the favour of God, and is so -troubled with every fear of his displeasure, and is so delighted with -the sense of his love, as that he can scarce have while to mind so small -a matter as the favour or displeasure of a man. God's favour is enough -for him, and so precious to him, that if he find that he hath this, so -small a matter as the favour of a man will scarce be missed by him. - -2. God only is our supreme Judge, and our governors as officers limited -by him: but for others, if they will be usurpers, and set themselves in -the throne of God, and there let fly their censures upon things and -persons which concern them not, why should we seem much concerned in it? -If a beggar step up into a seat of judicature, and there condemn one, -and fine another, will you fear him, or laugh at him? Who art thou that -judgest another man's servant? To his own master doth he stand or fall. -Men may step up into the throne of God, and there presume to judge -others according to their interests and passions: but God will quickly -pull them down, and teach them better to know their places. How like is -the common censure of the world, to the game of boys, that will hold an -assize, and make a judge, and try and condemn one another in sport! And -have we not a greater Judge to fear? - -3. It is God only that passeth the final sentence, from whom there is -no appeal to any other: but from human judgment there lieth an appeal -to God.[174] Their judgment must be judged of by him. Things shall not -stand as now men censure them. Many a bad cause is now judged good, -through the multitude or greatness of those that favour it: and many a -good cause is now condemned. Many a one is taken as a malefactor -because he obeyeth God and doth his duty. But all these things must be -judged over again, by him that hath denounced a "woe to them that call -evil good and good evil, that put darkness for light and light for -darkness," Isa. v. 20. "He that saith to the wicked, Thou art -righteous, people shall curse him, nations shall abhor him," Prov. -xxiv. 24. It were ill with the best of the servants of Christ, if the -judgment of the world must stand, who condemn them as fools, and -hypocrites, and what they list: then the devil's judgment would stand. -But he is the wise man that God will judge to be wise at last; and he -only is the happy man that God calls happy. The erring judgment of a -creature is but like an ignorant man's writing the names of several -things upon an apothecary's boxes; if he write the names of poisons -upon some, and of antidotes on others, when there are no such things -within them, they are not to be estimated according to those -names.[175] How different are the names that God and the world do put -upon things and persons now! And how few now approve of that which God -approveth of, and will justify at last! How many will God judge -heterodox and wicked, that men judged orthodox, and worthy of -applause! And how many will God judge orthodox and sincere, that were -called heretics and hypocrites by men! God will not verify every word -against his servants, which angry men, or contentious disputants, say -against them. The learning, or authority, or other advantages of the -contenders, may now bear down the reasons and reputations of more wise -and righteous men than they, which God will restore and vindicate at -last. The names of Luther, Zuinglius, Calvin, and many other excellent -servants of the Lord, are now made odious in the writings and reports -of papists, by their impudent lies; but God judgeth otherwise, with -more righteous judgment. Oh what abundance of persons and causes will -be justified at the dreadful day of God, which the world condemned! -And how many will be there condemned, that were justified by the -world! O blessed day! most desirable to the just, most terrible to the -wicked and every hypocrite. How many things will then be set straight, -that now are crooked! and how many innocents and saints will then have -a resurrection of their murdered names, that were buried by the world -in a heap of lies, and their enemies never thought of their reviving! -O look to that final judgment of the Lord, and you will take men's -censures but as the shaking of a leaf. - -4. It is God only that hath power to execute his sentence, to our -happiness or misery. "There is one lawgiver that is able to save and -to destroy," James iv. 12. If he say to us, "Come ye blessed," we -shall be happy, though devils and men should curse us; for those that -he blesseth shall be blessed. If he condemn to hell, the applause of -the world will fetch no man out, nor give him case. A great name on -earth, or histories written in their applause, or a gilded monument -over their bones, are a poor relief to damned souls. And the barking -of the wicked, and their scorns on earth, are no diminution to the joy -or glory of the souls that shine and triumph with Christ. It is our -Lord that "hath the keys of death and hell," Rev. i. 18. Please him, -and you are sure to escape, though the pope, and all the wicked of the -world, should thunder out against you their most direful curses. Woe -to us if the wicked could execute all their malicious censures! then -how many saints would be in hell! But if it be God that justifies us, -how inconsiderable a matter is it, who they are that condemn us, or -what be their pretences! Rom. viii. 33. - -_Direct._ V. Remember that the judgment of ungodly men, is corrupted and -directed by the devil; and to be overruled by their censures, or too -much to fear them, is to be overruled by the devil, and to be afraid of -his censures of us. And will you honour him so much? Alas! it is he that -puts those thoughts into the minds of the ungodly, and those reproachful -words into their mouths. To prefer the judgment of a man before God's, -is odious enough, though you did not prefer the devil's judgment. - -_Direct._ VI. Consider what a slavery you choose, when you thus make -yourselves the servants of every man, whose censures you fear, and -whose approbation you are ambitious of. 1 Cor. vii. 23, "Ye are bought -with a price; be not ye the servants of men:" that is, do not -needlessly enthral yourselves. What a task have men-pleasers! they -have as many masters as beholders! No wonder if it take them off from -the service of God; for the "friendship of the world is enmity to -God;" and he that will thus be "a friend of the world, is an enemy to -God," James iv. 4. They cannot serve two masters, God and the world. -You know men will condemn you, if you be true to God: if, therefore, -you must needs have the favour of men, you must take it alone without -God's favour. A man-pleaser cannot be true to God, because he is a -servant to the enemies of his service; the wind of a man's mouth will -drive him about as the chaff, from any duty, and to any sin. How -servile a person is a man-pleaser! how many masters hath he, and how -mean ones! It perverteth the course of your hearts and lives, and -turneth all from God to this unprofitable way.[176] - -_Direct._ VII. Remember what a pitiful reward you seek. "Verily," saith -our Lord, concerning hypocrites and man-pleasers, "they have their -reward," Matt. vi. 25. O miserable reward! The thought and breath of -mortal men, instead of God--instead of heaven; this is their reward! -Their happiness will be to lie in hell, and remember that they were well -spoken of on earth! and that once they were accounted religious, -learned, wise, or honourable! and to remember that they preferred this -reward before everlasting happiness with Christ! If this be not gain, -your labour is all lost, which you lay out in hunting for applause. If -this be enough to spend your time for, and to neglect your God for, and -to lose your souls for, rejoice then in the hypocrite's reward. - -_Direct._ VIII. And remember that honour is such a thing as is found -sooner by an honest contempt of it, than by an inordinate affection of -it, and seeking it. It is a shadow which goeth from you if you follow -it, and follows you as fast as you go from it. Whose names are now -more honourable upon earth, than those prophets, and apostles, and -martyrs, and preachers, and holy, mortified christians, who in their -days set lightest by the approbation of the world, and were made the -scorn or foot-ball of the times in which they lived? Those that have -been satisfied with the approbation of their heavenly Father, who saw -them "in secret," have been "rewarded by him openly." It is, even in -the eyes of rational men, a far greater honour to live to God, above -worldly honour, than to seek it. And so much as a man is perceived to -affect and seek it, so much he loseth of it: for he is thought to need -it; and men perceive that he plays a low and pitiful game, that is so -desirous of their applause! As they would contemn a man that should -lick up the spittle of every man where he comes, so will they contemn -him that liveth on their thoughts and breath, and honour him more that -lives on God. - -_Direct._ IX. If nothing else will cure this disease, at least let the -impossibility of pleasing men, and attaining your ends, suffice against -so fruitless an attempt. And here I shall show you how impossible it is, -or, at least, a thing which you cannot reasonably expect. - -1. Remember what a multitude you have to please; and when you have -pleased some, how many more will be still unpleased, and how many -displeased when you have done your best.[177] Alas! we are insufficient -at once to observe all those that observe us and would be pleased by us. -You are like one that hath but twelve pence in his purse, and a thousand -beggars come about him for it, and every one will be displeased if he -have it not all. If you resolve to give all that you have to the poor, -if you do it to please God, you may attain your end; but if you do it to -please them, when you have pleased those few that you gave it to, -perhaps twice as many will revile or curse you, because they had -nothing. The beggar that speeds well will proclaim you liberal; and the -beggar that speeds ill will proclaim you niggardly and unmerciful; and -so you will have more to offend and dishonour you, than to comfort you -by their praise, if that must be your comfort. - -2. Remember that all men are so selfish, that their expectations will -be higher than you are able to satisfy. They will not consider your -hinderances, or avocations, or what you do for others, but most of -them look to have as much to themselves, as if you had nobody else to -mind but them. Many and many a time, when I have had an hour or a day -to spend, a multitude have every one expected that I should have spent -it with them. When I visit one, there are ten offended that I am not -visiting them at the same hour: when I am discoursing with one, many -more are offended that I am not speaking to them all at once: if those -that I speak to account me courteous, and humble, and respectful, -those that I could not speak to, or but in a word, account me -discourteous and morose. How many have censured me, because I have not -allowed them the time, which God and conscience commanded me to spend -upon greater and more necessary work! If you have any office to give, -or benefit to bestow, which one only can have, every one thinketh -himself the fittest; and when you have pleased one that hath it, you -have displeased all that went without it, and missed of their desires. - -3. You have abundance to please that are so ignorant, unreasonable, and -weak, that they take your greatest virtues for your faults, and know not -when you do well or ill; and yet none more bold in censuring than those -that least understand the things they censure.[178] Many and many a time -my own and others' sermons have been censured, and openly defamed, for -that which never was in them, upon the ignorance or heedlessness of a -censorious hearer; yea, for that which they directly spoke against; -because they were not understood: especially he that hath a close style, -free from tautology, where every word must be marked by him that will -not misunderstand, shall frequently be misreported. - -4. You will have many factious zealots to please, who being strangers -to the love of holiness, christianity, and unity, are ruled by the -interest of an opinion or a sect; and these will never be pleased by -you, unless you will be one of their side or party, and conform -yourself to their opinions. If you be not against them, but set -yourselves to reconcile and end the differences in the church, they -will hate you as not promoting their opinions, but weakening them by -some abhorred syncretisms. As in civil, so in ecclesiastical wars, the -firebrands cannot endure the peaceable: if you will be neuters, you -shall be used as enemies. If you be never so much for Christ, and -holiness, and common truth, all is nothing, unless you be also for -them, and their conceits. - -5. Most of the world are haters of holiness, and have a serpentine -enmity to the image of God, being not renewed by the Holy Ghost; and -will not be pleased with you, unless you will sin against your Lord, -and do as they do. 1 Pet. iv. 3-5, "Walking in lasciviousness, lusts, -excess of wine, revellings, banquetings, and abominable idolatries, -wherein they think it strange that ye run not with them to the same -excess of riot, speaking evil of you; who shall give account to him -that is ready to judge the quick and the dead." You must be counted as -Lot among the Sodomites, a busy fellow that comes among them to make -himself their judge, and to control them, if you tell them of their -sin. You shall be called a precise, hypocritical coxcomb, (or somewhat -much worse,) if you will not be as bad as they, and if by your -abstinence (though you say nothing) you seem to reprehend their -sensuality and contempt of God. Among bedlams you must play the -bedlam, if you will escape the fangs of their revilings. And can you -hope to please such men as these? - -6. You shall have satanical God-haters, and men of seared and desperate -consciences to please, that are malicious and cruel, and will be pleased -with nothing but some horrid iniquity, and the damning of your own -souls, and drawing others to damnation. Like that monster of Milan, that -when he had got down his enemy, made him blaspheme God in hope to save -his life, and then stabbed him, calling it a noble revenge, that killed -the body and damned the soul at once. There are such in the world, that -will so visibly act the devil's part, that they would debauch your -consciences with the most horrid perjuries, perfidiousness, and impiety, -that they may triumph over your miserable souls.[179] And if you think -it worth the wilful damning of your souls, it is possible they may be -pleased. If you tell them, we cannot please you, unless we will be -dishonest, and displease God, and sin against our knowledge and -consciences, and hazard our salvation, they will make but a jest of such -arguments as these, and expect you should venture your souls and all -upon their opinions, and care as little for God and your souls as they -do. Desperate sinners are loth to go to hell alone; it is a torment to -them to see others better than themselves. They that are cruel and -unmerciful to themselves, and have no pity on their own souls, but will -sell them for a whore, or for preferment, and honour, or sensual -delights, will scarce have mercy on the souls of others: Matt. xxvii. -25, "His blood be on us, and on our children." - -7. You will have rigorous, captious, uncharitable, and unrighteous men -to please, who will "make a man offender for a word, and lay a snare -for him that reproveth in the gate, and turn aside the just for a -thing of nought, and watch for iniquity," Isa. xxix. 20, 21. That have -none of that charity which covereth faults, and interpreteth words and -actions favourably; nor none of that justice which causeth men to do -as they would be done by, and judge as they would be judged; but -judging without mercy, are like to have judgment without mercy. And -are glad when they can find any matter to reproach you: and if once -they meet with it (true or false) they will never forget it, but dwell -as the fly on the ulcerated place.[180] - -8. You will have passionate persons to please, whose judgments are -blinded, and are not capable of being pleased. Like the sick and sore -that are hurt with every touch; and at last, saith Seneca, with the -very conceit that you touched them. How can you please them, when -displeasedness is their disease, that abideth within them, at the very -heart? - -9. You will find that censoriousness is a common vice, and though few -are competent judges of your actions, as not being acquainted with all -the case, yet every one almost will be venturing to cast in his -censure. A proud, presumptuous understanding is a very common vice; -which thinks itself presently capable of judging, as soon as it -heareth but a piece of the case, and is not conscious of its own -fallibility, though it have daily experience of it. Few are at your -elbow, and none in your heart, and therefore know not the -circumstances and reasons of all that you do, nor hear what you have -to say for yourselves; and yet they will presume to censure you, who -would have absolved you, if they had but heard you speak. It is rare -to meet even with professors of greatest sincerity, that are very -tender and fearful of sinning, in this point of rash, ungrounded -judging, without capacity or call. - -10. You live among unpeaceable tattlers and tale-carriers, that would -please others by accusing you. Who is it that hath ears that hath not -such vermin as these earwigs busy at them? except here and there an -upright man, whose angry countenance hath still driven away such -backbiting tongues. And all shall be said behind your backs, when you -are uncapable of answering for yourselves. And if it be a man that the -hearers think well of, that accuseth or backbiteth you, they think it -lawful then to believe them: and most that are their friends, and of -their party, and for their interest, shall be sure to be thought so -honest as to be credible. And it is not strange, for a learned, -ingenious, yea, a godly person to be too forward in uttering, from the -mouth of others, an evil report; and then the hearer thinks he is fully -justified for believing it, and reporting it again to others. David -himself by the temptation of a Ziba, is drawn to wrong Mephibosheth, the -son of his great deserving friend, 2 Sam. xvi. 3, 4. No wonder then if -Saul do hearken to a Doeg, to the wrong of David, and murder of the -priests. Prov. xviii. 8, "The words of a tale-bearer are as wounds." -Prov. xxvi. 20, "Where no wood is, the fire goeth out: so where there is -no tale-bearer the strife ceaseth." And when these are still near men, -and you far off, it is easy for them to continue the most odious -representation of the most laudable person's actions in the world. - -11. The imperfection of all men's understandings and godliness is so -great, that the differences of judgment that are among the best, will -tend to the injury and undervaluing of their brethren. One is -confident that his way is right, and another is confident of the -contrary: and to how great contendings and injuries such differences -may proceed, he that knoweth not in this age, shall not know for -me.[181] We need not go to Paul and Barnabas for an instance (that was -a far lighter case); nor to Epiphanius, Hierom, and Chrysostom; nor to -those ages and tragedies of contending bishops, that in the eastern -and western churches have been before us: every one thinking his cause -so plain, as to justify himself, in all that he saith and doth against -those that presume to differ from him. And surely you may well expect -some displeasure, even from good and learned men, when the church have -felt such dreadful concussions, and bleedeth to this day, by so horrid -divisions, through the remnants of that pride and ignorance which her -reverend guides have still been guilty of.[182] - -12. You have men of great mutability to please; that one hour may be -ready to worship you as gods, and the next to stone you, or account you -as devils, as they did by Paul, and Christ himself. What a weathercock -is the mind of man! especially of the vulgar and the temporizers! When -you have spent all your days in building your reputation on this sand, -one blast of wind or storm at last, doth tumble it down, and all your -cost and labour are lost. Serve men as submissively and carefully as you -can; and after all, some accident or failing of their unrighteous -expectations, may make all that ever you did forgotten, and turn you out -of the world with Wolsey's groans, "If I had served God as faithfully as -man, I had been better rewarded, and not forsaken in my distress." How -many have fallen by the hands or frowns of those whose favour they had -dearly purchased, perhaps at the price of their salvation! If ever you -put such confidence in a friend, as not to consider that it is possible -he may one day prove your enemy, you know not man; and may perhaps be -better taught to know him, to your cost. - -13. Every man living shall unavoidably be engaged by God himself, in -some duties which are very liable to misconstruction, and will have an -outside and appearance of evil, to the offence of those that know not -all the inside and circumstances. And hence it comes to pass, that a -great part of history is little worthy of regard; because the actions -of public persons are discerned but by the halves by most that write -of them. They write most by hearsay; or know but the outside and -seemings of things, and not the spirit, and life, and reality of the -case. Men have not the choosing of their own duties, but God maketh -them by his law and providence: and it pleaseth him oft to try his -servants in this kind: many of the circumstances of their actions -shall remain unknown to men, that would justify them if they knew -them, and account them as notorious, scandalous persons, because they -know them not. How like to evil was the Israelites' taking the goods -of the Egyptians! and how likely to lay them open to their censure! So -was Abraham's attempt to sacrifice his son: and so was David's eating -the shew-bread, and dancing almost naked before the ark; Christ's -eating and drinking with publicans and sinners; Paul's circumcising -Timothy, and purifying in the temple; with abundance such like, which -fall out in the life of every christian. No wonder if Joseph thought -once of putting Mary away, till he knew the evidence of her miraculous -conception; and how liable was she to censure, by those that knew it -not! Oh, therefore, how vain is the judgment of man! And how contrary -is it frequently to the truth! And with what caution must history be -read! And oh how desirable is the great day of God, when all human -censure shall be justly censured! - -14. The perverseness of many is so great, that they require -contradictions and impossibilities of you, to tell you that they are -resolved never to be pleased by you. If John use fasting, they say, -"he hath a devil:" if Christ come "eating and drinking," they say, -"Behold a gluttonous person, and a wine-bibber, a friend of publicans -and sinners," Matt. xi. 18, 19. If your judgment and practice be -conformable to superiors, especially if they have admitted of a -change, you shall be judged mere knaves and temporizers: if they are -not, you shall be judged disobedient, refractory, and seditious. If -you speak fair and pleasingly, they will call you flatterers and -dissemblers: if you speak more freely, though in a necessary case, -they will say you rail. If I accept of preferment, they will say, I am -ambitious, proud, and worldly: if I refuse it, (how modestly soever,) -they will say, I am discontented, and have seditious designs. If I -preach not when I am forbidden, I shall be accused as forsaking the -calling I undertook, and obeying man against God: if I do preach, I -shall be accounted disobedient and seditious. If a friend or kinsman -desire me to help him to some place or preferment which he is not fit -for, or which would tend to another's wrong; if I should grant his -desire, I shall be taken for dishonest, that by partiality wrong -another; if I deny it him, I shall be called unnatural or unfriendly, -and worse than an infidel. If I give to the poor as long as I have it, -I shall be censured for ceasing when I have no more: they that know -not whether you have it to give or not, will be displeased if you do -not; and if many years you should maintain them freely, it is all as -nothing as soon as you cease, either because your stock is spent, or -because some other is made the necessary object of your charity. If -you be wronged in your estate, if you go to law, they will say, you -are contentious; if you let go your estate to avoid contention, they -will say, you are silly fools or idiots. If you do any good works of -charity to the knowledge of men, they will say, you are hypocrites, -and do it for applause; if you do it secretly, that no one know of it, -they will say, you are covetous, and have no good works, and though -you make a greater profession of religion, you do no good; and others -shall be censured so also for your sakes. If you be pleasant and -merry, they will censure you as light and vain: if you be more grave -and sad, they will say, you are melancholy or discontent. In a word, -whatever you do, be sure by some it will be condemned; and do or not -do, speak or be silent, you shall certainly displease, and never -escape the censures of the world. - -15. There is among men so great a contrariety of judgments, and -dispositions, and interests, that they will never agree among -themselves; and if you please one, the rest will be thereby -displeased.[183] He that you please is an enemy to another; and -therefore you displease his enemy by pleasing him. Sometimes, state -differences divide kingdoms into parties, and one party will be -displeased with you if you be of the other, and both if you are -neuters, or dislike them both; and each party think their cause will -justify any accusations they can charge you with, or odious titles -they can give you, if not any sufferings they can bring upon you. -Church differences and sects have been found in all ages, and you -cannot be of the opinion of every party; when the world aboundeth with -such variety of conceits, you cannot be of all at once. And if you be -of one party, you must displease the rest; if you are of one side in -controverted opinions, the other side accounteth you erroneous: and -how far will the supposed interest of their cause and party carry -them! One half of the christian world, at this day, condemneth the -other half as schismatical at least, the other half doing the like for -them. And can you be papists, and protestants, and Greeks, and every -thing? If not, you must displease as many as you please. Yea, more; if -mutable men shall change never so oft, they will expect that you -change as fast as they, and whatever their contrary interests require, -you must follow them in; one year you must swear, and another you must -unswear all again: whatever cause or action they engage in, be it -never so devilish, you must approve of it and countenance it, and all -that they do you must say is well done. In a word, you must teach your -tongue to say or swear any thing, and you must sell your innocency, -and hire out your consciences wholly to their service, or you cannot -please them. Micaiah must say with the rest of the prophets, "Go, and -prosper," or else he will be hated, as not prophesying good of Ahab, -but evil, 1 Kings xxii. 8. And how can you serve all interests at -once? It seems the providence of God hath, as of purpose, wheeled -about the affairs of the world, to try and shame man-pleasers and -temporizers in the sight of the sun. It is evident then, that if you -will please all you must at once both speak and be silent, and verify -contradictions, and be in many places at once, and be of all men's -minds, and for all men's way. For my part, I mean to see the world a -little better agreed among themselves, before I will make it my -ambition to please them. If you can reconcile all their opinions, and -interests, and complexions, and dispositions, and make them all of one -mind and will, then hope to please them. - -16. If you excel in any one virtue or duty, even that shall not excuse -you from the contrary defamation, so unreasonable are malicious men. -Nothing in the world can secure you from censorious, slanderous -tongues.[184] The perfect holiness of Jesus Christ could not secure him -from being called a gluttonous person and a wine-bibber, and a friend of -publicans and sinners. His wonderful contempt of worldly dignities and -honours, and his subjection to Caesar, could not secure him from being -slandered and crucified as Caesar's enemy. The great piety of the ancient -christians excused them not from the vulgar calumny, that they met -together for filthiness in the dark; nor from the cry of the rabble, -_Tollite impios_, Away with the ungodly, because they were against the -worshipping of idols. I have known those that have given all that ever -they had to the poor except their food and necessaries, and yet (though -it was to a considerable value) have been reproached as unmerciful, by -those that have not had what they expected. Many a one hath been defamed -with scandalous rumours of uncleanness, that have lived in untainted -chastity all their lives. The most eminent saints have been defamed as -guilty of the most horrid crimes, which never entered into their -thoughts. The principal thing that ever I bent my studies and care -about, hath been the reconciling, unity, and peace of christians, and -against unpeaceableness, uncharitableness, turbulency, and division; and -yet some have been found, whose interest and malice have commanded them -to charge me with that very sin, which I have spent my days, my zeal, -and study against. How oft have contrary factions charged me with -perfectly contrary accusations! I can scarce remember the thing that I -can do in all the world, that some will not be offended at; nor the duty -so great and clear, that some will not call my sin; nor the self-denial -so great, (to the hazard of my life,) which hath not been called -self-seeking, or something clean contrary to what it was indeed. Instead -therefore of serving and pleasing this malicious, unrighteous world, I -contemn their blind and unjust censures, and appeal to the most -righteous God.[185] - -17. If you have a design for a name of honour when you are dead, -consider what power a prevailing faction may have to corrupt the -history of your life, and represent you to posterity perfectly -contrary to what you are; and how impossible it is for posterity to -know whose history is the product of malicious, shameless lies, and -whose is the narrative of impartial truth. What contrary histories are -there of particular persons and actions written by men of the same -religion: as of Pope Gregory VII. and the emperors that contended with -him; and about Pope Joan, and many the like cases, where you may read -scores of historians on one side and on the other.[186] - -18. Remember that the holiest saints or apostles could never please -the world, nor escape their censures, slanders, and cruelties; no, nor -Jesus Christ himself. And can you think by honest means to please them -better than Christ and all his saints have done? You have not the -wisdom that Christ had to please men, and to avoid offence. You have -not the perfect innocency and unblamableness that Christ had; you -cannot heal their sicknesses and infirmities, and do that good to them -to please and win them, as Jesus Christ did; you cannot convince them, -and constrain them to reverence you by manifold miracles, as Jesus -Christ did. Can you imitate such an excellent pattern as is set you by -the holy, patient, charitable, unwearied apostle Paul? Acts xx.; 1 -Cor. iv. ix.; 2 Cor. iv. v. vi. x. xi. xii. If you cannot, how can you -please them that would not be pleased by such unimitable works of love -and power? The more Paul "loved" some of his hearers, "the less he was -beloved," 2 Cor. xii. 15. They used him "as an enemy for telling them -the truth," Gal. iv. 16. Though he "became all things to all men," he -could "save but some," nor "please but some," 1 Cor. ix. 22. And what -are you that you should better please them? - -19. Godliness, virtue, and honesty itself will not please the world, -and therefore you cannot hope to please them by that which is not -pleasing to them. Will men be pleased by that which they hate? and by -the actions which they think accuse them and condemn them? And if you -will be ungodly and vicious to please them, you sell your souls, your -conscience, and your God, to please them. God and they are not pleased -with the same ways. And which do you think should first be pleased? If -you displease him for their favour, you will buy it dear.[187] - -20. They are not pleased with God himself; yea, no man doth displease -so many and so much as he. And can you do more than God to please -them? or can you deserve their favour more than he? They are daily -displeased with his works of providence: one would have rain, when -another would have none; one would have the winds to serve his voyage, -and another would have them in a contrary end; one party is -displeased, because another is pleased and exalted; every enemy would -have his cause succeed, and the victory to be his; every contender -would have all go on his side. God must be ruled by them, and fit -himself to the interest of the most unjust, and to the will of the -most vicious, and do as they would have him, and be a servant to their -lusts, or they will not be pleased with him. And his holy nature, and -his holy word, and holy ways, displease them more than his ordinary -providence. They are displeased that his word is so precise and -strict, and that he commandeth them so holy and so strict a life, and -that he threateneth all the ungodly with damnation: he must alter his -laws, and make them more loose, and fit them to their fleshly interest -and lusts, and speak as they would have him, without any difficulties, -before they will be pleased with them (unless he alter their minds and -hearts). And how do you think they will be pleased with him at last, -when he fulfils his threatenings? when he killeth them, and turneth -their bodies to dust, and their guilty souls to torment and despair? - -21. How can you please men that cannot please themselves? Their own -desire and choice will please them but a little while. Like children, -they are soon weary of that which they cried for: they must needs have -it, and when they have it, it is naught, and cast away; they are -neither pleased with it, nor without it. They are like sick persons -that long for every meat or drink they think of, and when they have -it, they cannot get it down; for the sickness is still within them -that causeth their displeasure. How many do trouble and torment -themselves by their passions and folly from day to day! and can you -please such self-displeasers? - -How can you please all others, when you cannot please yourselves? If you -are persons fearing God, and feel the burden of your sins, and have life -enough to be sensible of your diseases, I dare say there are none in the -world so displeasing to you, as you are to yourselves. You carry that -about you, and feel that within you, which displeaseth you more than all -the enemies you have in the world. Your passions and corruptions, your -want of love to God, and your strangeness to him and the life to come, -the daily faultiness of your duties and your lives, are your daily -burden, and displease you most. And if you be not able, and wise, and -good enough to please yourselves, can you be able, and wise, and good -enough to please the world? As your sins are nearest to yourselves, so -are your graces; and as you know more evil by yourselves than others -know, so you know more good by yourselves. That little fire will not -warm all the room, which will not warm the hearth it lieth on. - -_Direct._ X. Remember what a life of unquietness and continual -vexation you choose, if you place your peace or happiness in the good -will or word of man.[188] For having showed you how impossible a task -you undertake, it must needs follow that the pursuit of it must be a -life of torment. To engage yourselves in so great cares, and be sure -to be disappointed; to make that your end, which you cannot attain; to -find that you labour in vain, and daily meet with displeasure instead -of the favour you expected; must needs be a very grievous life. You -are like one that dwelleth on the top of a mountain, and yet cannot -endure the wind to blow upon him; or like him that dwelleth in a wood, -and yet is afraid of the shaking of a leaf. You dwell among a world of -ulcerated, selfish, contradictory, mutable, unpleasable minds, and yet -you cannot endure their displeasure. Are you magistrates? The people -will murmur at you; and those that are most incompetent and uncapable -will be the forwardest to censure you, and think that they could -govern much better than you. Those that bear the necessary burdens of -the common safety and defence, will say that you oppress them; and the -malefactors that are punished, will say you deal unmercifully by them; -and those that have a cause never so unjust, will say you wrong them, -if it go not on their side.[189] Are you pastors and teachers? You -will seem too rough to one, and too smooth to another; yea, too rough -to the same man when by reproof or censure you correct his faults, who -censureth you as too smooth and a friend to sinners, when you are to -deal in the cause of others. No sermon that you preach is like to be -pleasing to all your hearers; nor any of your ministerial works.[190] -Are you lawyers? The clients that lost their cause, behind your backs -will call you unconscionable, and say you betrayed them; and those -that prevailed, will call you covetous, and tell how much money you -took of them, and how little you did for it: so that it is no wonder -that among the vulgar your profession is the matter of their reproach. -Are you physicians? You will be accused as guilty of the death of many -that die; and as covetous takers of their money whether the patient -die or live; for this is the common talk of the vulgar, except with -some few with whom your care has much succeeded. Are you tradesmen? -Most men that buy of you are so selfish, that except you will beggar -yourselves, they will say you deceive them, and deal unconscionably -and sell too dear: little do they mind the necessary maintenance of -your families, nor care whether you live or gain by your trading; but -if you will wrong yourselves to sell them a good penny-worth, they -will say you are very honest men: and yet when you are broken, they -will accuse you of imprudence, and defrauding your creditors. You must -buy dear and sell cheap, and live by the loss, or else displease.[191] - -_Direct._ XI. Remember still that the pleasing of God is your business -in the world, and that in pleasing him your souls may have safety, -rest, and full content, though all the world should be displeased with -you.[192] God is enough for you; and his approbation and favour is -your portion and reward. How sweet and safe is the life of the sincere -and upright ones, that study more to be good than to seem good, and -think if God accept them that they have enough! O what a mercy is an -upright heart! which renounceth the world, and all therein that stands -in competition with his God; and taketh God for his God indeed, even -for his Lord, his Judge, his Portion, and his All: who in temptation -remembereth the eye of God, and in all his duty is provoked and ruled -by the will and pleasure of his Judge; and regardeth the eye and -thoughts of man, but as he would do the presence of a bird or beast, -unless as piety, justice, or charity, require him to have respect to -man, in due subordination to God: who when men applaud him as a person -of excellent holiness and goodness, is fearful and solicitous lest the -all-knowing God should think otherwise of him than his applauders: and -under all the censures, reproaches, and slanders of man, yea, (though -through temptation good men should thus use him,) can live in peace -upon the approbation of his God alone; and can rejoice in his -justification by his righteous Judge and gracious Redeemer, though the -inconsiderable censures of men condemn him.[193] Verily I cannot -apprehend, how any other man but this can live a life of true and -solid peace and joy. If God's approbation and favour quiet you not, -nothing can rationally quiet you. If the pleasing of him do not -satisfy you, though men, though good men, though all men should be -displeased with you, I know not how or when you will be satisfied. -Yea, if you be above the censures and displeasure of the profane, and -not also of the godly, (when God will permit them, as Job's wife and -friends, to be your trial,) it will not suffice to an even, contented, -quiet life. And here consider, - -1. If you seek first to please God and are satisfied therein, you have -but one to please instead of multitudes; and a multitude of masters are -hardlier pleased than one.[194] 2. And it is one that putteth you upon -nothing that is unreasonable, for quantity or quality. 3. And one that -is perfectly wise and good, not liable to misunderstand your case and -actions. 4. And one that is most holy, and is not pleased in iniquity or -dishonesty. 5. And he is one that is impartial and most just, and is no -respecter of persons, Acts x. 34. 6. And he is one that is a competent -judge, that hath fitness and authority, and is acquainted with your -hearts, and every circumstance and reason of your actions. 7. And he is -one that perfectly agreeth with himself, and putteth you not upon -contradictions or impossibilities. 8. And he is one that is constant and -unchangeable; and is not pleased with one thing to-day, and another -contrary to-morrow; nor with one person this year, whom he will be weary -of the next. 9. And he is one that is merciful, and requireth you not to -hurt yourselves to please him: nay, he is pleased with nothing of thine -but that which tendeth to thy happiness, and displeased with nothing but -that which hurts thyself or others; as a father that is displeased with -his children when they defile or hurt themselves. 10. He is gentle, -though just, in his censures of thee; judging truly, but not with unjust -rigour, nor making your actions worse than they are. 11. He is one that -is not subject to the passions of men, which blind their minds, and -carry them to injustice. 12. He is one that will not be moved by -tale-bearers, whisperers, or false accusers, nor can be perverted by any -misinformation. - -Consider also the benefits of taking up with the pleasing of God. 1. The -pleasing of him is your happiness itself; the matter of pure, and full, -and constant comfort, which you may have continually at hand, and no man -can take from you. Get this, and you have the end of man; nothing can be -added to it, but the perfection of the same, which is heaven itself. - -2. What abundance of disappointments and vexations will you escape, -which tear the very hearts of man-pleasers, and fill their lives with -unprofitable sorrows! - -3. It will guide and order your cares, and desires, and thoughts, and -labours to their right and proper end; and prevent the perverting of -them, and spending them in sin and vanity on the creature. - -4. It will make your lives not only to be divine, but this divine life -to be sweet and easy, while you set light by human censures which -would create you prejudice and difficulties. When others glory in wit, -and wealth, and strength, you would glory in this, that you know the -Lord, Jer. ix. 23, 24. - -5. As God is above man, thy heart and life is highly ennobled by -having so much respect to God, and rejecting inordinate respect to -man: this is indeed to walk with God. - -6. The sum of all graces is contained in this sincere desire to please -thy God, and contentedness in this so far as thou findest it attained. -Here is faith, and humility, and love, and holy desire, and trust, and -the fear of God concentred. You "sanctify the Lord of hosts himself, -and make him your fear, and dread, and sanctuary," Isa. viii. 13, 14. - -7. If human approbation be good for you and worth your having, this is -the best way to it; for God hath the disposal of it. "If a man's ways -please the Lord, he maketh even his enemies to be at peace with him," -Prov. xvi. 7. Appeasing their wrath, or restraining them from intended -evil, or doing us good by that which they intend for hurt. - -[Sidenote: Signs.] - -See therefore that you live upon God's approbation as that which you -chiefly seek, and will suffice you: which you may discover by these -signs. 1. You will be most careful to understand the Scripture, to know -what doth please and displease God. 2. You will be more careful in the -doing of every duty, to fit it to the pleasing of God than men. 3. You -will look to your hearts, and not only to your actions; to your ends, -and thoughts, and the inward manner and degree. 4. You will look to -secret duties as well as public, and to that which men see not, as well -as unto that which they see. 5. You will reverence your consciences, -and have much to do with them, and will not slight them: when they tell -you of God's displeasure, it will disquiet you; when they tell you of -his approbation, it will comfort you. 6. Your pleasing men will be -charitable for their good, and pious in order to the pleasing of God, -and not proud and ambitious for your honour with them, nor impious -against the pleasing of God. 7. Whether men be pleased or displeased, or -how they judge of you, or what they call you, will seem a small matter -to you, as their own interest, in comparison of God's judgment. You live -not on them. You can bear their displeasure, censures, and reproaches, -if God be but pleased. These will be your evidences.[195] - - - PART V. - - _Directions against Pride, and for Humility._[196] - -Pride, being reputed the great sin of the devil, by which he fell, is, -in the name and general notion of it, infamous and odious with almost -all; but the nature of it is so much unknown, and the sin so -undiscerned by the most, that it is commonly cherished while it is -commonly spoke against. Therefore the chief directions for the -conquering of it, are those that are for the full discovery of it; for -when it is seen it is shamed, and to shame it is to destroy it. - -_Direct._ I. Understand aright the nature of pride, that you may -neither ignorantly retain it, nor oppose your duty as supposed to be -pride. Here I shall tell you, 1. What pride is, and what commandment -it is against; and what humility is, which is its contrary. 2. Some -seemings or appearances like pride, which may make men censured as -proud for that which is not pride. 3. The counterfeits of humility, -which may make a proud man seem to himself or others to be humble. - -[Sidenote: Pride what.] - -I. Pride is an inordinate self-exalting, or a lifting up ourselves -above the state or degree appointed us. It is called [Greek: -hyperephania], because it is an appearing to ourselves, and a desire -to appear to others, above what we are, or above others of our -quality. It is a branch of selfishness, and containeth man-pleasing as -before described, and produceth hypocrisy, and is its original and -life. It containeth in it these following acts or parts: 1. A will to -be higher or greater than God would have us be. 2. An overvaluing of -ourselves, or esteeming ourselves to be greater, wiser, or better than -indeed we are. 3. A desire that others should think of us, and speak -of us, and use us, as greater, or wiser, or better than we are. 4. An -endeavour or seeking to rise above our appointed place, or to be -overvalued by others. 5. An ostentation of our inordinate self-esteem -in outward signs of speech or action. Every one of these is an act of -pride. The three first are the inward acts of it in the mind and will, -and the two last are its external acts. - -[Sidenote: Against what commandment.] - -As the love of God and man are the comprehensive duties of the -decalogue, expressed most in the first and last commandment, but yet -extending themselves to all the rest; so selfishness and pride (which -is a principal part of it) are the opposite sins, forbidden -principally in the first and last commandment, as contrary to the love -of God and man, but so as it is contrary to the rest. They are sins -against the very relation itself, that God and man do stand in to us, -and not only against a particular law: they are against the very -constitution of the kingdom of God, and not only against the -administration: it is treason or idolatry against God, and a setting -up ourselves in some part of his prerogative: and it is a monstrous -exuberancy in the body, and a rising of one member above and so -against the rest, either superiors (and so against the fifth command) -or equals (against the rest). - -[Sidenote: Humility what.] - -Humility is contrary to pride; and therefore consisteth, 1. In a -contentedness with that degree and state which God hath assigned us. -2. In mean thoughts of ourselves, esteeming ourselves no greater, -wiser, or better than we are. 3. In a willingness and desire that -others should not think of us, or speak of us, or use us, as greater, -or wiser, or better than we are; that they should give us no more -honour, praise, or love than is our due; the redundancy being but a -deceit or lie, and an abuse of us and them. 4. In the avoiding of all -inordinate aspiring endeavours, and a contented exercise of our -assigned offices, and doing the meanest works of our own places. 5. In -the avoiding of all ostentation or appearance of that greatness, -wisdom, or goodness which we have not; and fitting our speeches, -apparel, provisions, furniture, and all our deportment and behaviour -to the meanness of our parts, and place, and worth. This is the very -nature of humility. The more particular signs I shall open afterwards. - -[Sidenote: The inward seemings of pride that are not it.] - -II. Pride, lying in the heart, is oft misjudged of by others, that see -but the outward appearances, and sometimes by the person himself, that -understandeth not the nature of it. The inward appearances that are -mistaken for pride, and are not it, are such as these: 1. When a man -in power and government hath a spirit suitable to his place and work: -this is not pride, but virtue. 2. When natural strength and vigour of -spirits expelleth pusillanimity; especially when faith, beholding God, -expelleth all inordinate respect to men, and fear of all that they can -do, this is not pride, but christian magnanimity and fortitude; and -the contrary is not humility, but weakness, and pusillanimity, and -cowardice. 3. When a wise man knoweth in what measure he is wise, and -in what measure other men are ignorant, or erroneous; and when he is -conscious of his knowledge, and delighted and pleased in it through -the love of truth, and thankful to God for revealing it to him, and -blessing so far his studies and endeavours; all this is mercy and -duty, and not pride. For truth is amiable and delectable in itself. -And he that knoweth must needs know that he knoweth; as he that seeth -doth perceive by seeing that he seeth. And if it be a fault to know -that I know, it must be a fault to know at all. But some knowledge is -necessary and unresistible, and we cannot avoid it: and that which is -good must be valued, and we must be thankful for it. Humility doth no -more require that a wise man think his knowledge equal with a fool's, -or ignorant man's, than that a sound man take himself to be sick. 4. -When a wise man valueth the useful knowledge which God hath given him, -above all the glory and vanities of the world, which are indeed of -lower worth, this is not pride, but a due estimation of things.[197] -5. When a wise man desireth that others were of his mind, for their -own good, and the propagating of the truth, this is not pride, but -charity and love of truth: else preachers were the proudest men, and -Paul had done ill in labouring so much for men's conversion, and -saying to Agrippa, Acts xxvi. 29, "I would to God that not only thou, -but also all they that hear me this day, were both almost and -altogether such as I am, except these bonds." 6. When an innocent man -is conscious of his innocency, and a holy person is conscious of his -holiness, and assured of his state in grace, and rejoiceth in it, and -is thankful for it, this is not pride, but an excellent privilege and -duty. If angels rejoice at the conversion of a sinner, (Luke xv.) the -sinner hath reason to rejoice himself: and if it be a sin to be -unthankful for our daily bread, much more for grace and the hope of -glory. 7. When we value our good name, and the honour that is indeed -our due, as we do other outward common mercies, not for themselves, -but so far as they honour God, or tend to the good of others, or the -promoting of truth or piety among men, desiring no more than is indeed -our due, nor overvaluing it as that which we cannot spare, but -submitting it to the will of God, as that which we can be without; -this is not pride, but a right estimation of the thing. - -[Sidenote: The outward appearances of pride that are not it.] - -The outward seemings which are oft mistaken for the signs and fruits -of pride by others, are such as these: 1. When a magistrate or other -governor doth maintain the honour of his place, which is necessary to -his successful government, and liveth according to his degree. When -princes, and rulers, and masters, and parents, do keep that distance -from their subjects, and servants, and scholars, and children, which -is meet and needful to their good, it is usually misjudged to be their -pride. - -2. When a sinner is convinced of the necessity of holiness in a time -and place where it is rare, and infidelity or profaneness and -ungodliness is the common road, the necessary singularity of such a -one in giving up himself to the will of God, is commonly charged on -him as his pride; as if he were proud that cannot be contented to be -damned in hell for company with the most; or to despise salvation if -most despise it, and to forsake his God when most forsake him, and to -serve the devil when most men serve him. If you will not swear, and be -drunk, and game, and spend your time, even the Lord's day, in vanity -and sensuality, as if you were afraid of being saved, and as if it -were your business to work out your damnation, the world will call you -proud and singular, and "think it strange that you run not with them -to excess of riot, speaking evil of you," 1 Pet. iv. 4.[198] You shall -quickly hear them say, What! will you be wiser than all the town? What -a saint, what a holy precisian is this! When Lot was grieved for the -filthiness of Sodom, they scorn him as a proud controller: Gen. xix. -9, "This one fellow came in to sojourn, and he will needs be a judge." -And what thought they of Noah that walked with God in so great -singularity, when all the world was drowned in (and for) their -wickedness? When David "humbled his soul with fasting," they turned it -to his "reproach," Psal lxix. 10; xxxv. 13. Especially when any of the -servants of Christ do press towards the highest degree of holiness, -they shall be sure to be accounted proud and hypocrites. And yet they -accuse not that child or servant of pride who excelleth all the rest -in pleasing them, and doing their work; nor do they take a sick man -to be proud, if he be carefuller than others to recover his health. -But he that will do most for heaven, and most carefully avoideth sin -and hell, and is most serious in his religion, and most industrious to -please his God, this man shall be accounted proud. - -3. He that will not forsake his God and betray the truth, and wound -his conscience by wilful sin, but will do as Daniel and the three -confessors did, Dan. vi. 3, and answer as they answered, will be -accounted proud. But it is no pride to prefer God before men, and to -fear damnation more than imprisonment or death. The army of martyrs -did not in pride prefer their own judgments before their superiors -that condemned them; but they did it in obedience to God and truth, -when that was revealed to babes, which was hid from the wise, and -prudent, and great, and noble of the world. - -4. When those that are faithful to the honour of Christ's sovereignty, -dare not approve of papal usurpations, against his laws, and over his -church, and the consciences of his subjects, they shall by the popish -usurpers be called proud and despisers of government; as if a usurper of -the kingly power should call us proud, because we dare not consent to -his pride; or call us traitors, for not being traitors as he is himself. - -5. When a man that hath the sense of the matters of God and men's -salvation upon his heart, is zealous and diligent to teach them to -others, and if he be a minister, be fervent and laborious in his -ministry, he is called proud, as one that must needs have all men of -his mind: though compassion to souls, and aptness to teach, and -preaching instantly in season and out of season, be his necessary duty -required of God. And what is the ministry for, but to change men's -minds, and bring them to the full obedience of the truth? - -6. If a man understand the truth, in any point of divinity better than -most others, and holdeth any truth which is there in credit, or -commonly received, he shall be accounted proud, for presuming to be so -singular, and seeming wiser than those that think they are wiser than -he. But humility teacheth us not to err for company, nor to grow no -wiser when once we arrive at the common stature; nor to forsake the -truth which others understand not, nor to forbear to teach it because -it is not known already. If some of the pastors in Abassia, Syria, -Armenia, Russia, Greece, or Italy, or Spain, were as wise as the -ministers in England are, it were no evidence of their pride. - -7. If a man that understandeth any thing contrary to the judgment of -another, cannot forsake it, and think or say as another would have -him; especially if you contradict him in disputation; he will take it -to be your pride, and overvaluing your own understanding, and being -too tenacious of your own conceits.[199] Erroneous men that in their -pride are over eager to have others of their mind, will call you proud -because you yield not to their pride. They think that the evidence is -so clear on their side, that if you were not proud you could not -choose but think as they do. - -8. Some humble men are naturally of a warm and earnest manner of -discourse; and their natural heat and eagerness of speech is frequently -misjudged to come from pride, till fuller acquaintance with their -humble lives do rectify the mistake.[200] It is written of Bishop Hooper -the martyr, that "those that visited him once, condemned him of -over-austerity; they that repaired to him twice, only suspected him of -the same; those that conversed with him constantly, not only acquitted -him of all morosity, but commended him for sweetness of manners: so that -his ill nature consisted in other men's little acquaintance with him." -Tho. Fuller's Church Hist. lib. 7, p. 402, and Godwin in Glocest. -Bishops. The same is true of very many worthy men.[201] - -9. If we zealously contend for the faith or the peace of the church -against heretical or dividing persons, and their dangerous ways, they -will call us proud, though God command it us; Jude 3, especially if we -"avoid them, and bid them not God speed," Tit. iii. 10; 2 John 10. - -10. When a man of understanding openeth the ignorance of another, and -speaketh words of pity concerning him, though it be no more than truth -and charity command, they will be taken to be the words of -supercilious pride. - -11. That plain dealing in reproof which God commandeth, especially to -his ministers, towards high and low, great and small, and which the -prophets and servants of God have used, will be misjudged as arrogancy -and pride, Amos vii. 12, 13; 2 Chron. xxv. 16; Acts xxiii. 4. As if it -were pride to be true to God, and to pity souls, and seek to save -them, and tell them in time of that which conscience will more closely -and terribly tell them of, when it is too late. - -12. Self-idolizing papists accuse their inferiors for pride, if they -do but modestly exercise a judgment of discretion about the matters -that their salvation is concerned in, and do not implicitly believe as -they believe, and forbear to prove or try their sayings, and swallow -not all without any chewing, and offer to object the commands of God -against any unlawful commands of men.[202] As if God were contented to -suspend his laws, whenever man's commands do contradict them; or -humility required us to please and obey men at the price of the loss -of our salvation.[203] They think that we should not busy ourselves to -inquire into such matters, but trust them with our souls, and that the -Scriptures are not for the laity to read, but they must wholly rely -upon the clergy: and if a layman inquire into their doctrines or -commands, they say as David's brother to him, 1 Sam. xvii. 28, "With -whom hast thou left the sheep in the wilderness? I know thy pride, and -the naughtiness of thy heart." - -13. If a zealous, humble preacher of the gospel, that preacheth not -himself but Christ, be highly esteemed and honoured for his work's -sake, 1 Thess. v. 12, 13, and crowded after, and greatly followed by -those that are edified by him, it is ordinary for the envious, and the -enemies of godliness, to say that he is proud, and preacheth to draw -disciples after him, and to be admired by men; for they judge of the -hearts of others by their own: as if they knew not that Christ and his -most excellent servants have been crowded after without being thereby -lifted up, or chargeable with pride. As the sun is not accusable for -being beheld and admired by all the world; nor fire and water, earth -and air, food and rest, for being valued by all. Little do they know -how deep a sense of their own unworthiness is renewed in the hearts of -the most applauded preachers, by the occasion of men's estimation and -applause, and how much they desire that none may overvalue them, and -turn their eye from the doctrine upon the person: and how oft they cry -out with the laborious apostle, "Who is sufficient for these things?" -And how oft they are tempted to cast off all through fear and sense of -their unfitness, when the envious dullards fearlessly utter a dry -discourse, and think that they are wronged because they are not -commended and followed as much as others. They think the common sense -of all the faithful, and the love of truth, and care of their -salvation, must be called pride, because it carrieth men to prefer the -means which is fitted best to their edification and salvation. - -14. If an humble christian have, after much temptation and a holy life, -attained to well-grounded persuasions of his salvation, and be thankful -to God for sanctifying him, and numbering him with his little flock, -when the world lieth in wickedness, he will be taken for proud by -ungodly men, that cannot endure to hear beforehand of the difference -which the judgment of God will declare between the righteous and the -wicked: as if it were pride to be happy or to be thankful. - -15. If a man that is falsely accused or slandered, shall modestly deny -the charge, and use that lawful means which he oweth to his own -vindication, he will be accused of pride because he contradicteth -proud accusers, and consenteth not to belie himself; yea, though the -dishonour of religion, and the hinderance of men's salvation, be the -consequent of his dishonour. - -16. Many of the poor do mistake their superiors to be proud, if their -apparel be not in fashion and value almost like their own, though it -be sober and agreeable to their rank. - -17. Some are of a more rustic or careless disposition, unfit for -compliment; and some are taken up with serious studies and -employments, so contrary to compliment, that they have neither time -nor mind for the observance of the humours of complimental persons, -who, because they expect it, and think they are neglected, do usually -accuse such men of pride.[204] - -18. Some are of a silent temper, and are accused for pride, because -they speak not to others as oft as they expect it. - -19. Some are naturally unapt to be familiar till they have much -acquaintance, and are so far from impudent that they are not bold -enough to speak much to strangers and take acquaintance with them, no, -though it be with their inferiors; and therefore are ordinarily -misjudged to be proud. - -20. Some have contracted some unhandsome customs in their speech or -gestures, which, to rash censurers, seem to come from pride, though it -be not so. By all these seemings the humble are judged by many to be -proud.[205] - -III. There are also many counterfeits of humility, by which the proud -are taken to be humble: as, 1. An accusing of themselves and bewailing -their vileness, through mere terror of conscience, as Judas, or the -constraint of affliction, as Pharaoh, or of the face of death. 2. A -customary confessing of such sins in prayer, or in speech with others, -which the best are used to confess, and the confessing of them is -taken rather to be an honour than a disgrace. 3. A religious -observance of those commandments and doctrines of men, which the -apostle speaketh of, Col. ii. 18-23, which have a "show of wisdom in -will-worship and humility, and neglecting of the body, not in any -honour to the satisfying of the flesh." 4. A holding of those tenets, -which doctrinally are most to man's abasement; but yet never humbled -themselves at the heart. 5. A discreet restraint of boasting, and such -a discommending of themselves, as tendeth to procure them the -reputation of modesty and humility. 6. An affected condescension and -familiarity with others, even of the lower sort, which may seem -humility, when the poorest have their smiles and courtesy; and yet may -be but the humility of Absalom, 2 Sam. xv. 3-6, the fruit of pride, -designed to procure the commendations of the world. 7. A choosing to -converse with their inferiors, because they would bear sway, and be -always the greatest themselves in the company: like Dionysius the -tyrant, that when he was dethroned, turned schoolmaster, that he might -domineer among the boys. 8. A constrained meanness of apparel, -provisions, and deportment; when poverty forceth men to speak and live -as if they were humble; whereas if they had but wealth and honours, -they would live as high as the proudest of them all. How quiet is the -bear when he is chained up! and how little doth serve a dog or a fox -when he can get no more! 9. An affected meanness and plainness in -apparel, while pride runs out some other way. He that is odiously -proud of his supposed wisdom, or learning, or holiness, or birth, or -great reputation, may in his very pride be above the womanish and -childish way of pride, in apparel, and such other little toys. 10. A -loathing and speaking against the pride of others, while he overlooks -his own, perhaps because the pride of others cloudeth him; as the -covetous hate others that are covetous, because they are the greatest -hinderers of their gain; as dogs fight for the bone which both would -have. Many more counterfeits of humility may be gathered, from what is -said before of the seemings of pride, whereto it is contrary. - -_Direct._ II. Observe the motions and discoveries of pride, towards -God and man, that it may not, like the devil, prevail by keeping out -of sight. Because this is the chief part of my work, I shall here -distinctly show you the signs and motions of it, in its several ways -against God and man. - - - _Signs of the worst part of Pride against God._ - -_Sign_ I. Self-idolizing pride doth cause men to glory in their -supposed greatness, when the greatness of God should show them their -contemptible vileness; and to magnify themselves, when they should -magnify their Maker. It makes the strong man glory in his strength, -and the rich man in his wealth, and the conqueror in his -victories;[206] and princes, and rulers, and lords of the earth, in -their dominions, and dignities, and power to do hurt or good to -others; and say as Nebuchadnezzar, Dan. iv. 30, "Is not this great -Babylon that I have built, for the house of the kingdom, by the might -of my power, for the honour of my majesty?" How hard is it to be great -and truly humble, and not to swell, and be lifted up in heart, as they -rise in power! This God abhorreth as unsuitable to worms, and dust, -and injurious to his honour, and will make them know that "power, and -riches, and strength are his, and that the Most High doth rule in the -kingdom of men, and giveth it to whom he will," Dan. iv. 32. - -_Sign_ II. Pride causeth men to set up their supposed worth and -goodness above or against the Lord: so that they make themselves their -principal end, and practise that which some of late presume to teach, -that it is not God that can or ought to be man's end, but himself alone: -as if we were made only for ourselves, and not for our Creator. Pride -makes men so considerable in their own esteem, that they live wholly to -themselves, as if the world were to stand or fall with them: if they be -well, all is well with them; if they are to die, they take it as if the -world were at an end. They value God, but as they do their food, or -health, or pleasure, even as a means to their own felicity; not as -preferring him before themselves, nor making him the chiefest in their -end.[207] They love themselves much better than God: and so far is man -fallen from God to himself, that he feeleth himself disposed to this as -strongly, as that he taketh it to be his primitive nature, and therefore -warrantable, and that it is impossible to go higher. - -[Sidenote: How God is man's end.] - -God is to be man's end, though we can add nothing to him. The highest -love supposeth no want in him that we love, but an excellency of -glory, wisdom, and goodness, to which all our faculties offer up -themselves in admiration, love, and praise: not only for the delights -of these, nor only that our persons may herein be happy; but chiefly -that God may have his due, and his will may be pleased and fulfilled; -and because his excellencies deserve all this from men and angels. -When we love a man of wonderful learning, and wisdom, and meekness, -and charity, and holiness, and other goodness, it is not chiefly for -ourselves that we love him, that we may receive something from him; -for we feel his excellency command our love, though we were sure that -we should never receive any thing from him: nor is the delight of -loving him our chief end, but a consequent, or the lesser part of our -end; for we feel that we love him before we think of the delight.[208] -The admiration, love, and praise of God our ultimate end, hath no end -beside their proper object; for it is itself the final act, even man's -perfection. Amiableness magnetically attracteth love: if you ask an -angel why he loveth God, he will say, because he is infinitely -amiable: and though in such motions nature secretly aimeth at its own -perfection and felicity, and lawfully interesteth itself in this final -motion, yet the union being of such as are infinitely unequal, oh how -little do the glorified spirits respect themselves in comparison of -the blessed, glorious God! See what I said of this before, chap. iii. -direct. xi. and xv. - -_Sign_ III. Pride maketh men more desirous to be over-loved -themselves, than that God be loved by themselves or others. They would -fain have the eyes and hearts of all men turned upon them, as if they -were as the sun, to be admired and loved by all that see them. - -_Sign_ IV. Pride causeth men to depend upon themselves, and contrive -inordinately for themselves, and trust in themselves; as if they lived -by their own wit, and power, and industry, more than by the favour and -providence of God. Isa. ix. 9; Obad. 3. - -_Sign_ V. Pride makes men return the thanks to themselves which is due -to God for the mercies which they have received. God is thanked by -them but in compliment; but they seriously ascribe it to their care, -or skill, or industry, or power, Dan. iv. 30; they sacrifice to their -net, Hab. i. 16, and say, Our hand, our contrivance, our power, our -good husbandry hath done all this.[209] - -_Sign_ VI. Pride setteth up the wisdom of a foolish man against the -infinite wisdom of God; it makes men presume to judge their Judge, and -judge his laws, before they understand them; and to quarrel with all -that they find unsuitable to their own conceits; and say, How -improbable is this or that! and how can these things be? He that -cannot undo a pair of tarrying irons, or unriddle a riddle till it be -taught him, which afterwards appeareth plain, will question the truth -of the word of God about the most high, unsearchable mysteries. Proud -men think they could mend God's word, and they could better have -ordered matters in the world, and for the church, and for themselves, -and for their friends, than the providence of God hath done.[210] - -_Sign_ VII. Pride maketh men set up their own love and mercy above the -love and mercy of God. Augustine mentioneth a sort of heretics called -Misericordes, merciful men; and Origen was led hereby into his errors. -When they think of hell fire, and the number of the miserable, and the -fewness of the saved, they consult with their ignorant compassion, and -think that this is below the love and mercy which is in themselves, -and that they would not thus use an enemy of their own; and therefore -they censure the holy Scriptures, and pride inclineth them strongly to -unbelief; while they forget the narrowness and darkness of their -souls, and how unfit they are to censure God, and how many truths may -be unseen of them, which would fully satisfy them if they knew them; -and how quickly God will show them that which shall justify his word -and all his works, and convince them of the folly and arrogancy of -their unbelief and censures. - -_Sign_ VIII. Pride makes men pretend to be more just than God; and to -think that they could more justly govern the world; and to censure -God's threatenings, and the sufferings of the good, and the prosperity -of the wicked, as things so unjust, as that they thereby incline to -atheism. So James and John would be more just than Christ, and call -down fire on the rejecters of the gospel; and the prodigal's brother, -Luke xv. repined at his father's lenity. - -_Sign_ IX. Pride maketh men slight the authority and commands of God, -and despise his messengers, and choose to be ruled by their own -conceits, and lusts, and interest, Jer. xiii. 15, 17; xliii. 2, 3; -when the humble tremble at his word, and readily obey it, Isa. lvii. -15; Neh. ix. 16, 29; Isa. ix. 9. - -_Sign_ X. A proud man in power will expect that his will be obeyed -before the will of God; and that the subjects of God displease their -Master rather than him: he will think it a crime for a man to inquire -first what God would have him do; or to plead conscience and the -commands of the God of heaven, against the obeying of his unjust -commands. If he offer you preferment, as Balak did Balaam, he looketh -you should be more taken with it, than with God's offer of eternal -life: if he threaten you, as Nebuchadnezzar did the three witnesses, -he looks that you should be more afraid of him than of God, who -threateneth your damnation; and is angry if you be not. - -_Sign_ XI. A proud man is more offended with one that would question -his authority, or speak diminutively of his power, or displease his -will, or cross his interest, than with one that sinneth against the -authority, and will, and interest of God. He is much more zealous for -himself and his own honour, than for God's; and grieved more for his -own dishonour, and hateth his own enemies more than God's; and can -tread down the interest of God and souls, if it seem but necessary to -his honour or revenge: he is much more pleased and delighted with his -own applause, and honour, and greatness, than with the glory of God, -or the fulfilling of his will. - -_Sign_ XII. Proud men would fain steal from God himself the honour of -many of his most excellent works.[211] If they are rulers, they are -more desirous that the thanks for the order and peace of societies, be -given by the people to them, than unto God. If they are preachers, -they would fain have more than their due, of the honour of men's -conversion and edification: if they are pastors, they would encroach -upon Christ's part of the government of his church. If they be -bountiful to the poor, and do any good works, they would have more of -the praise than belongeth to a steward, or messenger that delivereth -the gifts of God. If they be physicians, they would have the real -honour of the cure, and have God to be but a barren compliment: like -the atheistical physician, that reviled and beat his patient for -thanking God that he was well, When, saith he, it was I that cured -you, and do you thank God for it? - -_Sign_ XIII. A proud man will give more to his honour than to God: his -estate is more at the command of his pride, than of God. He giveth -more in the view or knowledge of others, than he could persuade -himself to do in secret. He is more bountiful in gifts that tend to -keep up the credit of his liberality, than he is to truly indigent -persons: it is not the good that is done, but the honour which he -expecteth by it, which is his principal motive. He had rather be scant -in works of greatest secret charity, than in apparel, and a comely -port, and the entertaining of friends, or any thing that is for -ostentation, and for himself. - -_Sign_ XIV. A proud man would have as great a dependence of others upon -him as he can. He would have the estates, and lives, and welfare of all -others at his will and power; that he might be much feared, and loved, -and thanked, and that many may be beholden to him as the god or great -benefactor of the world. He is not contented that good is done, and -men's wants supplied, unless he have the doing of it, that so he may -have the praise. If he save his enemy, it is but to make him beholden to -him, and be said to have given him his life. Fain he would be taken to -be as the sun to the world, which mankind cannot be without. - -_Sign_ XV. A proud man is very patient when men ascribe to him that -which he knoweth to be above his due, though it be to the injury of God. -He can easily forgive those that value and love him more than he -deserveth, though they sin in doing it. He is seldom offended with any -for over-praising him; nor for reverencing or honouring him too much; -nor for setting him too high, or for giving or ascribing too much power -to him; nor for obeying him before God himself. He careth not how much -love, and honour, and praises, and thanks he hath; when an humble soul -saith, as Psal. cxv. 1, "Not unto us, O Lord, not unto us, but unto thy -name give the glory:" and as the angel to John, that would have -worshipped him, "See thou do it not, for I am thy fellow-servant." They -know God will not give "his glory to another," Isa. xlii. 8. "In his -temple every one speaketh of his glory," Psal. xxix. 9. But of -themselves they say, "I am a worm and no man," Psal. xxii. 6. I am less -"than the least of all thy mercies," Gen. xxxii. 10; "less than the -least of all saints," Eph. iii. 8; the chiefest of sinners, 1 Tim. i. -15: how unfit am I for so much love, and praise, and honour! - -_Sign_ XVI. A proud man would have his reason to be the rule of all -the world, or at least, of all that he hath to do with. If there were -laws or canons to be made, he would have the making of them: he would -have all men take his counsel, as an oracle: he would have all the -world of his opinion; and sets more by those that thus esteem him and -are of his opinion, and yield to all that he saith and doth, than by -those that most earnestly desire to conform their minds to the word of -God, and differ from him in the understanding of any part of it. He -loveth them better that inquire of him and take his word, than them -that inquire of the word of God. Though he cannot deny but it is God's -prerogative to be infallible, and the rule of the world. - -_Sign_ XVII. A proud man affecteth the reputation of God's immutability -as well as his infallibility. He will stand to an error when once he -hath vented it, and resist the truth when once he hath appeared against -it, to avoid the dishonour of being accounted mutable, or one that -formerly was deceived. His pride keepeth him from repenting of any fault -or error that he can but find a cloak for. If he have done wrong to God -and mischief to the church, he will do as much more to make it good, and -justify it by any cruelty or violence. If he have once done you wrong, -he will do more for fear of seeming to have wronged you. If he have -slandered you, he will stab or hang you if he can, to justify his -slander, rather than seem so mutable as to retract it. - -_Sign_ XVIII. A proud man affecteth a participation of God's -omniscience, and is eager to know more than God revealeth (if he be an -inquiring man whose pride runneth this way). Thus our first parents -sinned, by desiring to be as God in knowledge. This hath filled the -world with proud contentions, and the church with divisions; while -proud wits heretically make things unrevealed the matter of their -ostentation, imposition, censures, or furious disputes; while humble -souls are taken up in studying and practising things revealed, and -keep themselves within God's bounds, as knowing that God best knoweth -the measure fittest for them, and that knowledge is to be desired and -sought, but so far as it is useful to our serving or enjoying God, and -the good which truth revealeth to us; and that knowledge may else -become our sorrow, Eccl. i. 1, 8, and truth the instrument to torment -us, as it doth the miserable souls in hell. - -_Sign_ XIX. A proud man is discontented with his degree, especially if -it be low. He would be higher in power, and honour, and wealth; yea, -he is never so high but he would fain be one step higher. If he had a -kingdom, he would have another: and if he had the dominions of the -Turkish or Tartarian emperor, he would desire to enlarge them, and to -have more; and would not be satisfied till he had all the world. Men -feel not this in their low condition; they think, If I had but so much -or so much, I would be content: but this is their ignorance of the -insatiable pride that dwelleth in them. Do you not see the greatest -emperors on earth still seeking to be greater. Every man naturally -would be a pope, the universal monarch of the world. And every such -pope would have both swords, and have princes and people wholly at -their will: and when they have no mind to hurt, they would have power -to hurt; that all the world might hold their estates, and liberties, -and lives, as by their clemency and gift, and they might be as God to -other men. And if they had attained this, pride would not stop, till -it had caused them to aspire to all the prerogatives of God, and to -depose him, and dethrone him of his Godhead and majesty, that they -might have his place. - -_Sign_ XX. A proud man would fain have God's independency. Though need -make him stoop, yet he would willingly be beholden to none. Not only -because in prudence he would keep his liberty, and not be -unnecessarily the servant of men, nor under obligations to serve them -in any evil way (for so the humblest would fain be independent); but -because he would be so great, and high, as to scorn to lean on any -other. Thus you see how pride is that great idolatry that sets up man -as in the place of God. - - - _Signs of the next Degrees of Pride as against God._ - -_Sign_ I. A proud heart is very hardly brought to see the greatness of -its sins, or to know its emptiness of grace, or to be convinced of its -unpardoned, miserable state, or of the justice of God if he should damn -it to everlasting torments.[212] Concerning others it may confess all -this; but hardly of itself. Its own unbelief and averseness from God and -holiness, seemeth to it a small and tolerable fault; its own pride, and -lust, and worldliness, and sensuality, seem not to be so bad as to -deserve damnation; much less the smallest sin which it committeth. -Though customarily they may say that God were just, if he did condemn -them, yet they believe it not at the heart. The most convincing preacher -shall have much ado to bring a proud man heartily to confess that he is -an enemy to God, a child of wrath, and under the guilt of all his sins, -and sure to be condemned unless he be converted. He will confess that he -is a sinner, or any thing else which the most godly must confess, or -which doth not conclude him to be in a damnable, unrenewed state. But to -make an ungodly man know that he is ungodly, and an impenitent person -know that he is impenitent, and an unsanctified person know that he is -unsanctified, is wonderful hard, because that pride hath dominion in -them. "Are we blind also?" say the proud, incorrigible Pharisees to -Christ, John ix. 40. - -_Sign_ II. A proud heart doth so much overvalue all that is in itself, -that every common grace or duty doth seem to it to be a state of -godliness. Their common knowledge seemeth to them to be saving -illumination: every little sorrow for their sin, or wish that they had -done better, when they have had all the sweetness of it, doth go with -them for true repentance; their heartless lip-labour goes for -acceptable prayer; their image of religion seemeth to them to be the -life of godliness; they take their own presumption for true faith, and -their false expectation for christian hope, and their carnal security -and blockish stupidity for spiritual peace of conscience, and their -desperate venturing their souls upon deceit they take for a trusting -them with God. If they forbear but such sins as their flesh can spare, -as unnecessary to its ease, provision, or content, yea, or such sins -as the flesh commandeth them to forbear, as tending to their -dishonour in the world, they take this for true obedience to God. -Because they had rather have heaven than hell, when they must leave -the earth, whether they will or no, they think that they are -heavenly-minded, and lay up their treasure there, and take it for -their portion: because conscience sometimes troubleth them for their -sin, they think they renew a sincere repentance, and think all is -pardoned, because they daily ask for pardon. Their forced submission -to the hand of God they take for patience; and a "Lord, have mercy on -us, and forgive us, and save us," they take for a true preparation for -death. Thus pride deceiveth sinners, by making them believe that they -have what they have not, and do what they do not, and are something -when they are nothing, Gal. vi. 3, and by multiplying and magnifying -the little common good that is in them. - -_Sign_ III. A proud heart hath very little sense of the necessity of a -Saviour, to die for his sins, and satisfy God's justice, and reconcile -him to God: notionally he is sick of sin; and notionally he thinks he -needeth a physician; but practically, at the heart he feeleth little of -his disease, and therefore little sets by Christ. He feeleth not that -which should thoroughly acquaint him with the reasons of this blessed -work of our redemption; and therefore indeed is a stranger to the -mystery, and an unbeliever at the heart, and would turn apostate if the -trial were strong enough. He never felt himself a condemned man, under -the curse and wrath of God, and liable to hell; and therefore never lay -in tears with Mary at his Saviour's feet, nor melted over his bleeding -Lord; nor feelingly said with Paul, "He came to save sinners, of whom I -am chief;" nor "esteemed all things as loss and dung for the knowledge -of Christ, that he might be found in him," Phil. iii. 7, 8. He is a -christian but as a Turk is a Mahometan, because it is the religion of -the king, and the country in which he was bred. - -_Sign_ IV. A proud heart perceiveth not his own necessity of so great -a change as a new birth, and of the Holy Ghost to give him a new -nature, and plant the image of God upon him. He findeth perhaps some -breaches in his soul; but he thinks there needs no breaking of the -heart for them, nor pulling all down and building up his hopes anew. -Amending his heart, he thinks may serve the turn, without making it -and all things new, 2 Cor. v. 17. The new creature he taketh to be but -baptism, or some patching up of the former state, and amending some -grosser things that were amiss. He will confess that without Christ -and grace we can do nothing, but he thinketh this grace is an ordinary -help. Whereas an humble soul is so emptied of itself, and perceiveth -its deadness and insufficiency to good, that it magnifieth grace, and -is wondrous thankful for it, as for a new and spiritual life. - -_Sign_ V. A proud heart hath so little experimental sense of the great -accusations which Scripture bringeth against the corrupted heart of man, -that it is easily drawn into any heresy which denieth them: as about our -original sin, and misery, and need of a Saviour; about the desperate -wickedness of the heart, and man's insufficiency and impotency to good, -yea, averseness from it: whereas humble men are better acquainted with -the sin within them, that beareth witness to all these truths.[213] - -_Sign_ VI. The proud are insensible of the need and reason of all that -diligence to mortify the flesh, and subdue corruptions, and watch the -heart, and walk with God in holiness of life, which God requireth. He -saith, what need all this ado? he feeleth not the need of it, and -therefore thinks it is more ado than needs. But the humble soul is -sensible of that within him that requireth it, and justifieth the -strictest ways of God. The rich think they have no need to labour, but -labour is a poor man's life and maintenance; if he miss it a day, he -feeleth the want of it the next. - -_Sign_ VII. Proud men are much insensible of the want of frequent and -fervent prayer unto God. Begging is the poor man's trade: the humble -soul perceives the need of it: he finds as constant need of God, as of -air, or bread, or life itself. And he knoweth that the exercise of our -desires and faith, and the expression by prayer of our dependence upon -God, is the way appointed for our supply. But the proud are -full-stomached, and think this earnest, frequent praying is but -hypocritical, needless work, and they cannot make a trade of begging, -and therefore they are sent empty away. - -_Sign_ VIII. A proud man is a great undervaluer of all mercies, and -unthankful for them; but especially for spiritual mercy. He receiveth it -customarily, as if it were his due; and customarily gives God thanks. -But though he may rejoice in the prosperity of his flesh, yet he is a -stranger to holy thankfulness to God; and thinks diminutively of mercy; -yea, he is discontent, and murmureth if God give him not as much as he -desireth. Whereas the humble confess themselves unworthy of the least, -Gen. xxx. 10; 2 Chron. xxxii. 24-26. Hezekiah's lifting up and -unthankfulness go together. A poor man will be very thankful for a penny -or a piece of bread, which the rich would reject as a great indignity. - -_Sign_ IX. Proud men are always impatient in their afflictions. If -they have a stoutness or stupidity, yet they have not christian -patience: they take it as if God used them hardly, or did them wrong. -But the humble know that they deserve much worse, and that the mercy -that is left them is contrary to their desert; and therefore say with -the humbled church, Micah vii. 9, "I will bear the indignation of the -Lord, because I have sinned against him." Lam. iii. 22, "It is because -his compassions fail not, that we are not consumed." - -_Sign_ X. Proud men are fearless of temptations, and confident of -their strength and the goodness of their hearts. They dare live among -snares, in pomp and pleasure, faring deliciously every day; among -plays, and gaming, and lascivious company and discourse, and fear no -hurt; their pride making them insensible of their danger, and what -tinder and gunpowder is in their natures, for every spark of -temptations to catch fire in. But the humble are always suspicious of -themselves, and know their danger, and avoid the snare. Prov. xiv. 16, -"A wise man feareth and departeth from evil; but the fool rageth and -is confident." Prov. xxii. 3, "A prudent man foreseeth the evil and -hideth himself: but the simple pass on and are punished." - -_Sign_ XI. Pride maketh men murmur if the work of God be never so well -done, if they had not the doing of it; and sometimes by contending to -have the honour of doing it, they destroy the work. If they are -officers of Christ, they look more at the power than their obligation; -at the dignity than at the duty; and at what the people owe to them, -than what they owe to God and to the people. They are like dogs that -snarl at any other that would partake with them, or come into the -house. They say not as Moses, "Would all the Lord's people were -prophets." Yea, the peace and unity of church and state is often -sacrificed to this cursed pride. - -_Sign_ XII. Pride makes men ashamed of the service of God, in a time and -place where it is disgraced by the world; and if it have dominion, -Christ and holiness shall be denied or forsaken by them, rather than -their honour with men shall be forsaken. If they come to Jesus, it is as -Nicodemus did, by night: they are ashamed to own a reproached truth, or -scorned cause, or servant of Christ. If men will but mock them with the -nick-names or calumnies hatched in hell, they will do as others, or -forbear their duty: a scorn will do more to make them forbear praying in -their families to God, than the lion's den would do with Daniel, or the -fiery furnace with the three confessors, Dan. iii. and vi. Especially if -they be persons of honour and greatness in the world, then God must be -merciful to them while they bow down in the house of Rimmon. As the rich -man, Luke xviii. 23, when he heard Christ's terms, "was very sorrowful, -for he was very rich;" so these, because their honours and dignities are -so great, do think them too good to let go for the sake of Christ. Had -they but the proportion of the obscure vulgar to lay down, they could -forsake it; but they cannot forsake so fair a portion, nor endure the -reproach of so honourable a name. But oh what contemptible things are -these to a humble soul! He marvelleth what dreaming worldlings find, in -the doting thoughts and breath of fools, which men call honour, that -they should prefer it before the honour of God, and their real honour; -when Christ hath told them, Mark viii. 31, that "whosoever shall be -ashamed of him and his words, in an adulterous and sinful generation, of -him also shall the Son of man be ashamed, when he cometh in the glory of -his Father with his holy angels." I now proceed to the signs of pride in -particular duties. - - - _The Signs of Pride in and about Religious Duties._ - -_Sign_ I. A proud person is most solicitous in and about that part of -duty which is visible to man, and tendeth to advance him in men's -esteem: and therefore he is more regardful of the outside, than of the -inside; of the words, than of the heart.[214] He taketh much pains, if -he be a preacher, to cast his sermon into such a form as tendeth to -set forth his parts, according to the quality of them that he would -please. If he live where wit is valued above grace, or pedantic -gingling above a solid, clear, judicious, masculine discourse, he -bends himself to the humour of his auditors, and acts his part as a -stage-player for applause. If he live where serious, earnest -exhortations are in more request, he studieth to put an affected -fervency into his style, which may make the hearers believe that he -believes himself, and to seem to be what indeed he is not, and to feel -what he feeleth not: but all this while about his heart he is little -solicitous; and takes small pains to affect it with the reverence of -God, and with a due estimation of his truth, and a due compassion of -men's souls, and indeed to believe and feel what he would seem to -believe and feel. So also in prayer and discourse, his chief study is -to speak so as may best procure applause; and it is seldom that he is -so cunning as to hide this his design from the observation of -judicious men that know him: they may usually perceive that he is the -image of a preacher or christian, by affectation forcing himself to -that which he is not truly serious in. He is sounding brass, a -tinkling cymbal, a bladder full of wind, a skin full of words; wise -and devout in public on the stage, but at home and with his companions -in his ordinary converse, he is but common, if not unclean. He is the -admiration of fools, and the compassion of the wise; an oracle at the -first congress to those that know him not, and the pity of those that -have seen him at home, and without his mask: he is like proud -gentlewomen that bestow a great part of the morning in mundifying and -adorning themselves when they are to be seen, and go abroad, but at -home are very homely. And usually the proud, being hypocrites, are -secret haters of the most serious, and judicious christians; because -these are more quick-sighted than others, to see through the cloak of -their hypocrisy; unless as their charity, constraining them to conceal -their fears and jealousies, may reconcile the hypocrite to them. - -_Sign_ II. Proud men are apt to put on themselves to any public duty -which may tend to magnify them or set out their parts, and think -themselves fitter to be preferred before others, and employed, than -indeed they are.[215] They are forward to speak in preaching or -praying among others, or in ordinary talk; a little knowledge maketh -them think that they are fit to be preachers: whereas the humble say -with Moses, "Who am I that I should go unto Pharaoh?" &c. Exod. iii. -11. "I am not eloquent, but slow of speech.--O my Lord, send I pray -thee by the hand of him whom thou wilt send," Exod. iv. 13. Or, as -Isaiah, chap. xvi. 5, "Woe is me, for I am undone, because I am a man -of unclean lips!" &c.; or as Paul, 2 Cor. ii. 16, "Who is sufficient -for these things?" How many a sermon hath pride both studied and -preached! And how many a prayer hath it formed! And how well are they -like to be heard of God! - -_Sign_ III. The proud are loth to be clouded by the greater abilities -of others: they are content that weaker men pray or preach with them, -that will not obscure but put off their parts, that they may have the -pre-eminence; as a dwarf, that makes another seem a proper man. They -are less troubled that God and the gospel is dishonoured by the -infirmities, insufficiency, and faults of others, than that their -glory is obscured by worthier men, though God be honoured and his work -promoted.[216] Whereas the humbled person wisheth from the bottom of -his heart, that all the Lord's people were prophets, that all men -could preach, and pray, and discourse, and live much better than he -doth himself, though he would also be as good as they. He is glad when -he heareth any speak more judiciously, powerfully, and convincingly -than he, rejoicing that God's work is done, whoever do it; for he -loveth wisdom and holiness, truth and duty, not only because it is his -own, but for itself, and for God, and for the souls of others. A proud -man envieth both the parts, and work, and honour of others; and is -like the devil, repining at the gifts of God; and the better and wiser -any one is the more he envieth him: he is an enemy to the fruits of -God's beneficence; as if he would have God less good and bountiful to -the world, or to any but himself, and such as will serve his party, -and interest, and honour with their gifts: his eye is evil because God -is good. If others be better spoken of than himself, as more learned, -able, wise, or holy, it kindleth in his breast a secret hatred of -them, unless they are such whose honour is his honour, or -contributeth thereto; whereas the holy, humble soul, is sorry that he -wants what others have, but glad that others have what he wants. He -loveth God's gifts wherever he seeth them; yea, though it were in one -that hateth him. He would not have the world to be shut up in a -perpetual night, because he may not be the sun; but would have them -receive that by another which he cannot give them, and is glad that -they have a sun though it be not he. Though some preached Christ of -envy and strife, of contention, and not sincerely, to add afflictions -to his bonds, yet Paul rejoiced, and would rejoice, that Christ was -preached, Phil. i. 15-18. - -_Sign_ IV. When the proud man is praying or preaching, his eye is -principally upon the hearers, and from them it is that his work is -animated, and from them that he fetcheth principally the fire or -motives for his zeal. He is thinking principally of their case, and -all the while fishing for their love, and approbation, and applause; -and where he cannot have it, the fire of his zeal goeth out. Whereas, -though the humble subordinately look at men, and would do all to -edification, yet it is not to be loved by them, so much as to exercise -love upon them; nor to seek for honour and esteem from them, so much -as to convert and save them: and it is God that he chiefly eyeth and -regardeth; and from him that he fetches his most powerful motives; and -it is his approbation that he expecteth: his eye and heart is so upon -the auditors as to be more upon God; he would feed the sheep, but -would please the Lord and Owner of them. - -_Sign_ V. A proud man after his duty is more inquisitive how he was -liked by men, and what they think or say of him, than whether God and -conscience give him their approbation. He hath his scouts to tell him -whether he be honoured or dishonoured: this is the return of prayer that -he looks after; this is the fruit of preaching which he seeks to reap. -But these are inconsiderable things to a serious, humble soul; he hath -God to please, his work to do, and sets not much by human judgment. - -_Sign_ VI. A proud man is more troubled when he perceiveth that he is -undervalued and misseth of the honour which he sought, than that his -preaching succeeds not for the good of souls, or his prayers prevail -not for their spiritual good.[217] Every man is most troubled for -missing that which is his end. To do good and get good is the end of -the sincere, and this he looks after, and rejoiceth if he obtain it, -and is troubled if he miss it. To seem good, and wise, and able is the -proud man's end; and if the people honour him, it puffs him up with -gladness, as if he were a happy man; and if they slight him or despise -him, he is cast down, or cast into some turbulent passion, and falls a -hating or wrangling with them that deny him the honour he expects, as -if they did him a heinous wrong: as if a physician should want both -skill and care to cure his patients, but hateth and revileth them, -because they prefer another that is abler, and will not die to secure -his honour, or magnify his skill for killing their friends. The proud -man's honour is his life and idol. - -_Sign_ VII. The heart of the proud is not inclined to humbling duties, -to penitent confessions, and lamentations for sin, and earnest prayer -for grace and pardon; but unto some formal observances and lip-labour, -or the Pharisee's self-applause, "I thank thee that I am not as other -men, nor as this publican." Not but that the humblest have great -cause to bless God for their spiritual mercies and his differencing -grace; but the proud thank God for that which they have not; for -sanctification, when they are unsanctified; and for justification, -when they are unjustified; and for the assured hope of glory, when -they are sure to be damned if they be not changed by renewing grace; -and for being made the heirs of heaven while they continue the heirs -of hell. And therefore the proud are least afraid of coming without -right or preparation to the sacrament of the body and blood of Christ: -they rush in with confident presumption; when the humble soul is -trembling without, as being oft more fearful to enter than it ought. - -_Sign_ VIII. Proud persons are of all others the most impatient of -church discipline, and uncapable of living under the government of -Christ. If they sin, they can scarce endure the gentlest admonition; -but if they are reproved sharply (or cuttingly) that they may be sound -in the faith, you shall perceive that they smart by their impatience. -But if you proceed to more public reproof and admonition, and call -them to an open confession of their sin to those whom they have -wronged, or before the congregation, and to ask forgiveness, and -seriously crave the prayers of the church, you shall then see the -power of pride against the ordinance and commands of God. How -scornfully will they spurn at these reproofs and exhortations! How -obstinately will they refuse to submit to their unquestionable duty! -And how hardly are they brought to confess the most notorious sins! or -to confess that it is their duty to confess them; though they would -easily believe that it is the duty of another, and would exhort -another to do that which they themselves refuse! The physic seemeth so -loathsome to them which Christ hath prescribed them, that they hate -him that bringeth it, and will die and be damned before they will take -it; but perhaps will turn again and all to rent you (unless where they -are restrained by the secular arm.) But if you proceed to reject them, -for their obstinate impenitency in heinous sin, from the visible -communion of the church, you shall then see yet more how contrary -pride is to the church order and government ordained by Christ. How -bitterly will they hate those that put them to such (necessary) -disgrace! How will they storm, and rage, and turn their fury against -the church; as if Christ's remedy were the greatest injury to them in -the world! You may read their character in the second Psalm. Therefore -Christ calleth men to come as little children into his school; or else -they will be unteachable and incorrigible, Matt. xviii. 3. - -_Sign_ IX. A proud man hath an heretical disposition, even when he -crieth out against heretics. He is apt to look most after matters of -dispute and contention in religion; obscure prophecies, God's decrees, -controversies which trouble the church more than edify, circumstances, -ceremonies, forms, outwards, orders, and words: and for his opinion in -these he must be somebody. - -_Sign_ X. A proud man is unsatisfied with his standing in communion with -the church of Christ, and is either ambitiously aspiring to a dominion -over it, or is inclined to a separation from it. They are too good to -stand on even ground with their brethren: if they be teachers or rulers -they can approve the constitution of the church; but otherwise it is too -bad for them to have communion with; they must be of some more refined -or elevated society: they are not content to come out and be separate -from the infidel and idolatrous world, but they must also come out and -be separate from the churches of Christ, consisting of men that make a -credible profession of faith and godliness. They think it not enough to -forbear sin themselves, and to have no fellowship with the works of -darkness, but reprove them, nor to separate from men as they separate -from Christ; but they will also separate from them in their duty, and -odiously aggravate every imperfection, and fill the church with clamours -and contentions, and break it into fractions by their schisms, and this -not for any true reformation or edifying of the body, (for how can -division edify it?) but to tell the world that they account themselves -more holy than the church.[218] Thus Christ himself was quarrelled with -as unholy by the Pharisees for eating with publicans and sinners; and -his disciples for not washing before meat, and observing the traditions -of the elders;[219] and for rubbing out corn to eat on the sabbath-day. -And they that will not be strict in their conformity to Christ, will be -righteous overmuch, and stricter than Christ would have them be, where -pride commandeth it. They will be of the strictest party and opinions, -and make opinions and parties that are stricter than God's commands; and -run into errors and schisms that they may be singular, from the general -communion of the church; and will be of a lesser than Christ's little -flock. - - - _Signs of Pride in common Converse._ - -_Sign_ I. Pride causeth subjects to be too quick in censuring the -actions of their governors, and too impatient of what they suffer from -them, and apt to murmur at them, and rebel against them. It makes -inferiors think themselves competent judges of those commands and -actions of their superiors, the reasons of which they never heard, nor -can be fit to judge of, unless they were of their council. It makes -them forget all the benefits of government, and mind only the burdens -and suffering part, and say as Korah, Numb. xvi. 3, "Ye take too much -upon you, seeing all the congregation are holy, every one of them, and -the Lord is among them: wherefore then lift ye up yourselves above the -congregation of the Lord?" Ver. 13, 14, "Is it a small thing that thou -hast brought us up out of a land that floweth with milk and honey, to -kill us in the wilderness, except thou make thyself altogether a -prince over us?--Wilt thou put out the eyes of these men?" Proud men -are impatient, and aggravate their disappointments, and think they -have reason and justice on their side. - -_Sign_ II. A proud man is more disposed to command than to obey, and -cannot serve God contentedly in a mean and low condition. He is never -a good subject, or servant, or child, for subjection seems a slavery -to him. He thinks it a baseness to be governed by another. He hath a -reason of his own, which still contradicteth the reason of his rulers, -and a will of his own that must needs be fulfilled, and cannot submit -or yield to government. He is still ready to step out of his rank, and -prepare for suffering by disorder, that he may taste the sweetness of -present liberty; as if your horse or cattle should break out from you -to be free, and famish in the winter, when snow depriveth them of -grass. Whereas the humble know it is much easier to obey than govern, -and that the valleys are the most fruitful grounds, and that it is the -cedars and mountain trees that are blown down, and not the shrubs, and -that a low condition affordeth not only more safety, but more -quietness and leisure to converse with God, and that it is a mercy -that others may be employed in his preservation, and keeping the -walls, and watching the house, while he may follow his work in -quietness and peace; and therefore willingly payeth honour and tribute -to whom it is due. - -_Sign_ III. If a proud man be a ruler, he is apt to be lifted up in -mind; and to despise his inferiors, as if they were not men, or he -were more. He is apt to disdain the counsels of the wise, and to scorn -admonition from the ministers of Christ, and to hate every Micaiah -that prophesieth not good of him, and to value none but flatterers, -and discountenance faithful dealers, and not endure to hear of his -faults. He is apt to fall out with the power of godliness, and the -gospel of Christ, as that which seemeth to cross his interest; and to -forget his own subjection to God, and the danger of his subjects. He -is more desirous to be obeyed by his inferiors, than himself to obey -his absolute Lord. He expecteth that his commands be obeyed, though -God command the contrary; and is more offended at the neglect of his -laws and honour, than at the contempt of the honour and laws of God. - -_Sign_ IV. If there be any place of office, honour, or preferment -void, a proud man thinks that he is the fittest for it; and if he seek -it he taketh it for an injury if another be preferred before him as -more deserving: and though they that had a hand in putting him by, and -preferring another, did it never so judiciously, and impartially, and -for the common good, without any respect to any friend or interest of -their own, yet all this will not satisfy the proud, who knoweth no -reason or law but selfishness; but he will bear a grudge to men for -the most righteous, necessary action. What ignorant men and impious -have we known displeased, because they were not thought worthy to be -teachers in the church! or because a people that knew the worth of -their souls, had the wit and conscience to prefer a worthier man -before them! What worthless men (in corporations and elsewhere) have -we seen displeased, because they were not chosen to be governors! So -unreasonable a sin is pride. - -_Sign_ V. A proud man thinks, when he looks at the works of his -superiors, that he could do them better himself, if he had the doing -of them. There is not one of them of a hundred but think that they -could rule better than the king doth, and judge better than the judge -doth, and perhaps preach better than the preacher doth, unless his -ignorance be so palpable as that he cannot question it. Absalom would -do the people justice better than his father David, if he were king. -If all the matters of church and commonwealth were at his disposal, -how confident is he that they should be well ordered, and all faults -mended; and oh! how happy a world should we have! - -_Sign_ VI. A proud man is apt to overvalue his own knowledge, and to be -much unacquainted with his ignorance: he is much more sensible of what -he knoweth, than how much he is wanting of what he ought to know: he -thinks himself fit to contradict the ablest divine, when he hath scarce -so much knowledge as will save his soul.[220] If he have but some -smattering to enable him to talk confidently of what he understandeth -not, he thinks himself fittest for the chair; and is elevated to a -pugnacious courage, and thinks he is able to dispute with any man, and -constantly gives himself the victory. If it be a woman that hath -gathered up a few receipts, she thinketh herself fit to be a physician, -and venture the lives of dearest friends upon her ignorant skilfulness; -when seven years' study more is necessary to make such novices know how -little they know, and how much is utterly unknown to them, and seven -years more to give them an encouraging taste of knowledge: yet pride -makes them doctors in divinity and physic by its mandamus, without so -much ado; and as they commenced, so they practise, in the dark: and to -save the labour of so long studies, can spare, and gravely deride, that -knowledge, which they cannot get at cheaper rates. And no wonder, when -it is the nature of pride and ignorance to cause the birth and increase -of each other. It were a wonder for an ignorant person to be humble; and -when he knoweth not what abundance of excellent truths are still unknown -to him, nor what difficulties there are in every controversy which he -never saw. How many studious, learned, holy divines would go many -thousand miles (if that would serve) to be well resolved of many doubts -in the mysteries of providence, decrees, redemption, grace, free-will, -and many the like, and that after twenty or forty years' study: when I -can take them a boy or a woman in the streets, that can confidently -determine them all in a few words, and pity the ignorance or error of -such divines, and shake the head at their blindness, and say, God hath -revealed them to themselves that are babes! yea, and perhaps their -confidence taketh dissenters for such heretical, erroneous, intolerable -persons, that they look upon them as heathens and publicans, and either -with the papists reproach and persecute them, or with the lesser sects -divide from them, as from men that receive not the truth: and thus pride -makes as many churches as there are different opinions. - -_Sign_ VII. Pride maketh men wonderful partial in judging of their own -virtues and vices in comparison of other mens. When the humble are -complaining of their weaknesses and sinfulness, and have much ado to -believe that they are any thing, or to discern the sincerity of their -grace; and think their prayers are as no prayers, and their duties so -bad that God will not regard them; the proud think well of all they -do, and are little troubled at their greater wants. They easily see -another man's failings; but the very same, or worse, they justify in -themselves. Their own passions, their own overreachings or injurious -dealings, their own ill words, are smoothed over as harmless things, -when other men's are aggravated as intolerable crimes. Another is -judged by them unfit for human societies, for less than that which -they cannot endure to be themselves reproved for, and will hardly be -convinced that it is any fault: so blind is pride about themselves. - -_Sign_ VIII. Pride makes men hear their teachers as judges, when they -should hear them as learners and disciples of Christ: they come not to -be taught what they knew not, but to censure what they hear, and as -confidently pass their judgment on it, as if their teachers wanted -nothing but their instructions to teach them aright. I know that no -poison is to be taken into the soul upon pretence of any man's -authority, and that we must prove all things, and hold fast that which -is good: but yet I know that you must be taught even to do this; and -that the pastor's office is appointed by Christ as necessary to your -good; and that the scholars that are still quarrelling with their -teachers, and readier to teach their masters than to learn of them, -and boldly contradicting what they never understood, are too proud to -become wise; and that humility and reason teacheth men to learn with a -sense of their ignorance, and the necessity of a teacher. - -_Sign_ IX. A proud man is always hard to be pleased, because he hath -too great expectations from others: he looks for so much observance -and respect, and to be humoured and honoured by all, that it is too -hard a task for any man to please him that hath much to do with him, -and hath any other trade to follow; he that will please him, must -either have little to do with him, and come but seldom in his way, or -else he must study the art of man-pleasing, compliment, and flattery, -till he be ready to commence doctor in it, and must make it his trade -and business, as nurses do to tend the sick, or quiet children. One -look, or word, or action, will every day fall cross, and some respect -or compliment will be wanting. And, as godly, humble men do justly -aggravate their sins from the greatness and excellency of God whom -they offend; so the proud man foolishly aggravates every little wrong -that is done him, and every word that is said against him, and every -supposed omission or neglect of him, by the high estimation he hath of -himself against whom it is done. - -_Sign_ X. The proud are desirous of precedency among men: to be -saluted with the first, and taken by great ones into the greatest -favour; and to be set in the upper room, at table, and at church; and -to take the better hand. He grudgeth at those who are set above him -and preferred before him, unless they are much his superiors: or, if -he have the wit to avoid the disgrace of contending for such trifles, -and showing the childishness of his pride to others, yet he retaineth -a displeasure at the heart: when the humble give precedency to others, -and set themselves at the lower end, Luke xiv. 9, 10. - -_Sign_ XI. A proud man expecteth that all the good that he doth be -remembered, and that others do keep a register of his good works, and -take notice of his learning, worth, and virtues: as their own memories -are stronger here than in any thing, so they think other men's should -be; as if (being conscious how unfit they are for the esteem of God) -they thought all were lost which is not observed and esteemed by men. -As their eye is upon themselves, so they think the eye of others -should be also; and that as their own, to admire the good, and not to -see infirmities and evil.[221] - -_Sign_ XII. No man is taken for so great a friend to the proud as -their admirers; whatever else they be, they love those men best, that -highliest esteem them: the faults of such they can extenuate and -easily forgive. Let them be drunkards, or whoremongers, or swearers, -or otherwise ungodly, the proud man loveth them according to the -measure of their honouring him. If you would have his favour, let him -hear that you have magnified him behind his back, and that you honour -him above all other men. But if the holiest servant of God think -meanly of him, and speak of him but as he is; especially if he think -they are disesteemers of him, or are against his interest and honour, -all their wisdom and holiness will not reconcile him to them, if they -were as wise or good as Peter or Paul. It signifieth nothing to him -that they are honourers of God, if he think they be not honourers of -him. Nay, he will not believe or acknowledge their goodness, but take -all for hypocrisy, if they suit not with his interest or honour: and -all because he is an idol to himself. - -_Sign_ XIII. A proud man is apt to domineer with insolency when he -gets any advantage, and perceiveth himself on the higher ground. He -saith as Pilate to those that are in his power, "Knowest thou not that -I have power to crucify thee, and power to release thee?" forgetting -that they "have no power at all against any, but what is given them -from above," John xix. 10, 11. Victories and successes lift up fools, -and make them look big and forget themselves, as if their shadows were -longer than before. Servants got on horseback will speak disdainfully -of princes that are on foot.[222] David saith, "The proud have had me -in derision," Psal. cxix. 51. If they get into places of power by -preferment they cannot bear it, but are puffed up and intoxicated as -if they were not the same men they were. They deal worse by their -inferiors if they humour them not, than Balaam by his ass; when they -have made them speak, their insolency cannot bear it: whereas the -humble remembereth how far he is equal with the lowest, and dealeth -gently with his servants themselves, "remembering that he also hath a -Master in heaven," Col. iv. 1, 2; Eph. vi. 9. - -_Sign_ XIV. A proud man is impatient of being contradicted in his -speech; be it right or wrong you must say as he, or not gainsay him. -Hence it is that gallants think that a man's life is little enough to -expiate the wrong, if a man presume to say, they lie. I know that -children, and servants, and other inferiors must not be unreverent or -immodest, in an unnecessary contradicting the words of their superiors, -but must silently give place when they cannot assent to what is said; -but yet an impatience of sober and reasonable contradiction, even from -an inferior or servant, is not a sign of a humble mind. - -_Sign_ XV. Wherever a proud man dwelleth, he is turbulent and -impatient if he have not his will. If he be a public person, he will -set a kingdom all on fire, if things may not go as he would have them. -Among the crimes of the last and perilous times, Paul numbereth these; -to be "lovers of their own selves, boasters, proud, traitors, heady, -high-minded," 2 Tim. iii. 2-4. If they have to do in church affairs, -they will have their will and way, or they will cast all into -confusion, and hinder the gospel, and turn the churches upside down. -In towns and corporations they are heady and turbulent to have their -wills. In families there shall be no peace, if every thing may not go -their way. They cannot yield to the judgment of another. - -_Sign_ XVI. Proud men are passionate and contentious, and cannot put -up injuries or foul words; when a humble man "giveth place to wrath," -and "avengeth not himself," nor "resisteth evil;" but is meek and -patient, "forbearing and forgiving," and so heaping coals of fire on -his enemies' heads.[223] "Only by pride cometh contention," Prov. -xiii. 10. "He that is of a proud heart stirreth up strife," Prov. -xxviii. 25. What is their wrath, their scorns, their railing and -endeavouring to vilify those that have offended them, but the foam and -vomit of their pride? "Proud, haughty scorner is his name, that -dealeth in proud wrath," Prov. xxi. 24. - -_Sign_ XVII. A proud man is either an open or a secret boaster. If he -be ashamed to show his pride by open boasting, then he learneth the -skill of setting out himself, and making known his excellencies in a -closer and more handsome way. His own commendations shall not seem the -design of his speech, but to come in upon the by, or before he was -aware, as if he thought of something else: or it shall seem necessary -to some other end, and a thing that he is unavoidably put upon, as -against his will: or he will take upon him to conceal it, but by a -transparent veil, as some proud women hide their beauties: or he will -conjoin the mention of some of his infirmities, but they shall be such -as he thinks no matter of disgrace, but like proud women's beauty -spots, to set out the better part which they are proud of.[224] But -one way or other, either by ostentation or insinuation, his work is to -make known all that tendeth to his honour, and to see that his -goodness, and wisdom, and greatness be not unknown or unobserved; and -all because he must have men's approbation, the hypocrite's reward: he -is as buried if he be unknown. "Proud" and "boasters" are joined -together, Rom. i. 30; 2 Tim. iii. 2. "Theudas" the deceiver "boasted -himself to be somebody," Acts v. 36. "Simon Magus gave out that -himself was some great one, and the people all gave heed to him from -the least to the greatest, saying, This man is the great power of -God," Acts viii. 9, 10. "Such love the praise of men more than the -praise of God," John xii. 43. But the humble hath learned another kind -of language; not affectedly, but from the feeling of his heart, to cry -out, I am vile; I am unworthy to be called a child; my sins are more -than the hairs of my head. And he hateth their vanity that by -unseasonable or immoderate commendations, endeavour to stir him up to -pride, and so to bring him to be vile indeed, by proclaiming him to be -excellent. Much more doth he abhor to praise himself, having learned, -Prov. xxvii. 2, "Let another man praise thee, and not thine own mouth; -a stranger, and not thine own lips." He praiseth himself by works, and -not by words, Prov. xxxi. 31. - -_Sign_ XVIII. A proud man loveth honourable names and titles; as the -Pharisees to be called Rabbi, Matt. xxiii. And yet they may have so -much wit as to pretend, that is but to promote their service for the -common good, and not that they are so weak to care for empty names; or -else that they were forced to it, by somebody's kindness, without -their seeking, and against their wills. - -_Sign_ XIX. Pride doth tickle the heart of fools with content and -pleasure to hear themselves applauded, or see themselves admired by -the people, or to hear that they have got a great reputation in the -world, or to be flocked after, and cried up, and have many followers. -Herod loveth to hear in commendation of his oration, "It is the voice -of a god, and not of a man," Acts xi. 22. It is a feast to the proud, -to hear that men abroad do magnify him, or see that those about him do -reverence, and love, and honour, and idolize him. Hence hath the -church been filled with busy sect-masters, even of those that seemed -forwardest in religion; which was sadly prophesied of by Paul to the -Ephesians, Acts xx. 29, 30. Two sorts of troublers, under the name of -pastors, pride hath in all ages thrust upon the church; devouring -wolves, and dividing sect-masters. "For I know this, that after my -departure shall grievous wolves enter in among you, not sparing the -flock. Also of your own selves shall men arise, speaking perverse -things, to draw away disciples after them." See also Rom. xvi. 16, 17. - -_Sign_ XX. Pride maketh men censorious and uncharitable: they -extenuate other men's virtues and good works, and suspect ungroundedly -their sincerity. A little thing serves to make them think or call a -man a hypocrite. Very few are honest, or sincere, or godly, or -humble, or faithful, or able, or worthy in their eyes, even among them -that are so indeed, or that they have cause to think so: a slight -conjecture or report seemeth enough to allow them to condemn or defame -another. They quickly see the mote in a brother's eye. Their pride and -fancy can create a thousand heretics, or schismatics, or hypocrites, -or ungodly ones, that never were such but in the court of their -presumption. Especially if they take men for their adversaries, they -can cast them into the most odious shape, and make them any thing that -the devil will desire them. But the humble are charitable to others, -as conscious of much infirmity in themselves, which makes them need -the tenderness of others. They judge the best till they know the -worst, and censure not men until they have both evidence to prove it, -and a call to meddle with them, having learned, Matt. vii. 1-4, "Judge -not that ye be not judged." - -_Sign_ XXI. Pride causeth men to hate reproof: the proud are forward in -finding faults in others, but love not a plain reprover of themselves. -Though it be a duty which God himself commandeth, Lev. xix. 17, as an -expression of love, and contrary to hatred, yet it will make a proud man -to be your enemy. Prov. xv. 12, "A scorner loveth not one that reproveth -him, neither will he go unto the wise." Prov. ix. 7, 8, "He that -reproveth a scorner, getteth himself shame; and he that rebuketh a -wicked man, getteth himself a blot. Reprove not a scorner, lest he hate -thee: rebuke a wise man, and he will love thee." It galleth their -hearts, and they take themselves to be injured, and they will bear you a -grudge for it, as if you were their enemy. If they valued or honoured -you before, you have lost them or angered them if you have told them of -their faults. If they love to hear a preacher deal plainly with others, -they hate him when he dealeth so with them. Herod will give away John's -head, when he hath first imprisoned him for telling him of his sin, -though before he reverenced him and heard him gladly. They can easily -endure to be evil, and do evil, but not to hear of it. As if a man that -had the leprosy, loved the disease, and yet hated him that telleth him -that he hath it, or would cure him of it. This pride is the thing that -hath made men so unprofitable to each other, by driving faithful reproof -and admonition almost out of the world, because men are so proud that -they will not hear it. Hence it is that others hear oftener of men's -faults, than they do themselves; and that backbiting is grown the common -fashion, because proud sinners drive away reprovers, by their impatience -and displeasure. Husbands and wives, yea, servants with their masters, -are so far out of love with just reproof, that they can hardly bear it. -He must be exceedingly skilful in smoothing and oiling every word, and -making it more like to a commendation or flattery, than a reproof, that -will escape their indignation. - -_Sign_ XXII. When a proud man is justly reproved, he studieth presently -to deny or extenuate his fault; to show you that he is more tender of -his honour than of his honesty. It is a hard thing to bring him to free -confession, and to thank you for your love and faithfulness, and to -resolve upon more watchfulness for the time to come: when the humble -soul is readier to believe that he is faulty than that he is innocent, -and to say more against himself than you shall say (if truly). This one -sign may tell you how commonly pride reigneth in the world. How few are -they among many that are heartily thankful for a just and necessary -reproof! Mark them, whether the first word they speak, in answer to you, -be not either a denial or an excuse, or an upbraiding you with -something that they think you faulty in, or else a passionate, proud -repulse, bidding you meddle with yourselves? - -_Sign_ XXIII. Pride maketh men talkative; and more desirous to speak -than to hear, and to teach than to be taught: because such think -highly of their own understandings, and think others have more need of -their instructions, than they of other men's.[225] Not that humility -is any enemy to communicative charity, or to zealous endeavours for -the converting and edifying of souls; but a teaching, talking -disposition, where there is no need, and beyond the measure of your -calling and abilities, when you have more need to learn yourselves, is -the fruit of pride. When you take less heed what another saith to you, -than you expect he should take of what you say to him: when your talk -is not so much by way of question as becomes a learner, but in the -discourses and dictates of a teacher: when you are so full of any -thing that is your own, and so contemptuous of what is said by others, -that you have not the patience to hear them silently till they come to -the end; but unmannerly interrupt them, and set in yourselves; which -is as much as to say, Hold your tongue, and let me speak that am more -wise and worthy: when you strive to have the most words, and to be -speaking; as horses in a race, strive which shall go foremost: this is -because pride puffs you up, and moves your tongues, as a leaf is -shaken by the wind; it fills your sails; and makes you like bag-pipes, -that are loudest when they are full of wind, and pressed. Eccl. x. 14, -"A fool is full of words." Prov. x. 19, "In the multitude of words -there wanteth not sin: but he that refraineth his lips is wise." - -_Sign_ XXIV. Pride maketh men excessively loth to be beholden to -others; so that some will starve or perish before they will stoop so -far as to seek, or be obliged to thankfulness by any; especially if -they be such as they have any quarrel with. And this they take for -manlike gallantry, and a scorning to be base. I confess that, as Paul -saith to servants, if we can be free, we should rather choose it; and -that no man should unnecessarily make himself a debtor to another, by -being beholden to him: especially ministers, who should avoid all -temptations of dependence upon man: and therefore should neither hang -on great ones, lest they be tempted to unfaithful silence or flattery; -nor needlessly live on the people's charity, lest they be hindered -from the free exercise of their ministry. Therefore Paul laboured with -his hands where he thought it would hinder his work to be chargeable -to the churches, or give occasion to the envious to reproach him;[226] -and he would "rather die than any should make this his glorying void," -1 Cor. ix. 15. Innocency and independency, as Mr. Bolton was wont to -say, do steel the face, and help a minister to be bold and faithful. -As Camerarius said, when he was invited to the court, - - Alterius ne sit, qui suus esse potest. - -But yet man is a sociable creature; and we are made to be helpful to -each other: we are like the wheels of a watch, that can none of them -do their work alone, without the concurrence of the rest. And -therefore a proud man that would live wholly on himself, and scorneth -to be beholden, would break himself off from the place that God hath -set him in, and separate himself from human society, and be either a -world of himself, or a god to others. But God hath caused all the -members purposely to stand in need of one another, that none might be -despised, and that all might still exercise love in communicating, and -humility in accepting of each other's help. - -_Sign_ XXV. Pride maketh people desirous to equal their superiors, and -exceed their equals, in apparel, or handsome dwellings, and provisions, -and entertainments, and all appearances that tend to set them out, and -make them seem considerable in the world:[227] for it excessively -regards the eye of man. A fit respect to decency must be had (so we -place no greater a necessity in it than we ought): but pride would fain -go with the highest, and have more curiosity than needs; and maketh a -greater matter of decency than the thing requireth. I am not of their -humour, that censure every man whose hair is not of their cut, and whose -garments are not of their fashion, and who are bred in a way of more -gentility and ceremony than myself. But yet the affectation of imitating -fashion-mongers, and bearing a port above one's rank, and rather -desiring the converse and company of superiors than inferiors, and to -live like those that are a step above us, than those that are a step -below us, are signs as significant of pride, as the robes of a judge or -a doctor are of their dignities and degrees. I am sure humility hath -learnt this lesson, Rom. xii. 16, "Mind not high things; but condescend -to men of low estate: be not wise in your own eyes." As for the -ridiculous, effeminate fashions and deportment of some men, and the -spots, and paintings, and nakedness, and other antic fashions of some -women, and the many hours which they daily waste in dressings and -adornings, and preparing themselves for the sight of others, they are -the badges of so foolish, and worse than childish a sort of pride, that -I will not trouble myself and the reader in reprehending them. Manly -pride is ashamed of such toys. Let the patrons of them please their -patients, by proving them lawful, while they have no wiser work to do; -and when they have done, let them go on to prove that it is lawful for -sober persons to wear such irons as they do in Bedlam; and that such -chains as they in Newgate wear are no signs of a prisoner; and that it -is lawful for an honest woman to wear a harlot's habit. If the proud -have no more wit than to wear the badges of their childishness or -distraction, and show their shame to all they meet, and make themselves -as ridiculous as men that lay aside their breeches, and wear sidecoats -again like children, I will leave them to themselves, and will not now -trouble them with any longer contradiction. - -_Sign_ XXVI. Proud persons are ashamed and troubled if any necessity -force them to go lower in apparel, or provisions, or deportment, than -others do of their degree; to show you that it is not as a duty that -decency is regarded by them, but as the ornaments of pride, else they -would be quiet when Providence maketh it cease to be their duty. They -are not so much ashamed of sin, and the neglect of God and their -salvation, as they are to be seen in sordid attire, or in a poor and -homely garb: beggars and servants show here that they are as proud as -lords. What abundance of them go but seldom to church, and give this -as a reason, I wanted clothes! as if they would neglect their souls, -their God, their greatest duty, rather than do it in such clothes as -they do their common work. Doth Christ appoint you to give him the -meeting, that by his ministers he may instruct you for salvation, and -that you may ask and receive the pardon of your sins; and will you -disappoint him, and refuse to come, for want of better clothes? Sure -you do not think that these are the wedding garment which he requireth -you to bring. You would beg if you were naked or in rags, and will you -not come to beg of God, because you have no better clothes? Do you set -more by the reputation of your clothes, than the means of your -salvation? How little do such wretches set by God, and by his mercy -now, that will shortly on their death-beds cry for mercy, without any -such regard of clothes! Naked they come into the world, and naked they -must go out, and yet they will turn their backs on the worship of God, -for want of clothes. They are not ashamed nor afraid to be ungodly, -and to forsake their duty, but they are ashamed of torn or poor -attire. What, say they, shall we make ourselves ridiculous! When their -pride and ungodliness is cause of a thousand-fold more shame. We read -of thousands, even of the poor, that crowded after Christ to hear him; -but of none that staid at home for want of clothes; when it is like -they had no better than yours. - -_Sign_ XXVII. If a proud man be wronged, he looketh for great -submission before he will forgive: you must lie down at his feet, and -make a very full confession, and behave yourself with great -submission; especially if the law be in his hands. And he is prone to -revenge, and cruel in his revenge: but if he have wronged others, he -is hardly brought to confess that he wronged them; and more hardly to -humble himself for reconciliation, and ask them forgiveness: when a -humble person is ready to let go his right for peace, and easily -forgiveth, and easily stoopeth to ask forgiveness. - -_Sign_ XXVIII. Lastly; Pride maketh men inordinately desire to have an -honourable memorial kept of their names when they are dead (if they -are persons that rise to the hopes of such a remembrance;) Many a -monument hath pride erected;[228] many a book hath it written to this -end; many a good work materially hath it done, and made it bad by such -a base intention! Many an hospital, and almshouse, and school-house it -hath built; and many a pound hath it given to charitable uses in -pretension, but to proud and selfish uses in intention. Not that any -should causelessly suspect another's ends, or blemish the deserved -honour of good works, which it is lawful ordinately to regard; but we -should suspect our own hearts, and take heed of so horrible a sin, -which would turn the excellentest parts and works into poison or -corruption. And remember how heinous a thing it is, for a man to be -laying proud designs, when he is turning to the dust, and going to -appear before his Judge! yea, to set up the monuments of his pride -over his rotten flesh and bones; and to show that he dieth in so great -a sin without repentance, by endeavouring that as much as may be of it -may survive, when he is dead and gone! If such wicked ends do -sometimes offer to intrude into necessary, excellent works, an honest -heart must abhor them, and cast them out, and beg forgiveness; and -not for that forbear his work, nor refuse the comfort of his more -sincere desires and intents: but such good works do sink the hypocrite -into hell, that are principally done as a service to pride, to leave a -name on earth behind him. - -Thus I have been long in showing you the signs of pride, because the -discovery is a great part of the cure: not that every proud person -hath all these signs; for every one hath not the same temptations or -occasions to show them; but every one hath some, and many of these; -and he that hath any one of them, hath a sign of pride. And again I -say, that for all this, our reputation, as it subserveth the honour of -God and our religion, and our brethren's good, must be carefully by -all just means preserved, and by necessary defences vindicated from -calumniators; though we must quietly bear whatever infamy or slander -we are tried with. - -_Direct._ III. Having understood the nature and the signs or effects -of pride, consider next of the dreadful consequents and tendency of -it, both as it leadeth to further sin, and unto misery. Which I shall -briefly open to you in some particulars. - -1. At the present it is the heart of the old man, and the root and -life of all corruption, and of dreadful signification, if it be -predominant. If any man's "heart be lifted up, the Lord will have no -pleasure in him, or it is not upright in him," Hab. ii. 4. I had -rather have my soul in the case of an obscure humble christian, that -is taken notice of by few, or none but God, and is content to approve -himself to him, than in the case of the highest and most eminent and -honourable in church or state, that looks for the observation and -praise of men.[229] God judgeth not of men by their great parts, and -profession, and name; but justifieth the humbled soul that is ashamed -to lift up his face to heaven, and thinketh himself unworthy to speak -to God, or to have communion with his church, or to come among his -servants; but standing afar off, smiteth upon his breast, and saith, -(in true repentance,) O "God, be merciful to me, a sinner," Luke -xviii. 13. Pride is as a plague-mark on the soul. - -2. There is scarce a sin to be thought on that is not a spawn in the -bowels of pride. To instance in some few (besides all that are -expressed in the signs): 1. It maketh men hypocrites, and seem what -they are not, for the praise of men. 2. It makes men liars: most of -the lies that are told in the world, are to avoid some disgrace and -shame, or to get men to think highly of them. When a sin is committed -against God or your superiors, instead of humble confession, pride -would cover it with a lie. 3. It causeth covetousness, that they may -not want provision for their pride. 4. It maketh men flatterers, and -time-servers, and man-pleasers, that they may win the good esteem of -others. 5. It makes men run into profaneness, and riotousness, to do -as others do to avoid the shame of their reproach and scorn, that else -would account them singular and precise. 6. It can take men off from -any duty to God that the company is against; they dare not pray, nor -speak a serious word of God, for fear of a jeer from a scorner's -mouth. 7. It is so contentious a sin, that it makes men firebrands in -the societies where they live; there is no quiet living with them -longer than they have their own saying, will, and way; they must bear -the sway, and not be crossed; and when all is done, there is no -pleasing them, for the missing of a word, or a look, or a compliment, -will catch on their hearts, as a spark on gunpowder. 8. It tears in -pieces church and state. Where was ever civil war raised, or kingdom -endangered or ruined, or church divided, oppressed, or persecuted, but -pride was the great and evident cause? 9. It devoureth the mercies and -good creatures of God, and sacrificeth them to the devil. It is a -chargeable sin: what a deal doth it consume in clothes, and buildings, -and attendance, and entertainments, and unnecessary things! 10. It is -an odious thief and prodigal of precious time. How many hours that -should be better employed, and must one day be accounted for, are cast -away upon the foresaid works of pride! especially in the needless -compliments and visits of gallants, and the dressings of some vain, -light-headed women, in which they spend almost half the day, and can -scarce find an hour in a morning for prayer, or meditation, or reading -the Scriptures, because they cannot be ready; forgetting how they -disgrace their wretched bodies, by telling men that they are so filthy -or deformed, that they cannot be kept sweet and cleanly and seemly, -without so long and much ado. 11. It is odiously unjust. A proud man -makes no bones of any falsehood, slander, deceit, or cruelty, if it -seem but necessary to his greatness, or honour, or preferment, or -ambitious ends. He careth not who he wrongeth or betrayeth, that he -may rise to his desired height, or keep his greatness. Never trust a -proud man further than his own interest bids you trust him. 12. Pride -is the pander of whoredom and uncleanness: it is an incentive to lust -in themselves, and draws the proud to adorn and set forth themselves -in the most enticing manner, as tends to provoke the lust of others. -Fain they would be thought comely, that others may admire them, and be -taken with their comeliness. If they thought that none would see them, -they would spare their ornaments. And if a common decency were all -that they affected, they would spare their curiosities and fashionable -superfluities. Even they that would not be unclean in gross -fornication with any, yet would be esteemed beautiful and desirable, -and do that which tendeth to corrupt the minds of fools that see them. -These, and indeed almost all sin, are the natural progeny of pride. - -3. As to the misery which they bring on themselves and others, (1.) -The greatest is, that they forsake God, and are in danger to be -forsaken by him: for God abhorreth the proud, and beholdeth them as -afar off. So far as you are proud you are hated by him, and have no -acceptance or communion with him. Pride is the highway to utter -apostasy. It blindeth the mind; it maketh men confident in their own -conceits; and venturous upon any new opinion; and ready to quarrel -with the word of God before they understand it. When any thing seems -hard to them, they presently suspect the truth of the matter, when -they should suspect their dark, unfurnished minds. Mark those that are -proud in any town, or any company of professors of piety; and if any -infection of heresy or infidelity come into that place, these are the -men that will soonest catch it. Mark those that have turned from truth -or godliness, and see whether they be not such as were proud and -superficial in religion before. But God giveth grace, and more grace -to the humble: he dwelleth with them, and delighteth in them.[230] - -(2.) A proud man is a tormentor of himself. Setting his mind on the -thoughts of men, and desiring more of their esteem than he can attain, -and that which is unsatisfying vanity when he hath obtained it, he is -still under fruitless, vexatious desires, and frequent disappointments; -every thing that he seeth, and every word almost that he heareth, or -every compliment omitted, can disturb his peace, and break his sleep, -and cast him into a fever of passion or revenge. This wind that swelleth -him, is running up and down, and disquieting him in every part. Who -would have such a fire in his breast, that will not suffer him to be -quiet?[231] - -(3.) Pride bringeth sufferings, and then maketh them seem intolerable. -It makes the sinner more vex and gall his mind, with striving and -impatient aggravating his afflictions, than the suffering of itself -would ever do. - -4. Pride is a deep-rooted and a self-preserving sin; and therefore -harder to be killed and rooted up than other sins. It hindereth the -discovery of itself. It driveth away the light. It hateth reproof. It -will not give the sinner leave to see his pride when it is reproved; -nor to confess it if he see it; nor to be humbled for it if he do -confess it; nor to loathe himself and forsake it, though conviction -and terror seem to humble him. Even while he heareth all the signs of -pride, he will not see it in himself. When he feeleth his hatred of -reproof, and knoweth that this is a sign of pride in others, yet he -will not know it in himself. If you would go about to cure him of this -or any other fault, you shall feel that you are handling a wasp or an -adder; yet when he is spitting the venom of pride against the -reprover, he perceiveth not that he is proud; this venom is his -nature, and therefore is not felt nor troublesome. If all the town or -congregation should note him as notoriously proud, yet he himself, -that should best know himself, will not observe it. It is a wonder to -see how this sin keepeth strength, in persons that have long taken -pains for their souls, and seem to be in all other respects the most -serious, mortified christians! Yet, let them but be touched in their -interest or reputation, or seem to be slighted, or see another -preferred before them, while they are neglected, and they boil with -envy, malice, or discontent, and show you that the heart of sin, even -selfishness and pride, is yet alive, unbroken, and too strong. -Especially if they are not persons of a natural gentleness and -mildness, but of a more passionate temper; then pride hath more oil -and fuel to kindle it into these discernible flames. He is a christian -indeed that hath conquered pride. - -5. Pride is the defence not only of itself, but of every other sin in -the heart or life. For it hateth reproof and keepeth off the remedy; -it hideth, and extenuateth, and excuseth the sin, and thinketh well of -that which should be hated. - -6. Pride hindereth every means and duty from doing you good; and -ofttimes corrupteth them, and turneth them into sin. Sometimes it -keepeth men from the duty, and sometimes it keepeth them from the -benefit of the duty. It makes men think that they are so whole and -well as to have little need of all this physic, yea, or of their daily -necessary food. They think all this is more ado than needs: what need -of all this preaching, and praying, and reading, and holy conference, -and meditation, and heavenly-mindedness? One is ashamed of it, and -another wants it not, and another is above it, and they ask you, Where -are we commanded to pray in our family, and to pray so oft, and to -hear so oft, and read any book but the holy Scriptures, &c.; for they -feel no obligation from general commands, (as to "pray continually," -and "always," and "not wax faint," nor be "weary of well doing," to -"redeem the time," and "do all to edification," and be "fervent in -spirit, serving the Lord," &c. 1 Thess. v. 17; Luke xviii. 1; Gal. vi. -9; Eph. v. 16; 1 Cor. xiv. 26; Rom. xii. 11,) because they feel not -that need or sweetness which should help them to perceive, that -frequency is good or necessary for them. If the physician bid two men -"eat often," and one of them hath a strong appetite, and the other -hath none; he that is hungry will interpret the word "often," to -signify thrice a day, at least, and he that hath no appetite will -think that once a day is "often." Healthful men do not use to ask, How -prove you that I am bound to eat twice or thrice a day? Feeling the -need and benefit, they will be satisfied with an allowance without a -command. They will rather ask, How prove you that I may not do it? for -they feel reason in themselves to move them to it, if God restrain -them not. So it is with a humble soul, about the means of his -edification and salvation: it feeleth a need of preaching, and prayer, -and holy spending the Lord's day, and family duties, &c. Yea, it -feeleth the need and benefit of frequency in duties, and is glad of -leave to draw near to God, and feels the bond of love constrain. -Whereas, the proud are full and senseless, and could easily be content -with little in religion, if the laws of God or man constrained them -not, and will do no more than needs they must. Yea, some of late have -been advanced by pride above all ordinances, that is, above obedience -to God, in the use of his appointed means, but not above the need of -means, nor above the plagues prepared for the proud and disobedient. -Humility secureth men from many such pernicious opinions. - -_Direct._ IV. To the conquering of pride, it is necessary that you -perceive that indeed it is in yourselves, and is the radical sin, and -the very poison of your hearts; and that you set yourselves watchfully -to mark its motions; and make it a principal part of your religion and -business of your lives to overcome it, and to walk in humility with -God and man. For if you see not that it is your sin, you will let it -alone, and little trouble yourselves about it. Pride liveth in men -that seem religious, because they perceive it not, or think they have -but some small degree, which is not dangerous. And they see it not in -themselves, because they mark not its operations and appearances: the -life in the root must be perceived in the branches, in the leaves, and -fruit. If you saw more evil in this, than in many more disgraceful -sins, and set yourselves as heartily and diligently to conquer it, as -you do to cast out the sins which would make you be judged by men to -be utterly ungodly, no doubt but the work would more happily go on, -and you would see more excellent fruits of your labour, in the work of -mortification, than most christians see. - -_Direct._ V. Be much in humbling exercises; but so as to take heed of -mistaking the nature of them, or running into extremes. I have told -you the true nature of humility before. Abundance of christians are -tempted by Satan to think it consisteth, much more than it doth, in -passionate grief, and tears, and bodily exercises, of long and -frequent fastings, and confessions, and penance, or such like: and -thus Satan diverteth them from true endeavours for true humiliation, -by keeping them employed all their days, in striving for tears, or in -these external exercises! Whereas, you should most strive for such a -sight of your sinfulness and nothingness, as will teach you highly to -esteem of Christ, and to loathe yourselves, and take yourselves to be -as vile and sinful as you are, and will make you humbly beg for -mercy, and stoop to any means to obtain it; and will make you patient -under the rebukes and chastisements of God, and under the contempts -and injuries of men: this is the humility which you must labour for. -But in order to this, external exercises of humiliation must be used: -especially studying the holy law of God, and searching yourselves, and -confession of sin, and moderate, seasonable fastings, and taming of -the flesh. And indeed the exercises of humiliation do most become -those that are most prone to pride: and the doctrine of those men who -cry down true humiliation, doth come from pride, and is made to -cherish pride in others. A humble soul cannot receive it; but is -proner here to run into excess. - -_Direct._ VI. There is no more powerful means to take down pride, than -to look seriously to God, and set yourselves before his eyes, and -consider how he loveth the humble, and abhorreth the proud. One sight -of God by a lively faith, would make you know with whom you have to -do, and teach you to abhor yourselves as vile. A glowworm is not -discerned in the sunshine, though it glister in the dark. A glimpse of -the majesty of God would make thee, with Isaiah, cry out, "Woe is me, -for I am undone, a man of unclean lips," &c.; and, chap. vi. 5, with -the Israelites, desire that Moses, and not God, might speak unto you, -lest you die. Men are proud because they know not God, and look not to -him, but to fellow-sinners, with whom they think they may be bold to -compare themselves. - -[Sidenote: A summary of the signs of humility.] - -[Sidenote: Signs of pride.] - -Remember also that God is as it were engaged against the proud, both -in the holiness of his nature, and in honour; for a proud man sets up -himself against him, and is such an idol as God will either take down -by grace, or spurn into the fire of destruction. And if he do appear -before God among others in days and external exercises of humiliation, -you may judge how much an abhorred person will be accepted. It is not -to all that are clothed in sackcloth, but to the humble soul that God -hath respect; even to the self-abhorring person, who judgeth himself -unworthy to come among the people of God, or to be door-keepers in his -house, or to eat of the crumbs of the children's bread; that subject -themselves to one another, and think no office of love and service too -low for them to perform to the least believer; that in charitable -meekness instruct opposers, and bear contradiction and contempt from -men; that patiently suffer the injuries of enemies and friends, and -heartily forgive and love them; that bear the most sharp and plain -reproofs with gentleness and thanks; that think the lowest place in -men's esteem, affections, and respects, the fittest for them; that are -much more solicitous how they love others, than how others love them, -and how they discharge their duties to others, than how others do what -they ought for them; that will take up with smaller evidence to think -well of the hearts or actions of others, than of their own; that -reprove themselves ofter and sharplier than other men reprove them, -and are readier to censure themselves than others, or than most others -are to censure them; that have a low esteem of their own -understandings, and parts, and doings, and therefore are readier to -learn than teach, and to hear than speak; that highly value every bit -and drop of mercy, especially Christ, and grace, and glory. These are -the humble that God accepteth, and this is the fast that he requireth. -These are they that pray effectually, and that must save the land. -These only are sensible what sin is; when others feel it not, or are -proud in the midst of their largest confessions and tears. These only -do from their hearts acknowledge their desert of God's severest -judgments, and justify God when he afflicteth them. Others rather -marvel at the greatness and continuance of judgments, and expostulate -with God as dealing hardly and unkindly with them, and tell him how -good a people he afflicteth. These only understand the sinfulness of -their very humiliations and prayers, through the weakness of that good -which should be in them, and the mixture of much evil; when the proud -are marvelling if God hear them not at the first word. These only wait -in patience for God's answer, and accept of mercy in his time and -measure; when the proud are short-winded, and if God come not just -when they expected, they do, with Saul, 1 Sam. xiii. 9-12, make haste, -or murmur at his providence, and say it is in vain to serve the Lord, -and begin to think of forsaking him, and taking some better way. These -proud ones that have joined in outward humiliations, and have lift up -themselves in heart, while they cast down their bodies, are they that -have turned the heart of God so much against us, to break us in -pieces, because he hath found among us so many of the proud whom he -taketh for his enemies. We have had those humbling themselves in our -assemblies, that were wise in their own eyes, despising, and scorning, -and reviling their teachers; such as undervalued and censured others, -that were not for their opinions and interest; that over-loved the -respect and honour that is from men, and could not endure to be -disesteemed or little set by; that could not bear an injury or a foul -word, but were prone to anger, if not revenge; that could not seek -peace, nor stoop to others, nor bear plain-dealing in reproof, nor -forgive a wrong without much submission; that had high expectations -from others, and loved those best that most esteemed them; that -counted it baseness to stoop to the meanest places or services for -others' good; yea, that quarrelled with God, his word, and -providences, and valued no other mercies but those that exalted -themselves or pleased their flesh (which proved judgments). And yet -while they thus by pride excommunicated themselves from the face of -God, and made themselves abhorred by him, they separated from the -holiest assemblies and servants of God in the land, as unworthy of -communion with such as they, unless they would first become of their -opinion and sect. We little consider how great a hand this pride hath -had in our desolations. God hath been scattering the proud of all -sorts in the imaginations of their own hearts, Luke i. 51. - -_Direct._ VII. Look to a humbled Christ to humble you. Can you be proud -while you believe that your Saviour was clothed with flesh, and lived in -meanness, and made himself of no reputation, and was despised, and -scorned, and spit upon by sinners, and shamefully used, and nailed as a -malefactor to a cross? The very incarnation of Christ is a condescension -and humiliation enough to pose both men and angels, transcending all -belief but such as God himself produceth by his supernatural testimony -and Spirit.[232] And can pride look a crucified Christ in the face, or -stand before him? Did God take upon him the form of a servant,[233] and -must thou domineer and have the highest place? Had not Christ a place to -lay his head on, and must thou needs have thy adorned, well-furnished -rooms? Must thou needs brave it out in the most fantastic fashion, -instead of thy Saviour's seamless coat? Doth he pray for his murderers, -and must thou be revenged for a word or petty wrong? Is he patiently -spit upon and buffeted, and art thou ready, through proud impatiency, to -spit upon or buffet others? Surely he that "condemned sin in the flesh," -condemned no sin more than pride. - -_Direct._ VIII. Look to the examples of the most eminent saints, and -you will see they were all most eminent in humility. The apostles, -before the coming down of the Holy Ghost on them, contended which of -them should be the greatest (which Christ permitted that he might most -sharply rebuke it, and leave his warning to all his ministers and -disciples to the end of the world, that they that would be greatest -must be the servants of all, and that they must by conversion become -as little children, or never enter into the kingdom of God). But -afterward in what humility did these apostles labour, and live, and -suffer in the world! Paul "made himself a servant unto all, that he -might gain the more, though he was free from all men," 1 Cor. ix. 10. -They submitted themselves to all the injuries and affronts of men; to -be accounted the plagues and troublers of the world, and as the scorn -and offscouring of all things, and a gazing-stock to angels and to -men.[234] And are you better than they? If you are, you are more -humble, and not more proud. - -_Direct._ IX. Look to the holy angels, that condescend to minister for -man; and think on the blessed souls with God, how far they are from -being proud; and remember, if ever thou come to heaven, how far thou -wilt be from pride thyself. Such a sight as Isaiah's would take down -pride: Isa. vi. 1-3, "I saw the Lord sitting upon a throne, high and -lifted up, and his train filled the temple. Above it stood the -seraphims: each one had six wings: with two he covered his face, and -with two he covered his feet, and with two he did fly (signifying -humility, purity, and obedience). And one cried unto another, and -said, Holy, holy, holy is the Lord of hosts: his glory is the fulness -of the whole earth." So Rev. iv. 8, 10, "The elders fall down, and -cast their crowns before him that sitteth on the throne." Look up to -heaven, and you will abhor your pride. - -_Direct._ X. Look upon the great imperfection of thy grace and duties. -Should that man be proud that hath so little of the Spirit and image of -Jesus Christ? that believeth no more, and feareth God no more, and -loveth him no more? and can no better trust in him, nor rest upon his -word and love? nor any more delight in him, nor in his holy laws and -service? One would think that the lamentable weakness of any one of all -these graces, should take down pride and abase you in your own eyes. Is -he a christian that doth not even abhor himself, when he perceiveth how -little he loveth his God, and how little all his meditations on the love -and blood of Christ, and of the infinite goodness of God, and of the -heavenly glory, do kindle the fire, and warm his heart? Can we observe -the darkness of our minds, and ignorance of God, and strangeness to the -life to come, and the woeful weakness of our faith, and not be abased to -a loathing of ourselves? Can we choose but even abhor those hearts that -can love a friend, and love the toys and vanities of this life, and yet -can love their God no more? that take no more pleasure in his name, and -praise, and word, and service, when they can find pleasure in the -accommodations of their flesh? Can we choose but loathe those hearts -that are so averse to God, so loth to think of him, so loth to pray to -him, so weary of prayer, or holy meditation, or any duty, and yet so -forward to the business and recreations of the flesh? Can we feel how -coldly and unbelievingly we pray, how ignorantly or carnally we -discourse, how confusedly and vainly we think, and how slothfully we -work, and how unprofitably we live, and yet be proud, and not be covered -with shame? Oh! for a serious christian to feel how little of God, of -Christ, of heaven is upon his heart, and how little appeareth in any -eminent holiness, and fruitfulness, and heavenliness of life, is so -humbling a consideration, that we have much ado to own ourselves, and -not lie down as utterly desolate. Should that soul admit a thought of -pride, that hath so little grace as to be uncertain whether he have any -at all in sincerity or not? that cannot with assurance call God, Father, -or plead his interest in Christ or in the promises? nor knoweth not if -he die this hour, whether he shall go to heaven or hell? Should he be -proud that is no readier to die? and no more assured of the pardon of -sin? nor willinger to appear before the Lord? If one pained member will -make you groan, and walk dejectedly, though all the rest do feel no -pain, a soul that hath this universal weakness, a weakness that is so -sinful and so dangerous, hath cause to be continually humbled to the -dust. - -_Direct._ XI. Look upon thy great and manifold sins, which dwell in -thy heart, and have been committed in thy life, and there thou wilt -see cause for great humiliation. If thy body were full of toads and -serpents, and thou couldst see or feel them crawling in thee, wouldst -thou then be proud? Why, so many sins are ten thousand-fold worse, and -should make thee far viler in thy own esteem! If thou wert possessed -with devils, and knewest it, wouldst thou be proud? Why, devils -possessing thy body are not so bad or hurtful to thee, as sin in thy -soul! The sight of a sin should more take down thy pride, than the -sight of a devil. Should that man be proud that hath lived as thou -hast lived, and sinned as thou hast sinned, from thy childhood until -now? that hath lost so much time, and abused so much mercy, and -neglected so many means, and omitted so many duties to God and man, -and been guilty of so many sinful thoughts, and so many false or -foolish words, and hath broken all the laws of God? Should not he be -deeply humbled that hath yet so much ignorance,[235] error, unbelief, -hypocrisy, sensuality, worldliness, hardheartedness, security, -uncharitableness, lust, envy, malice, impatience, and selfishness, as -is in thee? Should not thy very pride itself be matter of thy great -humiliation, to think that so odious a sin should yet so much prevail? -Look thus on thy leprous, defiled soul, and turn thy very pride -against itself! Know thyself, and thou canst not be proud. - -_Direct._ XII. Look also to the desert of all thy sins, even unto hell -itself, and try if that will bring thee low. Though pride came from -hell effectively, yet hell, objectively, may afford thee a remedy -against it. Think on the worm that never dieth, and the fire that -never shall be quenched, and consider whether pride become that soul, -that hath deserved these. Wilt thou be proud in the way to thy -damnation? Thou mightst better be proud of thy chains and rope, when -thou art going to the gallows! Think, whether the miserable souls in -hell are now minding neat and well set attire, or seeking for -dominion, honour, or preferment, or contending who shall be the -greatest, or striving for the highest rooms, or setting out themselves -to the admiration and applause of men, or quarrelling with others for -undervaluing or dishonouring them! Do you think there is any place or -matter there for such works of pride, when God abaseth them? - -_Direct._ XIII. Look to the day of judgment, when all proud thoughts and -looks shall be taken down; and to the endless misery threatened to the -proud. Think of that world, in which your souls must ere long appear, -before the great and holy God, whose presence will abase the proudest -sinner. When the tyrants, and gallants, and wantons of the earth, must -with trembling and amazement give up their accounts to the most -righteous Judge of all the world, then where are their lofty looks and -language? then where are their glory, and gallantry, and proud, -imperious domineering, and their scornful despising the humble, lowly -ones of Christ? Would you then think that this is the same man, that -lately could scarce be seen or spoken with? that looked so big, and -swaggered it out in wealth and honour? Is this he that could not endure -a scorn, or to be slighted, or undervalued, or plainly reproved? that -must needs have the honour and precedency in wit, and greatness, and -command? Is this the man that thought he was perfect and had no sin; or -that his sins were so small, as not to need the humiliation, renovation, -and holy diligence of the saints? Is this the woman that spent half the -day in dressing up herself, and house, and furniture for the view of -others, and must needs be in the newest or the neatest fashion? that was -wont to walk in an artificial pace, with a wandering eye, in a wanton -garb, as if she were too good to tread on the earth? Oh! then how the -case will be altered with such as these! Can you believe, and consider -how you must be judged by God, and yet be proud? - -_Direct._ XIV. Look to the devils themselves that tempt you to be -proud, and see what pride hath brought them to; and remember, that a -proud man is the image of the devil, and pride is the devil's special -sin. He that envieth your happiness, knoweth by sad experience the way -to misery; and therefore tempteth you to be proud, that you may come, -by the same way, to the same end that he himself is come to. "The -angels which kept not their first estate, but left their own -habitation, are reserved in everlasting chains under darkness, to the -judgment of the great day," Jude 6. - -_Direct._ XV. Look well upon thyself, both body and soul, and think -whether thou be a person fit for pride. God hath purposely clothed -thine immortal soul in the coarse attire of corruptible flesh, and -placed it in so poor and ruinous a cottage, that it might be kept from -pride: yea, he made this frail and corruptible body to be a -constitutive part of our very person, that in knowing it, we may know -ourselves. Some will have a dead man's skull stand by them, in their -studies or chambers, as an antidote against pride. But God hath -fastened us yet closer to mortality: death dwelleth in our bowels. We -are apt to marvel that so noble a soul should be lodged in so mean a -body, made of the earth to which it must return![236] A stone is -durable and clean; but my flesh is corruptible, and must turn to -loathsome filth and rottenness. A marble pillar will stand firm and -beautiful from age to age, but I must perish and consume in darkness. -The seats we sit upon, the pillars we lean to, the stones we tread -upon, will be here, when we are turned to dust. The house that I -build, may stand when I am rotten in the grave. A tree will live, when -he that planted it is dead. Our bodies are of no better materials than -the brutes; our substance is in a continual flux or waste, and loseth -something every day; and if it were not repaired and patched up by -daily air and nourishment, it would soon be spent, and our oil -consumed. If you were chained to a dead carcass, which you must still -carry about with you, it were not a matter so fit to humble you, as to -be united so nearly to so vile a body of your own. We carry a dunghill -continually within us. Alas! how silly a piece is the greatest, the -strongest, and the comeliest of you all! What is that flesh which you -so much pamper, but a skin full of corruption? a bag of filth, of -phlegm, or choler, or such like excrements? If the curiousest dames -had but a sight of the phlegm in their heads and bowels, the choler -about their liver and galls, the worms or filth in other parts, they -would go near to vomit at such a sight: the swine or beast hath as -clean an inside. And what if this filth be covered with a whiter skin -or clearer colour than your neighbours have, is there any cause of -pride in that? When sickness hath altered and consumed you, then where -is that which you call beauty? If but the leprosy or the small pox -deform it, or a fever, consumption, or dropsy waste it, or the stone, -or gout, or any such torment seize upon thee, thou wilt feel or see -that which may shame thy pride. Should such a worm be proud, that -cannot, though he be a Herod, keep the worms from eating him alive? -that in a flux cannot retain his excrements? that cannot bear easily -the aching of a tooth? If thou be fit for pride, forbid diseases to -touch thy flesh, or stain thy beauty; do not be sick, nor weak, nor -pained; let not the worm and corruption be thy guests. Or if thou be -so poor a thing, as cannot hinder any of these, then know thyself, and -be ashamed of pride. - -And when thou art in sickness, thou wilt be burdensome to others. It -is likely thou must have their helps, even to feed thee, to dress -thee, to turn thee, and keep thee clean; and when all is done, thou -must die, and be laid in darkness in a grave! There must thou lie -rotting night and day, till thy flesh be turned into earth. The grass -doth wither when it is cut down, but yet it is sweet; the tree that is -cut down will rot in time, but not with such a loathsome stink as we. -He that had seen what the late doleful wars did often show us, when -the fields were strewed with the carcasses of men, and when they lay -by heaps among the rubbish of the ditches of towns and castles that -had been assaulted, would think such loathsome lumps of flesh should -never have been proud. When once death hath deprived thy body of its -soul, thy best friends will quickly be weary of the remainder, and -glad to rid thee out of sight and smell. Go to the churchyard, and -look on the dust and bones that are there cast up and scattered, and -bethink thee whether those that must come to this have reason to be -proud? See whether there be any differing mark of honour upon the dust -of the rich, or strong, or beautiful? and whether the bones there -strive for principality and dominion? Therefore the desire of adorned -monuments upon men's graves, is one of the most odious sorts of pride; -when the neighbourhood of rottenness and dust doth shame it. As our -serious poet Herbert saith, - - When the hair grows sweet with pride and lust, - The powder doth forget the dust. - -And though thy soul be far nobler than thy body, yet here how ignorant, -and weak, and distempered is it! How full of false ideas are men's -minds! How little know they of that which they might know, or are -confident they do know! How dark are we about all the works of God, and -about his word; much more about himself! The greatest doctors are -strongly tempted to be sceptics; and the ignorant that this year are -confident to a contempt and censoriousness of all that differ from them, -perhaps the next year do change their judgments, and recant themselves. - -And are our hearts and lives any happier than our understandings; -while we are imprisoned in flesh, and its interest is ours, and its -appetites and passions have so much advantage, to corrupt, seduce, or -disturb the soul? Know thyself, and pride will die. - -_Direct._ XVI. If thou have any thing to be proud of, remember what it -is, and that it is not thine own, but given or lent thee by that God who -chiefly hateth pride. 1. Art thou tempted to be proud of riches? -Remember that they are in themselves but dross, which will leave thee at -the grave as poor as any. And as to their usefulness, they are but thy -Master's talents; and the more thou hast, the greater will be thine -account. And very few rich men escape the snare, and come to heaven. Thy -charge and danger therefore should rather humble thee, and make thee -exceedingly to fear. Read James v. 1-4; and Luke xii. 19, 20. - -2. Is it greatness, and dominion, or human applause, or honour, that -you are proud of? Remember that this also is in itself a dream, that -maketh thee really neither better nor safer than other men. Thou -standest upon higher ground, where thou hast more than others of the -storms and dangers, and shalt be levelled with the lowest in thy fall. -And as to the use of thy power and greatness, it is for God, and not -thyself. And so great will be thy reckoning, according to the trust -reposed in thee, as would affright a considerate believer to foresee. - -3. Is it youthful strength that you are proud of? How little can it do -for thee, of that which thou most needest! And how soon will it be -turned to weakness! How many are cut off in youth, and their life is -among the unclean, as Elihu speaks, Job xxxvi. 14. Their bones are -full of the sins of their youth, which shall lie down with them in the -dust, Job xx. 11. - -4. Is it beauty that you are proud of? I have told you what sickness -and death will do to that before. When God rebuketh man for sin, he -makes his beauty to consume as a moth: surely every man is vanity, -Psal. xxxix. 11. Read Psal. xlix. 12-14. And if your beauty would -continue, how little good will it do you! and who but fools do look at -the skin of a rational creature, when they would discern their worth? -A fool, and a slave of lust and Satan, may be beautiful. A sepulchre -may be gilded that hath rottenness within. Will you choose the finest -purse, or the fullest? Who but a child or fool will value his book by -the fineness of the cover, or gilding of the leaves, and not by the -worth of the matter within? Absalom was beautiful, and what the better -was he? 2 Sam. xiv. 25. Favour is deceitful, and beauty is vain; but a -woman that feareth the Lord, she shall be praised, Prov. xxxi. 30. - -5. If it be fine clothes and gaudy ornaments that you are proud of, it -is a sin so foolish, and worse than childish, that I shall give it no -other confutation, than to tell you, that it contradicteth itself, by -making the person a scorn and laughing-stock to others, when their -design was to be more admired; and that an ass or a post may have as -fine and costly attire as you; and that shortly you shall change it -for a winding-sheet.[237] - -6. Is it your birth, and progenitors, and great friends that you are -proud of? Personal merits are incomparably more excellent than this -relation to the most meritorious parents; much more than a relation to -their empty titles. Cain was the son of Adam the father of mankind, -and Ham of Noah, and Esau of Isaac, and Absalom of David; when a godly -son of a wicked father is more honourable than they. Your ancestors -are but of the common stock of sinful Adam: and your great friends may -possibly become your enemies: and it is little that the greatest of -them can do for you, if God be not your friend. - -7. Is it your learning, or wisdom, or ability for speech or action, -that you are proud of? Remember that the devils, and many that are now -in hell, have far exceeded you in these; and that the wiser you are -indeed, the humbler you will be; and by pride you confute your -ostentation of your wisdom. Ahithophel's wisdom, which saveth not the -owner from perdition, is little cause of glorying. Jer. viii. 8, 9, -there were men that boasted of their wisdom, even in the law of God, -who yet were ashamed and dismayed; for they rejected the word of the -Lord: and then what wisdom could there be in them? Therefore, "thus -saith the Lord, Let not the wise man glory in his wisdom, nor let the -mighty man glory in his might, let not the rich man glory in his -riches; but let him that glorieth glory in this, that he understandeth -and knoweth me, that I am the Lord which exercise loving-kindness, -judgment, and righteousness, in the earth: for in these do I delight, -saith the Lord," Jer. ix. 23, 24. Those were not unlearned, of whom -Paul speaketh; "Where is the wise? where is the scribe? where is the -disputer of this world? Hath not God made foolish the wisdom of this -world?" 1 Cor. i. 20. - -8. Is it success in wars, or great undertakings, that you are proud -of? But by whose strength did you perform it? and how unhappy a -success is that which hindereth your success in the work of your -salvation! and how many have been brought down again to shame, that -have been lifted up in pride of their successes! - -9. Is it the applause of men that proclaim your excellency that you are -proud of? Alas, how poor a portion is the breath of man! and how mutable -are your applauders! that perhaps the next day will turn their tunes, -and as much reproach you. Will you be proud of praise, when it is the -devil's whistle, purposely to entice you into this pernicious snare, -that he may destroy you? It is a danger to be feared; for it destroyeth -many: but not a benefit much to be rejoiced in, much less to be proud -of; for few are the better for it. Titles and applause increase not real -worth and virtue, but puff up many with a mortal tympany. - -10. Is it your grace and goodness, or eminency in religion, that you -are proud of? This is most absurd; when predominant pride is a certain -sign that you have no saving grace at all, and so are proud of what -you have not: and if you have it, so far as you are proud of it you -abuse it, contradict it, and destroy it; for pride is to grace, what -the plague or consumption is to health. It is novices that have least -grace and knowledge, that are aptest to be puffed up with pride, and -thereby to fall into the condemnation of the devil, 1 Tim. iii. 6; -that is, into the like punishment for the like sin. When the pot -boileth over, that which was in it is lost in the fire. Rise not too -high in the esteem of your grace, lest you rise to the loss of it. "Be -not highminded, but fear," Rom. xi. 20. When you "think you stand, -take heed lest you fall," 1 Cor. x. 12. - -_Direct._ XVII. Look to the nature and tendency of every grace and -ordinance and duty, and use them diligently; for they all tend to the -destruction of pride. Knowledge discerneth the folly and pernicious -tendency of pride, and abundant matter for humiliation. Faith is the -casting off our pride, and going with empty, hungry souls to Christ -for mercy and supply. It showeth us the most powerful sight in the -world for the humbling of a soul, even a crucified Christ, and a most -holy God, and a glorified society of humble souls, and a dreadful -judgment and damnation for the proud. I might show you the same of -every grace and duty, but for being tedious. - -_Direct._ XVIII. Look to the humbling judgments of God on yourselves and -others, and turn them all against your pride. You will sure think it an -unsuitable and unseasonable thing for the calamitous to be proud. Are -you not oft complaining of one thing or other, upon your consciences, -your bodies, your estates, your names, your relations, or friends? and -yet will you be proud while you complain? If the judgments that have -already befallen you humble you not, if God love you, and will save you, -you may expect you should feel more, and the load should be increased, -till it make you stoop. O miserable, obstinate sinners! that can groan -with sickness, and yet be proud! and murmur under want, and yet be -proud! and daily crossed by one or other, and yet be proud! yea, and -tormented with fears of God's displeasure, and yet be proud! Have not -all the wars, and blood, and ruins that have befallen us in these -kingdoms, been yet enough to take down pride? Many humbling sights we -have seen, and many humbling stripes we have felt, and yet are we not -humbled! We have seen houses robbed, and towns fired, and the country -pillaged, and the blood of many thousands shed, and their carcasses -scattered about the fields, and yet are we not humbled! If we were proud -of our riches, they have been taken from us; if proud of our buildings, -they have been turned into ruinous heaps; if we have been proud of our -government, and the fame and glory of our country, we have seen how our -sins have pulled down our government, dishonoured our rulers, and -blemished our glory, and turned it into shame; and yet are we not -humbled! If you lived in a house infected with the plague, and had -buried father and mother, and brothers and sisters, and but a very few -were left alive, expecting when their turn came next; if these few were -not humbled, would you not think them blind and sottish persons? Do you -yet look high, and contend for pre-eminence, and look for honour, and -envy others, and desire to domineer, and have your will and way, and set -out yourselves in the neatest dress? Must you have sharper stripes, -before you will be humbled? Must greater injuries, and violences, and -losses, and fears, and reproaches be the means? Why will you choose so -painful a remedy, by frustrating the easier? If it must be so, the -judgment shall shortly come yet nearer to thee: it shall either strip -thee of the rest, or cover thee with shame, or lay thee in pain upon thy -couch, where thy head shall ache, and thy heart be sick, and thy body -weary, and thou shalt pant and gasp for breath; wilt thou then be proud, -and contest for honour, when thou expectest hourly when thy proud and -guilty soul shall be turned out of thy body, and appear before the holy -God? when the bell is ready to toll for thee, and thy winding-sheet to -be fetched out, and thy coffin prepared, and the bier to be fetched to -carry thee to thy grave, and leave thee in the dark with worms and -rottenness; wilt thou then be proud? Where then are your high looks, and -lofty minds, and splendid ornaments, and honours? Then will you be -climbing into higher rooms, and seeking to be revenged on those that -did eclipse your honour? Saith David, even of princes, and all the sons -of men, Psal. cxlvi. 3, 4, "His breath goeth forth: he returneth to his -earth: in that very day his thoughts perish." - -_Direct._ XIX. Look on the lamentable effects of pride about you in the -world, and that will help you to see the odiousness and pernicious -nature of it. Do you not see how it setteth the whole world on fire? how -it raiseth wars, and ruineth kingdoms, and draweth out men's blood, and -filleth the world with malice and hatred, and cruelty and injustice, and -treasons and rebellions, and destroyeth mercy, truth, and honesty, and -all that is left of God upon the mind of man? Whence is all the -confusion and calamity, all the censoriousness, revilings, and -cruelties, which we have seen, or felt, or heard of, but from pride? -What is it that hath trampled upon the interest of Christ and his gospel -through the world, but pride? What else is it that hath burnt his -martyrs, and made havoc of his servants, and distracted and divided his -church with schisms, and set up so many sect-masters and sects, and -caused them almost all to set against others, but this cursed, -unmortified pride? He that hath seen but what pride hath been doing in -England in this age, and yet discerneth not its hatefulness and -perniciousness, is strangely blind. Every proud man is a plague or -burden to the place he liveth in: if he get high, he is a Nabal; a man -can scarce speak to him; he thinks all under him are made but to serve -his will and honour, as inferior creatures are made for man. If he be an -inferior, he scorneth at the honour and government of his superiors, and -thinks they take too much upon them, and that it is below him to obey. -If he be rich, he thinks the poor must bow all to him, as to the golden -calf, or Nebuchadnezzar's golden image: if he be poor, he envieth the -rich, and is impatient of the state that God hath set him in: if he be -learned, he thinks himself an oracle: if unlearned, he despiseth the -knowledge which he wanteth, and scorneth to be taught. What state soever -he is in, he is a very salamander, that liveth in the fire, he troubleth -house, and town, and country, if his power be answerable to his heart: -he is an unpolished stone, that will never lie even in any building; he -is a natural enemy to quietness and peace. - -_Direct._ XX. Consider well how God hath designed the humbling of all -that he will save, in his whole contrivance of the work of our -redemption. He could have saved man by keeping him in his primitive -innocency, if he had pleased. Though he causeth not sin, he knoweth why -he permitteth it. He thought it not enough that man should have the -thought of creation to humble him, as being taken from the dust, and -made of nothing; but he will also have the sense of his moral -nothingness and sinfulness to humble him: he will have him beholden to -his Redeemer and Sanctifier for his new life and his salvation, as much -as to his Creator for his natural life. He is permitted first to undo -himself, and bring himself under condemnation, to be a child of death, -and near to hell, before he is ransomed and delivered; that he may take -to himself the shame of his misery, and ascribe all his hopes and -recovery to God. No flesh shall be justified by the works of the law, or -by a righteousness of his own performance; but by the satisfaction and -merits of his Redeemer; that so all boasting may be excluded, and that -no flesh might glory in his sight, and that man might be humbled, and -our Redeemer have the praise to all eternity.[238] And therefore God -prepareth men for faith and pardon, by humbling works, and forceth -sinners to condemn themselves before he will justify them. - -_Direct._ XXI. Read over the character which Christ himself giveth of -his true disciples; and you will see what great self-denial and humility -he requireth in all. In your first conversion you must become as little -children, Matt. xviii. 3. Instead of contending for superiority and -greatness, you must be ambitious of being servants unto all, Matt. -xxiii. 11; xx. 27. You must learn of him to be meek and lowly of heart, -Matt. xi. 28, 29; and to stoop to wash your brethren's feet, John xiii. -5, 14. Instead of revenge or unpeaceable contending for your right, you -must rather obey those that injuriously command you, and turn the other -cheek to him that smiteth you, and let go the rest to him that hath -injuriously taken from you; and bless them that curse you, and pray for -them that hurt and persecute you, and despitefully use you, Matt. v. 39, -40, 41, 44.[239] These are the followers of Christ. - -_Direct._ XXII. Remember how pride contradicteth itself by exposing -you to the hatred or contempt of all. All men abhor that pride in -others which they cherish in themselves. A humble man is well thought -of by all that know him; and a proud man is the mark of common -obloquy. The rich disdain him, the poor envy him, and all hate him, -and many deride him. This is his success. - -_Direct._ XXIII. Look still unto that dismal end, which pride doth -tend unto. It threateneth apostasy. If God forsake any one among you, -and any of you forsake God, his truth, and your consciences, and be -made as Lot's wife, a monument of his vengeance for a warning to -others, it will be the proud and self-conceited person. It maketh all -the mercies of God, your duties and parts, and objectively your very -graces, to be its food and fuel. It is a sign you are near some -dreadful fall, or heavy judgment: for God hath given you this -prognostic, Luke xiv. 11; i. 51; Prov. xv. 25; xvi. 5; Isa. ii. 11, -12. An Ahab is safer when he humbleth himself; and a Hezekiah is -falling when he is lifted up. They are the most hardened sinners, -scorning reproof, and therefore ordinarily forsaken both by God and -man, and left to their self-delusion, till they perish. - -_Direct._ XXIV. Converse with humbled and afflicted persons, and not -with proud, secure worldlings. Be much in the "house of mourning," where -you may see "the end of all the living, and be made better by laying it -to heart;" and let not your "hearts be in the house of mirth," Eccl. -vii. 2-4. Delight not to converse with "men that be in honour, and -understand not, but are like the beasts that perish; for though they -think of perpetuating their houses, and call their lands after their own -names," yet they "abide not in" their "honour:" and "this their way is -their folly," though "yet their posterity approve their sayings," Psal. -xlix. 20, 12-14. Converse with penitent, humbled souls, that have seen -the odiousness of sin, and the wickedness and deceitfulness of the -heart, and can tell you by their own feeling what cause of humiliation -is still before you. With these are you most safe. - -I have been the larger against pride, as seeing its prevalency in the -world, and its mischievous effects on souls and families, church and -state; and because it is not discerned and resisted by many as it -ought. I would fain have God dwell in your hearts, and peace in your -societies; and fain have you stand fast in the hour of temptation, -from prosperity or adversity; and fain have affliction easy to you. -But none of this will be without humility. I am loth that under the -mighty hand of God we should be unhumbled, even when judgments bid us -lay our mouths in the dust.[240] The storms have been long up; the -cedars have fallen; it is the shrubs and bending willows that now are -likeliest to scape. I am loth to see the prognostics of wrath upon -your souls, or upon the land. I am loth that any of you should through -pride be unhumbled of sin, or ashamed to own despised godliness; or -that any that have seemed religious, should prove seditious, -unpeaceable, or apostates. And therefore I beseech you, in a special -manner, take heed of pride; be little in your own esteem; praise not -one another unseasonably; be not offended at plain reproofs: look to -your duties, and then leave your reputations to the will of God. -Rebuke pride in your children; use them to mean attire and -employments; cherish not that in them which is most natural (now) and -most pernicious. God dwelleth with the humble, and will take the -humble to dwell with him, Isa. lvii. 15; Job xxii. 29. "Put on -humbleness of mind, meekness, long-suffering, forbearing one another," -Col. iii. 12, 13. "Be clothed with humility: serve the Lord with all -humility of mind, and he will exalt you in due time," Acts xx. 19; 1 -Pet. v. 6, 7. - - - PART VI. - - _Directions against Covetousness, or Love of Riches, - and against Worldly Cares._[241] - -I shall say but little on this subject now, because I have written a -Treatise of it already, called "The Crucifying of the World by the -Cross of Christ;" in which I have given many directions (in the -preface and treatise) against this sin. - -_Direct._ I. Understand well the nature and malignity of this sin; -both what it is, and why it is so great and perilous. I shall here -show you, 1. What love of riches is lawful. 2. What it is that is -unlawful; and in what this sin of covetousness or worldliness doth -consist. 3. Wherein the malignity or greatness of it lieth. 4. The -signs of it. 5. What counterfeits of the contrary virtue do hide this -sin from the eyes of worldlings. 6. What false appearances of it do -cause many to be suspected of covetousness unjustly. - -[Sidenote: Lawful love of creatures.] - -I. All love of the creature, the world, or riches, is not sin: for, 1. -The works of God are all good, as such; and all goodness is amiable. -As they are related to God, and his power, and wisdom, and goodness -are imprinted on them, so we must love them, even for his sake. 2. All -the impressions of the attributes of God appearing on his works, do -make them as a glass, in which at this distance we must see the -Creator; and their sweetness is a drop from him, by which his goodness -and love are tasted. And so they were all made to lead us up to God, -and help our minds to converse with him, and kindle the love of God in -our breasts, as a love-token from our dearest friend; and thus, as the -means of our communion with God, the love of them is a duty, and not a -sin. 3. They are naturally the means of sustaining our bodies, and -preserving life, and health, and alacrity; and as such, our sensitive -part hath a love to them, as every beast hath to its food; and this -love in itself is not of a moral kind, and is neither a virtue nor a -vice, till it either be used in obedience to our reason, (and so it is -good,) or in disobedience to it (and so it is evil). 4. The creatures -are necessary means to support our bodies, while we are doing God the -service which we owe him in the world; and so they must be loved, as a -means to his service; though we cannot say properly that riches are -ordinarily thus necessary. 5. The creatures are necessary to sustain -our bodies in our journey to heaven, while we are preparing for -eternity; and thus they must be loved as remote helps to our -salvation. And in these two last respects we call it in our prayers -"our daily bread." 6. Riches may enable us to relieve our needy -brethren, and to promote good works for church or state. And thus also -they may be loved; so far as we must be thankful for them, so far we -may love them; for we must be thankful for nothing but what is good. - -[Sidenote: Covetousness what.] - -II. But worldliness, or sinful love of riches, is, 1. When riches are -loved and desired, and sought more for the flesh than for God or our -salvation; even as the matter or means of our worldly prosperity, that -the flesh may want nothing to please it, and satisfy its desires.[242] -Or that pride may have enough wherewith to support itself, by gratifying -and obliging others, and living at those rates, and in that splendour, -as may show our greatness, or further our domination over others. 2. And -when we therefore desire them in that proportion which we think most -agreeable to these carnal ends, and are not contented with our daily -bread, and that proportion which may sustain us as passengers to heaven, -and tend most to the securing of our souls, and to the service of God. -So that it is the end by which a sinful love of riches is principally to -be discerned; when they are loved for pride or flesh-pleasing, as they -are the matter of a worldly, corporal felicity, and not principally for -God and his service, and servants, and our salvation. And indeed, as -sensualists love them, they should be hated. - -[Sidenote: Worldliness when predominant.] - -Worldliness is either predominant, and so a certain sign of death; or -else mortified, and in a subdued degree, consistent with some saving -grace. Worldliness predominant, as in the ungodly, is, when men that -have not a lively belief of the everlasting happiness, nor have laid -up their treasure and hopes in heaven, do take the pleasure and -prosperity of this life for that felicity which is highest in their -esteem, and dearest to their hearts, and therefore love the riches of -the world, or full provisions, as the matter and means of this their -temporal felicity.[243] Worldliness in a mortified person, is, when he -that hath laid up his treasure in heaven, and practically esteemeth -his everlasting hopes above all the pleasure and prosperity of the -flesh, and seeketh first the kingdom of God and his righteousness, and -useth his estate principally for God and his salvation, hath yet some -remnants of inordinate desire to the prosperity and pleasure of the -flesh, and some inordinate desire of riches for that end; which yet he -hateth, lamenteth, resisteth, and so far subdueth, that it is not -predominant, against the interest of God and his salvation.[244] Yet -this is a great sin, though it be forgiven. - -[Sidenote: The malignity of it.] - -III. The malignity or greatness of this sin consisteth in these points -(especially when it is predominant). 1. The love of the world, or of -riches, is a sin of deliberation, and not of mere temerity or sudden -passion: worldlings contrive the attaining of their ends. 2. It is a -sin of interest, love, and choice, set up against our chiefest -interest: it is the setting up of a false end, and seeking that; and -not only a sin of error in the means, or a seeking the right end in a -mistaken way. 3. It is idolatry,[245] or a denying God, and deposing -him in our hearts, and setting up his creatures in his stead, in that -measure as it prevaileth. The worldling giveth that love and that -trust unto the creature, which are due to God alone; he delighteth in -it instead of God, and seeketh and holdeth it as his felicity instead -of God: and therefore, so far as any man loveth the world, the love of -the Father is not in him, 1 John ii. 15. And the friendship of the -world is enmity to God. 4. It is a contempt of heaven; when it must be -neglected, and a miserable world preferred. 5. It showeth that -unbelief prevaileth at the heart so far as worldliness prevaileth: for -if men did practically believe the heavenly glory, and the promise -thereof, they would be carried above these present things. 6. It is a -debasing of the soul of man, and using it like the brutes, while it is -principally set upon the serving of the flesh, and on a temporal -felicity, and neglecteth its eternal happiness and concernments. - -7. It is a perverting of the very drift of a man's life, as employed in -seeking a wrong end, and not only of some one faculty or act: it is an -habitual sin of the state and course of mind and life, and not only a -particular actual sin. 8. It is a perverting of God's creatures to an -end and use clean contrary to that which they were made and given for; -and an abusing God by his own gifts, by which he should be served and -honoured; and a destroying our souls with those mercies which were given -us for their help and benefit. This is the true character of this -heinous sin. In a word, it is the forsaking God, and turning the heart -from him, and alienating the life from his service, to this present -world, and the service of the flesh. Fornication, drunkenness, murder, -swearing, perjury, lying, stealing, &c. are very heinous sins. But a -single act of one of these, committed rashly in the violence of passion, -or temptation, speaketh not such a malignant turning away of the heart -habitually from God, as to say a man is covetous, or a worldling. - -[Sidenote: _Signs of worldliness._] - -IV. The signs of covetousness are these: 1. Not preferring God and our -everlasting happiness before the prosperity and pleasure of the flesh; -but valuing and loving fleshly prosperity above its worth.[246] 2. -Esteeming and loving the creatures of God as provision for the flesh, -and not to further us in the service of God. 3. Desiring more than is -needful or useful to further us in our duty. 4. An inordinate -eagerness in our desires after earthly things. 5. Distrustfulness, and -carking cares, and contrivances for time to come. 6. Discontent, and -trouble, and a repining at a poor condition, when we have no more than -our daily bread. 7. When the world taketh up our thoughts -inordinately: when our thoughts will easilier run out upon the world, -than upon better things: and when our thoughts of worldly plenty are -more pleasant and sweet to us, than our thoughts of Christ, and -grace, and heaven; and our thoughts of want and poverty are more -bitter and grievous to us, than our thoughts of sin and God's -displeasure. 8. When our speech is freer and sweeter about prosperity -in the world, than about the concernments of God and our souls. 9. -When the world beareth sway in our families and converse, and shutteth -out all serious endeavours in the service of God, and for our own and -others' souls: or at least doth cut short religious duties, and is -preferred before them, and thrusteth them into a corner, and maketh us -slightly huddle them over. 10. When we are dejected overmuch, and -impatient under losses, and crosses, and worldly injuries from men. -11. When worldly matters seem sufficient to engage us in contentions, -and to make us break peace: and we will by law-suits seek our right, -when greater hurt is liker to follow to our brother's soul, or greater -wrong to the cause of religion, or the honour of God, than our right -is worth. 12. When in our trouble and distress we fetch our comfort -more from the thoughts of our provisions in the world, or our hopes of -supply, than from our trust in God, and our hopes of heaven.[247] 13. -When we are more thankful to God or man for outward riches, or any -gift for the provision of the flesh, than for hopes or helps in order -to salvation; for a powerful ministry, good books, or seasonable -instructions for the soul. 14. When we are quiet and pleased if we do -but prosper, and have plenty in the world, though the soul be -miserable, unsanctified, and unpardoned. 15. When we are more careful -to provide a worldly than a heavenly portion, for children and -friends, and rejoice more in their bodily than their spiritual -prosperity, and are troubled more for their poverty than their -ungodliness or sin. 16. When we can see our brother have need, and -shut up the bowels of our compassion, or can part with no more than -mere superfluities for his relief: when we cannot spare that which -makes but for our better being, when it is necessary to preserve his -being itself; or when we give unwillingly or sparingly.[248] 17. When -we will venture upon sinful means for gain, as lying, overreaching, -deceiving, flattering, or going against our consciences, or the -commands of God. 18. When we are too much in expecting liberality from -others, and think that all we buy of should sell cheaper to us than -they can afford, and consider not their loss or want, so that we have -the gain: nor are contented if they be never so bountiful to others, -if they be not so to us.[249] 19. When we make too much ado in the -world for riches, taking too much upon us, or striving for preferment, -and flattering great ones, and envying any that are preferred before -us, or get that which we expected. 20. When we hold our money faster -than our innocency, and cannot part with it for the sake of Christ, -when he requireth it; but will stretch our consciences and sin against -him, or forsake his cause, to save our estates; or will not part with -it for the service of his church, or of our country, when we are -called to it. 21. When the riches which we have, are used but for the -pampering of our flesh, and superfluous provision for our posterity, -and nothing but some inconsiderable crumbs or driblets are employed -for God and his servants, nor used to further us in his service, and -towards the laying up of a treasure in heaven. These are the signs of -a worldly, covetous wretch. - -V. The counterfeits of liberality or freedom from covetousness, which -deceive the worldling, are such as these: 1. He thinks he is not -covetous because he hath a necessity of doing what he doth for more. -Either he is in debt or he is poor, and scarcely hath whereon to live; -and the poor think that none are worldlings and covetous but the rich. -But he may love riches that wanteth them, as much as he that hath them. -If you have a necessity of labouring in your callings, you have no -necessity of loving the world, or of caring inordinately, or of being -discontented with your estate. Impatience under your wants shows a love -of the world and flesh, as much as other men's bravery that possess it. - -2. Another thinks he is not a worldling, because if he could but have -necessaries, even food and raiment, and conveniences for himself and -family, he would be content; and it is not riches or great matters that -he desireth.[250] But if your hearts are more set upon the getting of -these necessaries or little things, than upon the preparing for death, -and making sure of the heavenly treasure, you are miserable worldlings -still. And the poor man that will set his heart more upon a poor and -miserable life, than upon heaven, is more unexcusable than he that -setteth his heart more upon lordships and honours than upon heaven; -though both of them are but the slaves of the world, and have as yet no -treasure in heaven, Matt. vi. 19-21. And, moreover, you that are now so -covetous for a little more, if you had that, would be as covetous for a -little more still; and when you had that, for a little more yet. You -would next wear better clothing, and have better fare; and next you -would have your house repaired, and then you would have your land -enlarged, and then you would have something more for your children, and -you would never be satisfied. You think otherwise now; but your hearts -deceive you; you do not know them. If you believe me not, judge by the -case of other men that have been as confident as you, that if they had -but so much or so much they would be content; but when they have it, -they would still have more. And this, which is your pretence, is the -common pretence of almost all the covetous: for lords and princes think -themselves still in as great necessity as you think yourselves: as they -have more, so they have more to do with it; and usually are still -wanting as much as the poor. The question is not how much you desire? -but to what use, and to what end, and in what order? - -3. Another thinks he is not covetous, because he coveteth not any -thing that is his neighbour's: he thinks that covetousness is only a -desiring that which is not our own. But if you love the world and -worldly plenty inordinately, and covet more, you are covetous -worldlings, though you wish it not from another. It is the worldly -mind and love of wealth that is the sin at the root: the ways of -getting it are but the branches. - -4. Another thinks he is no worldling, because he useth no unlawful -means, but the labour of his calling, to grow rich. The same answer -serves to this. The love of wealth for the satisfying of the flesh is -unlawful, whatever the means be. And is it not also an unlawful means -of getting, to neglect God and your souls, and the poor, and shut out -other duties for the world, as you often do? - -5. Another thinks he is no worldling, because he is contented with -what he hath, and coveteth no more. When that which he hath is a full -provision for his fleshly desires. But if you over-love the world, and -delight more in it than God, you are worldlings, though you desire no -more. He is described by Christ as a miserable, worldly fool, Luke -xii. 19, 20, that saith, "Soul, take thy ease, eat, drink, and be -merry, thou hast much goods laid up for many years." To over-love what -you have, is worldliness, as well as to desire more. - -6. Another thinks he is no worldling, because he gives God thanks for -what he hath, and asked it of God in prayer. But if thou be a lover of -the world, and make provision for the desires of the flesh, it is but -an aggravation of thy sin, to desire God to be a servant to thy -fleshly lusts, and to thank him for satisfying thy sinful desires. Thy -prayers and thanks are profane and carnal: they were no service to -God, but to thy flesh. As if a drunkard or a glutton should beg of God -provision for their greedy throats, and thank him for it when they -have it: or a fornicator should pray God to be a pander to his lusts, -and then thank him for it: or a wanton gallant should make fine -clothes and gallantry the matter of his prayer and thanksgiving. - -7. Another thinks he is no worldling, because he hath some thoughts of -heaven, and is loth to be damned when he can keep the world no longer, -and prayeth often, and perhaps fasteth with the Pharisee twice a week, -and giveth alms often, and payeth tithes, and wrongeth no man.[251] -But the Pharisees were covetous for all these, Luke xvi. 14. The -question is not whether you think of heaven, and do something for it? -But whether it be heaven or earth which you seek first, and make the -end of all things else, which all are referred to? Every worldling -knoweth that he must die, and therefore he would have heaven at last -for a reserve, rather than hell. But where is it that you are laying -up your treasure, and that you place all your happiness and hopes? And -where are your hearts? on earth, or in heaven? Col. iii. 1-3; Matt. -vi. 20, 21. The question is not whether you give now and then an alms -to deceive your consciences, and part with so much as the flesh can -spare, as a swine will do when he can eat no more? but whether all -that you have be devoted to the will of God, and made to stoop to his -service and the saving of your souls, and can be forsaken rather than -Christ forsaken, Luke xiv. 33. - -8. Another thinks that he is not covetous, because it is but for his -children that he provideth: and "he that provideth not for his own, is -worse than an infidel," 1 Tim. v. 8. But the text speaketh only of -providing necessaries for our families and kindred, rather than cast -them on the church to be maintained. If you so overvalue the world, -that you think it the happiness of your children to be rich, you are -worldlings and covetous, both for yourselves and them. It is for their -children that the richest and greatest make provision, that their -posterity may be great and wealthy after them: and this maketh them -the more worldlings, and not the less; because they are covetous for -after-ages, when they are dead, and not only for themselves. - -9. Another thinks he is no worldling, because he can speak as hardly -of covetous men as any other. But many a one revileth others as -covetous that is covetous himself; yea, covetous men are aptest to -accuse others of covetousness, and of selling too dear, and buying too -cheap, and giving too little, because they would get the more -themselves. And many preachers, by their reading and knowledge, may -make a vehement sermon against worldliness, and yet go to hell at last -for being worldlings. Words are cheap. - -10. Another thinks he is not covetous, because he purposeth to leave -much to charitable uses when he is dead. I confess that much is well: -I would more would do so. But the flesh itself can spare it, when it -seeth that it must lie down in the grave. If they could carry their -riches with them and enjoy them after death, they would do it no -doubt: to leave it when you cannot keep it any longer, is not -thankworthy. So the glutton, and drunkard, and whoremonger, and the -proud must all leave their pleasure at the grave. But do you serve God -or the flesh with your riches while you have them? And do you use them -to help or to hinder your salvation? Deceive not yourselves, for God -is not mocked, Gal. vi. 7. - -VI. Yet many are falsely accused of covetousness upon such grounds as -these: 1. Because they possess much and are rich: for the poor take -the rich for worldlings. But God giveth not to all alike: he putteth -ten talents into the hands of one servant, and but one into another's: -and to whom men commit much, of them will they require the more.[252] -Therefore, to be intrusted with more than others is no sin, unless -they betray that trust. - -2. Others are accused as covetous, because they satisfy not the -covetous desires of those they deal with, or that expect much from -them, and because they give not where it is not their duty, but their -sin to give. Thus the buyer saith the seller is covetous; and the -seller saith the buyer is covetous, because they answer not their -covetous desires. An idle beggar will accuse you of uncharitableness, -because you maintain him not in sinful idleness. The proud look you -should help to maintain their pride. The drunkard, and riotous, and -gamesters expect their parents should maintain their sin. No man that -hath any thing, shall scape the censure of being covetous, as long as -there is another in the world that coveteth that which he hath: -selfishness looketh to no rules but their own desires. - -3. Others are judged covetous, because they give not that which they -have not to give. Those that know not another's estate, will pass -conjectures at it; and if their handsome apparel or deportment, or the -common fame, do make men think them richer than they are, then they -are accounted covetous, because their bounty answereth not men's -expectations. - -4. Others are thought covetous, because they are laborious in their -callings, and thrifty, and saving, not willing that any thing be lost. -But all this is their duty: if they were lords or princes, idleness -and wastefulness would be their sin. God would have all men labour in -their several callings, that are able: and Christ himself said, when -he had fed many thousands by miracle, yet "Gather up the fragments -that remain, that nothing be lost." The question is, How they use that -which they labour so hard for, and save so sparingly. If they use it -for God, and charitable uses, there is no man taketh a righter course. -He is the best servant for God, that will be laborious and sparing, -that he may be able to do good. - -5. Others are thought covetous, because, to avoid hypocrisy, they give -in secret, and keep their works of charity from the knowledge of men. -These shall have their reward from God: and his wrath shall be the -reward of their presumptuous censures. - -6. Others are thought covetous, because they lawfully and peaceably seek -their right, and let not the unjust and covetous wrong them at their -pleasure. It is true, we must let go our right, whenever the recovering -of it will do more hurt to others than it will do us good. But yet the -laws are not made in vain: nor must we encourage men in covetousness, -thievery, and deceit, by letting them do what they list: nor must we be -careless of our Master's talents; if he intrust us with them, we must -not let every one take them from us to serve his lusts with. - -_Direct._ II. Seriously consider of your everlasting state, and how much -greater things than riches you have to mind. Behold by faith the endless -joys which you may have with God, and the endless misery which -worldlings must undergo in hell. There is no true cure for an earthly -mind, but by showing it the far greater matters to be minded: by -acquainting it better with its own concernments; and with the greater -miseries than poverty or want, which we have to escape; and the greater -good than worldly plenty, which we have to seek. It is want of faith -that makes men worldlings: they see not what is in another world: they -say their creed, but do not heartily believe the day of judgment, the -resurrection of the body, and the life everlasting. There is not a man -of them all, but, if he had one sight of heaven and hell, would set -lighter by the world than ever he did before; and would turn his -covetous care and toil to a speedy and diligent care of his salvation. -If he heard the joyful praises of the saints, and the woeful -lamentations of the damned, but one day or hour, he would think ever -after that he had greater matters to mind than the scraping together a -heap of wealth. Remember, man, that thou hast another world to live in; -and a far longer life to make provision for; and that thou must be in -heaven or hell for ever. This is true, whether thou believe it or not: -and thou hast no time but this to make all thy preparation in: and as -thou believest, and livest, and labourest now, it must go with thee to -all eternity. These are matters worthy of thy care. Canst thou have -while to make such a pudder here in the dust, and care and labour for a -thing of nought, while thou hast such things as these to care for, and a -work of such transcendent consequence to do?[253] Can a man that -understands what heaven and hell are, find room for any needless -matters, or time for so much unnecessary work? The providing for thy -salvation is a thing that God hath made thy own work, much more than the -providing for the flesh. When he speaks of thy body, he saith, "Take no -thought for your life, what you shall eat or drink, nor for your body, -what you shall put on:--for your Father knoweth that ye have need of all -these things," Matt. vi. 25, 32. "Be careful for nothing," Phil. iv. 6. -"Cast all your care upon him, for he careth for you," 1 Pet. v. 7. But -when he speaks of your salvation, he bids you "work it out with fear and -trembling," Phil. ii. 12;[254] and "give diligence to make your calling -and election sure," 2 Pet. i. 10; and "strive to enter in at the strait -gate," Matt. vii. 13; Luke xiii. 24. "Labour not for the meat that -perisheth, but for that which endureth to everlasting life," John vi. -27. That is, "Seek first the kingdom of God and his righteousness, and -all these things shall be added to you," Matt. vi. 33. Look up to -heaven, man, and remember that there is thy home, and there are thy -hopes, or else thou art a man undone for ever; and therefore it is for -that that thou must care and labour. Believe unfeignedly that thou must -dwell for ever in heaven or hell, as thou makest thy preparation here, -and consider of this as becometh a man, and then be a worldling and -covetous if thou canst: riches will seem dust and chaff to thee, if thou -believe and consider thy everlasting state. Write upon the doors of thy -shop and chamber, I must be in heaven or hell for ever; or, This is the -time on which my endless life dependeth; and methinks every time thou -readest it, thou shouldst feel thy covetousness stabbed at the heart. O -blinded mortals! that love, like worms, to dwell in earth! Would God but -give you an eye of faith, to foresee your end, and where you must dwell -to all eternity, what a change would it make upon your earthly minds! -Either faith or sense will be your guides. Nothing but reason sanctified -by faith can govern sense. Remember that thou art not a beast, that hath -no life to live but this: thou hast a reasonable, immortal soul, that -was made by God for higher things, even for God himself, to admire him, -love him, serve him, and enjoy him. If an angel were to dwell awhile in -flesh, should he turn an earthworm, and forget his higher life of glory? -Thou art like to an incarnate angel; and mayst be equal with the angels, -when thou art freed from this sinful flesh, Luke xx. 36. O beg of God a -heavenly light, and a heavenly mind, and look often into the word of -God, which tells thee where thou must be for ever; and worldliness will -vanish away in shame. - -_Direct._ III. Remember how short a time thou must keep and enjoy the -wealth which thou hast gotten. How quickly thou must be stripped of all! -Canst thou keep it when thou hast it?[255] Canst thou make a covenant -with death, that it shall not call away thy soul? Thou knowest -beforehand that thou art of short continuance, and the world is but thy -inn or passage; and that a narrow grave for thy flesh to rot in, is all -that thou canst keep of thy largest possessions, save what thou layest -up in heaven, by laying it out in obedience to God. How short is life! -How quickly gone! Thou art almost dead and gone already! What are a few -days or a few years more? And wilt thou make so much ado for so short a -life? and so careful a provision for so short a stay? Yea, how uncertain -is thy time, as well as short! Thou canst not say what world thou shalt -be in to-morrow. Remember, man, that Thou must die! Thou must die! Thou -must quickly die! Thou knowest not how soon! Breathe yet a few breaths -more, and thou art gone! And yet canst thou be covetous, and drown thy -soul with earthly cares? Dost thou soberly read thy Saviour's warning, -Luke xii. 19-21? Is it not spoken as to thee? "Thou fool, this night thy -soul shall be required of thee; then whose shall those things be which -thou hast provided? So is every one that layeth up riches for himself, -and is not rich towards God."[256] If thou be rich to-day, and be in -another world to-morrow, had not poverty been as good? Distracted soul! -dost thou make so great a matter of it, whether thou have much or little -for so short a time? and takest no more care, either where thou shalt -be, or what thou shalt have to all eternity? Dost thou say, thou wilt -cast this care on God? I tell thee, he will make thee care thyself, and -care again before he will save thee. And why canst thou not cast the -care of smaller matters on him, when he commandeth thee? Is it any great -matter whether thou be rich or poor, that art going so fast unto another -world, where these are things of no signification? Tell me, if thou wert -sure that thou must die to-morrow, (yea, or the next month or year,) -wouldst thou not be more indifferent whether thou be rich or poor, and -look more after greater things? Then thou wouldst be of the apostle's -mind, 2 Cor. iv. 18, "We look not at the things which are seen, but at -the things which are not seen: for the things which are seen are -temporal, but the things which are not seen are eternal." Our eye of -faith should be so fixed on invisible, eternal things, that we should -scarce have leisure or mind to look at or once regard the things that -are visible and temporal. A man that is going to execution scarce looks -at all the bustle or business that is done in streets and shops as he -passeth by; because these little concern him in his departing case. And -how little do the wealth and honours of the world concern a soul that is -going into another world, and knows not but it may be this night! Then -keep thy wealth, or take it with thee, if thou canst. - -_Direct._ IV. Labour to feel thy greatest wants, which worldly wealth -will not supply. Thou hast sinned against God, and money will not buy -thy pardon.[257] Thou hast incurred his displeasure, and money will -not reconcile him to thee. Thou art condemned to everlasting misery by -the law, and money will not pay thy ransom. Thou art dead in sin, and -polluted, and captivated by the flesh, and money will sooner increase -thy bondage than deliver thee. Thy conscience is ready to tear thy -heart for thy wilful folly and contempt of grace, and money will not -bribe it to be quiet. Judas brought back his money, and hanged -himself, when conscience was but once awakened. Money will not -enlighten a blinded mind, nor soften a hard heart, nor humble a proud -heart, nor justify a guilty soul. It will not keep off a fever or -consumption, nor ease the gout, or stone, or tooth-ache. It will not -keep off ghastly death, but die thou must, if thou have all the world! -Look up to God, and remember that thou art wholly in his hands; and -think whether he will love or favour thee for thy wealth. Look unto -the day of judgment, and think whether money will there bring thee -off, or the rich speed better than the poor. - -_Direct._ V. Be often with those that are sick and dying, and mark -what all their riches will do for them, and what esteem they have then -of the world; and mark how it useth all at last. Then you shall see -that it forsaketh all men in the hour of their greatest necessity and -distress;[258] when they would cry to friends, and wealth, and honour, -if they had any hopes, If ever you will help me, let it be now; if -ever you will do any thing for me, O save me from death, and the wrath -of God! But, alas! such cries would be all in vain! Then, oh then! one -drop of mercy, one spark of grace, the smallest well-grounded hope of -heaven, would be worth more than the empire of Caesar or Alexander! Is -not this true, sinner? Dost thou not know it to be true? And yet wilt -thou cheat and betray thy soul? Is not that best now, which will be -best then? And is not that of little value now, which will be then so -little set by? Dost thou not think that men are wiser then than now? -Wilt thou do so much, and pay so dear for that, which will do thee no -more good, and which thou wilt set no more by when thou hast it? Doth -not all the world cry out at last of the deceitfulness of riches, and -the vanity of pleasure and prosperity on earth, and the perniciousness -of all worldly cares? And doth not thy conscience tell thee, that when -thou comest to die, thou art like to have the same thoughts thyself? -And yet wilt thou not be warned in time? Then all the content and -pleasure of thy plenty and prosperity will be past: and when it is -past it is nothing. And wilt thou venture on everlasting woe, and cast -away everlasting joy, for that which is to-day a dream and shadow, and -to-morrow, or very shortly, will be nothing?[259] The poorest then -will be equal with thee. And will honest poverty, or over-loved -wealth, be sweeter at the last? How glad then wouldst thou be, to have -been without thy wealth, so thou mightst have been without the sin and -guilt. How glad then wouldst thou be to die the death of the poorest -saint! Do you think that poverty, or riches, are liker to make a man -loth to die? or are usually more troublesome to the conscience of a -dying man? O look to the end, and live as you die, and set most by -that, and seek that now, which you know you shall set most by at last -when full experience hath made you wiser! - -_Direct._ VI. Remember that riches do make it much harder for a man to -be saved; and the love of this world is the commonest cause of men's -damnation. This is certainly true, for all that poverty also hath its -temptations; and for all that the poor are far more numerous than the -rich. For even the poor may be undone by the love of that wealth and -plenty which they never get; and those may perish for over-loving the -world, that yet never prospered in the world.[260] And if thou believe -Christ, the point is out of controversy: for he saith, Luke xviii. -24-27, "How hardly shall they that have riches enter into the kingdom -of God! For it is easier for a camel to go through a needle's eye, -than for a rich man to enter into the kingdom of God. And they that -heard it said, Who then can be saved? And he said, The things which -are impossible with men, are possible with God." So Luke vi. 24, 25, -"But woe unto you that are rich! for ye have received your -consolation: woe unto you that are full! for ye shall hunger." Make -but sense of these and many such like texts, and you can gather no -less than this from them, that riches make the way to heaven much -harder, and the salvation of the rich to be more difficult and rare, -proportionably, than of other men. And Paul saith, 1 Cor. i. 26, "Not -many wise men after the flesh, not many mighty, not many noble are -called." And the lovers of riches, though they are poor, must remember -that it is said, "That the love of money is the root of all evil," 1 -Tim. vi. 10. And, "Love not the world, nor the things that are in the -world: for if any man love the world, the love of the Father is not in -him," 1 John ii. 15. Do you believe that here lieth the danger of your -souls? and yet can you so love, and choose, and seek it? Would you -have your salvation more difficult, and doubtful, and impossible with -men? You had rather choose to live where few die young, than where -most die young; and where sicknesses are rare, than where they are -common. If you were sick, you had rather have the physician, and -medicines, and diet which cure most, than those which few are cured -by. If the country were beset with thieves, you had rather go the way -that most escape in, than that few escape in. And yet, so it may but -please your flesh, you will choose that way to heaven, that fewest -escape in; and you will choose that state of life, which will make -your salvation to be most hard and doubtful. Doth your conscience say -that is wisely done? I know that if God put riches into your hand, by -your birth, or his blessing on your honest labours, you must not cast -away your Master's talents, because he is austere; but by a holy -improvement of them, you may further his service and your salvation. -But this is no reason why you should over-love them, or desire and -seek so great a danger. Believe Christ heartily, and it will quench -your love of riches. - -_Direct._ VII. Remember that the more you have, the more you have to -give account for. And if the day of judgment be dreadful to you, you -should not make it more dreadful by greatening your own accounts. If -you desired riches but for the service of your Lord, and have used -them for him, and can truly give in this account, that you laid them -not out for the needless pleasure or pride of the flesh, but to -furnish yourselves, and families, and others, for his service, and as -near as you could, employ them according to his will, and for his use, -then you may expect the reward of good and faithful servants; but if -you desired and used them for the pride and pleasure of yourselves -while you lived, and your posterity or kindred when you are dead, -dropping some inconsiderable crumbs for God, you will then find that -Mammon was an unprofitable master, and godliness, with content, would -have been greater gain.[261] - -_Direct._ VIII. Remember how dear it costeth men, thus to hinder their -salvation, and greaten their danger and accounts. What a deal of -precious time is lost upon the world, by the lovers of it, which might -have been improved to the getting of wisdom and grace, and making their -calling and election sure![262] If you had believed that the gain of -holy wisdom had been so much better than the gaining of gold, as Solomon -saith, Prov. iii. 14, you would have laid out much of that time in -labouring to understand the Scriptures, and preparing for your endless -life. How many unnecessary thoughts have you cast away upon the world, -which might better have been laid out on your greater concernments! How -many cares, and vexations, and passions doth it cost men, to overload -themselves with worldly provisions! Like a foolish traveller, who having -a day's journey to go, doth spend all the day in gathering together a -load of meat, and clothes, and money, more than he can carry, for fear -of wanting by the way: or like a foolish runner, that hath a race to run -for his life, and spends the time in which he should be running, in -gathering a burden of pretended necessaries.[263] You have all the while -God's work to do, and your souls to mind, and judgment to prepare for, -and you are tiring and vexing yourselves for unnecessary things, as if -it were the top of your ambition to be able to say, in hell, that you -died rich. 1 Tim. vi. 6-10, "Godliness with contentment is great gain. -For we brought nothing into this world, and it is certain that we can -carry nothing out. And having food and raiment let us be therewith -content. But they that will be rich fall into temptation and a snare, -and into many foolish and hurtful lusts, which drown men in destruction -and perdition. For the love of money is the root of all evil: which -while some coveted after, they have erred (or been seduced) from the -faith, and pierced themselves through with many sorrows." Piercing -sorrows here, and damnation hereafter, are a very dear price to give for -money.[264] For saith Christ himself, "What shall it profit a man to -gain all the world, and lose his own soul? Or what shall a man give in -exchange for his soul?" Mark viii. 36, 37; that is, What money or price -will recover it, if for the love of gain he lose it? Prov. xv. 27, "He -that is greedy of gain troubleth his own house; but he that hateth gifts -shall live." Do you not know that a godly man contented with his daily -bread, hath a far sweeter and quieter life and death than a -self-troubling worldling? You may easily perceive it. Prov. xv. 16, -"Better is little with the fear of the Lord, than great treasure and -trouble therewith." - -_Direct._ IX. Look much on the life of Christ on earth, and see how -strangely he condemneth worldliness by his example. Did he choose to -be a prince or lord, or to have great possessions, lands, or money, or -sumptuous buildings, or gallant attendance, and plentiful provisions? -His housing you may read of, Matt. viii. 20; Luke ix. 58, "Foxes have -holes, and the birds of the air have nests, but the Son of man hath -not where to lay his head." His clothing you may read of at his -crucifying, when they parted it. As for money, he was fain to send -Peter to a fish for some to pay their tribute. If Christ did scrape -and care for riches, then so do thou: if he thought it the happiest -life, do thou think so too. But if he contemned it, do thou contemn -it: if his whole life was directed to give thee the most perfect -example of the contempt of all the prosperity of this world, then -learn of his example, if thou take him for thy Saviour, and if thou -love thyself. "Though he was rich, yet for our sakes he became poor, -that you through his poverty might be rich," 2 Cor. viii. 9. - -_Direct._ X. Think on the example of the primitive christians, even -the best of Christ's servants, and see how it condemneth worldliness. -They that by miracle in the name of Christ could give limbs to the -lame, yet tell him, "Silver and gold have we none," Acts iii. 6. Those -that had possessions sold them, and laid the money at the apostles' -feet, and they had all things common, to show that faith overcometh -the world, by contemning it, and subjecting it to charity, and -devoting it entirely to God. Read whether the apostles did live in -sumptuous houses, with great attendance, and worldly plenty and -prosperity? And so of the rest.[265] - -_Direct._ XI. Remember to what ends all worldly things were made and -given you, and what a happy advantage you may make of them by -renouncing them, as they would be provision for your lusts, and by -devoting yourselves and them to God.[266] The use of their sweetness -is, to draw your souls to taste by faith the heavenly sweetness. They -are the looking-glass of souls in flesh, that are not yet admitted to -see these things spiritual face to face. They are the provender of our -bodies; our travelling furniture and helps; our inns, and solacing -company in the way; they are some of God's love-tokens, some of the -lesser pieces of his coin, and bear his image and superscription. They -are drops from the rivers of the eternal pleasures; to tell the mind -by the way of the senses how good the Donor is, and how amiable; and -what higher delights there are for souls; and to point us to the -better things which these foretell. They are messengers from heaven, -to testify our Father's care and love, and to bespeak our -thankfulness, love, and duty; and to bear witness against sin, and -bind us faster to obedience. They are the first volume of the word of -God; the first book that man was set to read, to acquaint him fully -with his Maker. As the word which we read and hear is the chariot of -the Spirit, by which it maketh its accesses to the soul; so the -delights of sight, and taste, and smell, and touch, and hearing, were -appointed as an ordinary way for the speedy access of heavenly love -and sweetness to the heart, that upon the first perception of the -goodness and sweetness of the creature, there might presently be -transmitted by a due progression, a deep impression of the goodness of -God upon the soul; that the creatures, being the letters of God's -book, which are seen by our eye, the sense (even the love of our great -Creator) might presently be perceived by the mind: and no letter might -once be looked upon but for the sense; no creature ever seen, or -tasted, or heard, or felt in any delectable quality, without a sense -of the love of God; that as the touch of the hand upon the strings of -the lute do cause the melody, so God's touch by his mercies upon our -hearts, might presently tune them into love, and gratitude, and -praise. They are the tools by which we must do much of our Master's -work. They are means by which we may refresh our brethren, and express -our love to one another, and our love to our Lord and Master in his -servants. They are our Master's stock, which we must trade with, by -the improvement of which, no less than the reward of endless happiness -may be attained. These are the uses to which God gives us outward -mercies. Love them thus, and delight in them, and use them thus, and -spare not; yea, seek them thus, and be thankful for them. But when the -creatures are given for so excellent a use, will you debase them all -by making them only the fuel of your lusts, and the provisions for -your flesh? And will you love them, and dote upon them in these base -respects; while you utterly neglect their noblest use? You are just -like children that cry for books, and can never have enow; but it is -only to play with them because they are fine; but when they are set to -learn and read them, they cry as much because they love it not: or -like one that should spend his life and labour in getting the finest -clothes, to dress his dogs and horses with, but himself goes naked and -will not wear them.[267] - -_Direct._ XII. Remember that God hath promised to provide for you, and -that you shall want nothing that is good for you, if you will live -above these worldly things, and seek first his kingdom, and the -righteousness thereof. And cannot you trust his promise? If you truly -believe that he is God, and that he is true, and that his particular -providence extendeth to the very numbering of your hairs,[268] you -will sure trust him, rather than trust to your own forecast and -industry. Do you think his provision is not better for you than your -own? All your own care cannot keep you alive an hour, nor can prosper -any of your labours, if you provoke him to blast them. And if you are -not content with his provisions, nor submit yourselves to the disposal -of his love and wisdom, you disoblige God, and provoke him to leave -you to the fruits of your own care and diligence: and then you will -find that it had been your wiser way to have trusted God. - -[Sidenote: The mischiefs of a worldly mind.] - -_Direct._ XIII. Think often on the dreadful importance and effects of -the love of riches, or a worldly mind.[269] 1. It is a most certain -sign of a state of death and misery, where it hath the upper hand. It -is the departing of the heart from God to creatures. See the malignity -of it before. Good men have been overtaken with heinous sins; but it -is hard to find where Scripture calleth any of them covetous. A heart -secretly cleaving most to this present world and its prosperity, is -the very killing sin of every hypocrite, yea, and of all ungodly men. -2. Worldliness makes the word unprofitable; and keepeth men from -believing and repenting, and coming home to God, and minding seriously -the everlasting world. What so much hindereth the conversion of -sinners, as the love and cares of earthly things? They cannot serve -God and mammon: their treasure and hearts cannot chiefly be both in -heaven and earth! They will not yield to the terms of Christ that love -this world: they will not forsake all for a treasure in heaven. In a -word, as you heard, the love of money is the root of all evil, and the -love of the Father is not in the lovers of the world.[270] 3. It -destroyeth holy meditation and conference, and turneth the thoughts to -worldly things: and it corrupteth prayer, and maketh it but a means to -serve the flesh, and therefore maketh it odious to God. 4. It is the -great hinderance of men's necessary preparation for death and -judgment, and stealeth away their hearts and time till it is too late. -5. It is the great cause of contentions even among the nearest -relations; and the cause of the wars and calamities of nations; and of -the woeful divisions and persecutions of the church; when a worldly -generation think that their worldly interest doth engage them, against -self-denying and spiritual principles, practices, and persons. 6. It -is the great cause of all the injustice, and oppression, and cruelty -that rageth in the world. They would do as they would be done by, were -it not for the love of money. It maketh men perfidious and false to -all their friends and engagements: no vows to God, nor obligations to -men, will hold a lover of the world.[271] The world is his god, and -his worldly interest is his rule and law. 7. It is the great destroyer -of charity and good works. No more is done for God and the poor, -because the love of the world forbids it. 8. It disordereth and -profaneth families; and betrayeth the souls of children and servants -to the devil. It turneth out prayer, and reading the Scripture, and -good books, and all serious speeches of the life to come, because -their hearts are taken up with the world, and they have no relish of -any thing but the provisions of their flesh. Even the Lord's own day -cannot be reserved for holy works, nor a duty performed, but the world -is interposing, or diverting the mind. 9. It tempteth men to sin -against their knowledge, and to forsake the truth, and fit themselves -to the rising side, and save their bodies and estates, whatever become -of their souls. It is the very price that the devil gives for souls! -With this he bought the soul of Judas, who went to the Pharisees, with -a "What will you give me, and I will deliver him to you." With this he -attempted Christ himself, Matt. iv. 9, "All these will I give thee, if -thou wilt fall down and worship me." It is the cause of apostasy and -unfaithfulness to God.[272] And it is the price that sinners sell -their God, their conscience, and their salvation for. 10. It depriveth -the soul of holy communion with God, and comfort from him, and of all -foretaste of the life to come, and finally of heaven itself.[273] For -as the love of the world keepeth out the love of God and heaven, it -must needs keep out the hopes and comforts which should arise from -holy love. It would do much to cure the love of money, and of the -world, if you knew how pernicious a sin it is.[274] - -_Direct._ XIV. Remember how base a sin it is, and how dishonourable and -debasing to the mind of man. If earth be baser than heaven, and money -than God, then an earthly mind is baser than a heavenly mind. As the -serpent's feeding on the dust is a baser life than that of angels, that -are employed in admiring, and obeying, and praising the Most Holy God. - -_Direct._ XV. Call yourselves to a daily reckoning, how you lay out all -that God committeth to your trust; and try whether it be so as you would -hear of it at judgment. If you did but use to sit in judgment daily upon -yourselves, as those that believe the judgment of God, it would make you -more careful to use well what you have, than to get more; and it would -quench your thirst after plenty and prosperity, when you perceived you -must give so strict an account of it. The flesh itself will less desire -it, when it finds it may not have the use of it.[275] - -_Direct._ XVI. When you find your covetousness most eager and -dangerous, resolve most to cross it, and give more to pious or -charitable uses than at another time. For a man hath reason to fly -furthest from that sin, which he is most in danger of. And the acts -tend to the increase of the habit. Obeying your covetousness doth -increase it: and so the contrary acts, and the disobeying and -displeasing it, do destroy it. This course will bring your -covetousness into a despair of attaining its desire; and so will make -it sit down and give over the pursuit. It is an open protesting -against every covetous desire; and an effectual kind of repenting; and -a wise and honest disarming sin, and turning its motions against -itself, to its own destruction. Use it thus oft, and covetousness will -think it wisdom to be quiet. - -_Direct._ XVII. Above all take heed that you think not of reconciling -God and mammon, and mixing heaven and earth to be your felicity, and -of dreaming that you may keep heaven for a reserve at last, when the -world hath been loved as your best, so long as you could keep it. -Nothing so much defendeth worldliness, as a cheating hope, that you -have it but in a subdued, pardoned degree; and that you are not -worldlings when you are. And nothing so much supports this hope, as -because you confess that heaven only must be your last refuge, and -full felicity, and therefore you do something for it on the bye. But -is not the world more loved, more sought, more delighted in, and -faster held? Hath it not more of your hearts, your delight, desire, -and industry? If you cannot let go all for heaven, and forsake all -this world for a treasure above, you cannot be Christ's true -disciples, Luke xiv. 26, 27, 30, 33. - -_Direct._ XVIII. If ever you would overcome the love of the world, -your great care must be to mortify the flesh; for the world is desired -but as its provision. A mortified man hath no need of that which is a -sensualist's felicity. Quench your hydropical, feverish thirst, and -then you will not make such a stir for drink. Cure the disease which -enrageth your appetite; and that is the safest and cheapest way of -satisfying it. Then you will be thankful to God, when you look on -other men's wealth and gallantry, that you need not these things.[276] -And you will think what a trouble and burden, and interruption of your -better work and comfort it would be to you, to have so much land, and -so many servants, and goods, and business, and persons to mind, as -rich men have. And how much better you can enjoy God and yourself in a -more retired, quiet state of life. But of this more in the next part. - -Did men but know how much of an ungodly, damnable state doth consist -in the love of the world; and how much it is the enemy of souls; and -how much of our religion consisteth in the contempt and conquest of -it; and what is the meaning of their renouncing the world in their -baptismal covenant; and how many millions the love of the world will -damn for ever; they would not make such a stir for nothing, and spend -all their days in providing for their perishing flesh; nor think them -happiest that are richest; nor "boast themselves of their heart's -desire, and bless the covetous whom the Lord abhorreth," Psal. x. 3. -They would not think that so small a sin which christians should not -so much as "name," but in detestation, Eph. v. 3; when God hath -resolved that the "covetous shall not inherit the kingdom of God," 1 -Cor. vi. 10; Eph. v. 5; and a christian must not so much as eat with -them, 1 Cor. v. 11. Did Christ say in vain, "Take heed and beware of -covetousness," Luke xii. 15. "Woe to him that coveteth an evil -covetousness to his house, that he may set his nest on high, that he -may be delivered from the power of evil," Hab. ii. 9. Oh what -deserving servants hath the world, that will serve it so diligently, -so constantly, and at so dear a rate, when they beforehand know, that -besides a little transitory, deluding pleasure, it will pay them with -nothing but everlasting shame! Oh wonderful deceiving power, of such -an empty shadow, or rather wonderful folly of mankind! that when so -many ages have been deceived before us, and almost every one at death -confesseth it did but deceive them, so many still should be deceived, -and take no warning by such a world of examples! I conclude with Heb. -xiii. 5, "Let your conversation be without covetousness, and be -content with such things as ye have: for he hath said, I will never -leave thee nor forsake thee." - - - PART VII. - - _Directions against the Master Sin; Sensuality, Flesh-pleasing, - or Voluptuousness._ - -I shall be the shorter on this also, because I have spoken so much -already in my "Treatise of Self-denial." Before we come to more -particular directions, it is needful that we discern the nature and -evil of the sin which we speak against. I shall therefore, 1. Tell you -what is meant by "flesh" here. And 2. What flesh-pleasing it is that -is unlawful, and what sensuality is. 3. Wherein the malignity of this -sin consisteth. 4. I shall answer some objections. 5. I shall show you -the signs of it. 6. The counterfeits of the contrary. 7. And the false -signs, which make some accused wrongfully, by themselves or others. - -[Sidenote: What is meant by flesh.] - -I. Because you may find in writings between the protestants and -papists, that it is become a controversy, whether by "flesh," in -Scripture, (where this sin is mentioned,) be meant the body itself, or -the soul so far as it is unregenerate, I shall briefly first resolve -this question. When we speak of the unregenerate part, we mean not -that the soul hath two parts, whereof one is regenerate, and the other -unregenerate: but as the purblind eye hath both light and darkness on -the same subject, so is it with the soul which is regenerate but in -part, that is, in an imperfect degree: and by the unregenerate part is -meant, the whole soul, so far as it is unregenerate. The word "flesh," -in its primary signification, is taken for that part of the body, as -such, without respect to sin; and next for the whole body, as distinct -from the soul. But in respect to sin and duty, it is taken, 1. -Sometimes for the sensitive appetite, not as sinful in itself, but as -desiring that which God hath obliged reason to deny. 2. More -frequently, for this sensitive appetite, as inordinate, and so sinful -in its own desires. 3. Most frequently, for both the inordinate -sensitive appetite itself, and the rational powers, so far as they are -corrupted by it, and sinfully disposed to obey it, or to follow, -inordinately, sensual things. But then the name is primarily taken for -the sensual appetite itself, (as diseased,) and but by participation -for the rational powers. For the understanding of which, you must -consider, 1. That the appetite itself might innocently (even in -innocency) desire a forbidden object; when it was not the appetite -that was forbidden, but the desire of the will, or the actual taking -it. That a man in a fever doth thirst for more than he may lawfully -drink, is not of itself a sin; but to desire it by practical volition, -or to drink it, is a sin; for it is these that God forbids, and not -the thirst, which is not in our power to extinguish. That Adam had an -appetite to the forbidden fruit was not his sin; but that his will -obeyed his appetite, and his mouth did eat. For the appetite and -sensitive nature are of God, and are in nature antecedent to the law. -God made us men before he gave us laws; and the law commandeth us not -to alter ourselves from what he made us, or any thing else which is -naturally out of our power. But it is the sin of the will and -executive powers, to do that evil which consisteth in obeying an -innocent appetite. The appetite is necessary, and not free; and -therefore God doth not direct his commands or prohibitions to it -directly, but to the reason and free-will. 2. But since man's fall, -the appetite itself is corrupted and become inordinate, that is, more -impetuous, violent, and unruly than it was in the state of innocency, -by the unhappy distempers that have befallen the body itself. For we -find now by experience, that a man that useth himself to sweet and -wholesome temperance, hath no such impetuous strivings of his appetite -against his reason (if he be healthful) as those have that are either -diseased, or used to obey their appetites. And if use and health make -so great alteration, we have cause to think that the depravation of -nature by the fall did more. 3. This inordinate appetite is sin, by -participation; so far as the appetite may be said to be free by -participation, though not in itself; because it is the appetite of a -rational, free agent: for though sin be first in the will in its true -form, yet it is not the will only that is the subject of it, (though -primarily it be,) but the whole man, so far as his acts are voluntary: -for the will hath the command of the other faculties; and they are -voluntary acts which the will either commands, or doth not forbid when -it can and ought. To lie is a voluntary sin of the man, and the tongue -partaketh of the guilt. The will might have kept out that sin, which -caused a disorder in the appetite. If a drunkard or a glutton provoke -a venereous, inordinate appetite in himself, that lust is his sin, -because it is voluntarily provoked. 4. Yet such additions of -inordinacy, as men stir up in any appetite, by their own actual sins -and customs, are more aggravated and dangerous to the soul, than that -measure of distemper which is merely the fruit of original sin. 5. -This inordinateness of the sensitive appetite, with the mere privation -of rectitude in the mind and will, is enough to cause man's actual -sin. For if the horses be headstrong, the mere weakness, sleepiness, -negligence, or absence of the coachman is enough to concur to the -overthrow of the coach: so if the reason and will had no positive -inclinations to evil or sensual objects, yet if they have not so much -light and love to higher things as will restrain the sensual appetite, -it hath positive inclination enough in itself to forbidden things to -ruin the soul by actual sin. 6. Yet, though it be a great controversy -among divines, I conceive that in the rational powers themselves, -there are positive, habitual, inordinate inclinations to sensual, -forbidden things. For as actually it is certain the reason of the -proud and covetous do contrive, and oft approve the sin, and the will -embrace it; so these are done so constantly in a continued stream of -action by the whole man, that it seems apparent that the same -faculties which run out in such strong and constant action, are -themselves the subjects of much of the inclining, positive habits: and -if it be so in additional, acquired sin, it is like it was so in -original sin. 7. Though sin be formally subjected first in the will, -yet materially it is first in the sensitive appetite (at least this -sin of flesh-pleasing or sensuality is). The flesh or sensitive part -is the first desirer, though it be sin no further than it is -voluntary. 8. All this set together telleth you further, that the word -"flesh" signifieth the sensual inclinations of the whole man; but -first and principally, the corrupted sensual appetite; and the mind -and will's (whether privative or positive) concurrence, but -secondarily, and as falling in with sense. The appetite, 1. Preventeth -reason. 2. And resisteth reason. 3. And at last corrupteth and -enticeth reason and will, to be its servants and purveyors. - -And that the name "flesh" doth primarily signify the sensitive appetite -itself, is evident in the very notation of the name. Why else should the -habits or vices of the rational powers be called "flesh" any more than -"spirit," or anything else? If it were only in respect of their object, -they should be called "the world" also, because that is their object. It -is a certain rule, that That faculty is most predominant in man, whose -object is made his chiefest end. Sensitive delights being made the -felicity and end of the unsanctified, it followeth that the sensitive -faculties are predominant; which being called "flesh," (by a nearer -trope,) the mind from it receives the denomination. The Scriptures also -show this plainly: I remember not any one place in the Old Testament -where there is any probability that the word "flesh" should signify only -the rational soul as unrenewed. Matt. xvi. 17, "Flesh and blood hath not -revealed this unto thee;" that is, mortal man hath not revealed it. -Matt. xxvi. 41, "The spirit is willing, but the flesh is weak;" that is, -your bodies are weak, and resist the willingness of your souls: for -sinful habits are not here called weak. John iii. 6, "That which is born -of the flesh is flesh;" that is, man by natural generation can beget but -natural man, called "flesh" from the visible part; and not the spiritual -life, which nature is now destitute of. Rom. vii. 25, "With my flesh I -serve the law of sin;" that is, with my sensitive powers, and my mind so -far is captivated thereto. Rom. viii. 1, 5, flesh and spirit are oft -opposed: "They that are of the flesh, mind the things of the flesh," -&c.; that is, they in whom the sensitive interest and appetite are -predominant: for it is called "the body" here, as well as "the flesh," -ver. 10, 11, 13. The mind is here included; but it is as serving the -flesh and its interest. Gal. v. 16, 17, 19, flesh and spirit are in the -same manner opposed. And 2 Pet. ii. 18, the lusts of the flesh are in -this sense mentioned. And Eph. ii. 3; Rom. vii. 18; xiii. 14; 1 Cor. v. -5; 1 Pet. ii. 11; in which there is mention of "fleshly lusts, which -fight against the spirit," and "fleshly wisdom, making provision for the -flesh," &c. And Col. ii. 18, there is indeed the name of a fleshly mind, -which is but a mind deceived and subservient to the flesh; so that the -flesh itself, or sensitive interest and appetite, are first signified in -all or most places, and in some the mind, as subservient thereto. - -It is of the greater consequence that this be rightly understood, lest -you be tempted to imitate the libertines, who think the flesh or -sensitive part is capable of no moral good or evil, and therefore, all -its actions being indifferent, we may be indifferent about them, and -look only to the superior powers: and others, that think that the -Scripture by "flesh" meaneth only the rational soul as unrenewed, do -thereupon cherish the flesh itself, and pamper it, and feed its unruly -lusts, and never do any thing to tame the body; but pray daily that -God would destroy the flesh within them, that is, their sinful habits -of reason and will, while they cherish the cause, or neglect a chief -part of the cure. And on the contrary, some papists that look only at -the body as their enemy, are much in fastings, and bodily exercises, -while they neglect the mortifying of their carnal minds. - -[Sidenote: What flesh-pleasing is a sin.] - -II. How far flesh-pleasing is a sin, I shall distinctly open to you in -these propositions: 1. The pleasing or displeasing of the sensitive -appetite in itself considered, is neither sin nor duty, good nor evil; -but as commanded or forbidden by some law of God; which is not -absolutely done. - -2. To please the flesh by things forbidden is undoubtedly a sin, and -so it is to displease it too. Therefore this is not all that is here -meant, that the matter that pleaseth it must not be things forbidden. - -3. To overvalue the pleasing of the flesh is a sin; and to prefer it -before the pleasing of God, and the holy preparations for heaven, is -the state of carnality and ungodliness, and the common cause of the -damnation of souls. The delight of the flesh or senses is a natural -good; and the natural desire of it in itself (as is said) is neither -vice nor virtue: but when this little natural good is preferred before -the greater spiritual, moral, or eternal good, this is the sin of -carnal minds, which is threatened with death, Rom. viii. 1, 5-8, 13. - -4. To buy the pleasing of the flesh at too dear a rate, as the loss of -time, or with care and trouble, above its worth, and to be too much -set on making provisions to please it, doth show that it is -overvalued, and is the sin forbidden, Rom. xiii. 14. - -5. When any desire of the flesh is inordinate, immoderate, or -irregular for matter, or manner, quantity, quality, or season, it is a -sin to please that inordinate desire. - -6. When pleasing the flesh doth too much pamper it, and cherish filthy -lusts, or any other sin, and is not necessary on some other account, -as doing greater good, it is a sin. But if life require it, lust must -be subdued by other means.[277] - -7. When pleasing the flesh doth hurt it, by impairing health, and so -making the body less fit for duty, it is a sin. And so almost all -intemperance tendeth to breed diseases; and God commandeth temperance -even for the body's good. - -8. When unnecessary flesh-pleasing hindereth any duty of piety, -justice, charity, or self-preservation, in thought, affection, word, -or deed, it is sinful. - -9. If any pleasing of the flesh can be imagined to have no tendency -directly or indirectly to any moral good or evil, it is not the object -of a moral choosing or refusing; but like the winking of the eye, which -falls not under deliberation, it is not within the compass of morality. - -10. Every pleasing of the flesh, which is capable of being referred to a -higher end, and is not so referred and used, is a sin. And there is -scarce any thing, which is eligible, which a vacant, waking man should -deliberate on, but should be referred to a higher end; even to the glory -of God, and our salvation; by cheering us up to love and thankfulness, -and strengthening or fitting us some way for some duty.[278] This is -apparently a sin, (1.) Because else flesh-pleasing is made our ultimate -end, and the flesh an idol, if ever we desire it only for itself (when -it may be referred to a higher end). For though the sensitive appetite -of itself hath no intended end, yet whatsoever the will desireth is -either as an end, or as a means. That which is not desired as a means to -some higher end, is desired as our ultimate end itself (in that act). -But God only is man's lawful, ultimate end. (2.) Because it is against -an express command, 1 Cor. x. 31, "Whether ye eat, or drink, or whatever -ye do, do all to the glory of God." (3.) Because else we shall take -God's creatures in vain, and cast them away in waste. (4.) And we shall -lose our own benefit to which the creature or pleasure should be -improved. (5.) And we shall silence reason, when it should direct; and -we shall suspend the government of the will, and give the government (so -long) to the flesh or brutish appetite: for that faculty ruleth, whose -object is our end. These reasons clearly prove it a sin to terminate our -desires in any act of flesh-pleasing as our end, and look no higher, -when it is a matter of moral choice and deliberation. - -11. But the sin here is not simply that the flesh is pleased, but that -the duty of referring it to a higher end is omitted: so that it is a sin -of omission (unless we proceed to refer better things as a means to it). - -12. The intending of God's glory or our spiritual good, cannot be -distinctly and sensibly re-acted in every particular pleasure we take, -or bit we eat, or thing we use; but a sincere, habitual intention well -laid at first in the heart, will serve to the right use of many -particular means. As a man purposeth at his first setting out to what -place he meaneth to go, and afterward goeth on, though at every step -he think not sensibly of his end; so he that devoteth himself unto -God, and in general designeth all to his glory, and the furtherance of -his duty and salvation, will carry on small particulars to that end, -by a secret, unobserved action of the soul, performed at the same time -with other actions, which only are observed. He that intendeth but his -health in eating and drinking, is not remembering his health at every -bit and cup; and yet hath such a habit of care and caution, as will -unobservedly keep him in his way, and help him to fit the means unto -the end. As the accustomed hand of a musician can play a lesson on his -lute, while he thinks of something else; so can a resolved christian -faithfully do such accustomed things as eating, and drinking, and -clothing him, and labouring in his calling, to the good ends which he -(first actually, and still habitually) resolved on, without a distinct -remembrance and observable intention of that end. - -13. The body must be kept in that condition (as far as we can) that is -fittest for the service of the soul: as you keep your horse, neither so -pampered as to be unruly, nor yet so low as to disable him for travel; -but all that health and strength which makes it not unruly, maketh it -the more serviceable. It is not the life of the body, but the health and -the cheerfulness, which maketh it fit for duty. And so much pleasing of -the flesh as tendeth but to its health and cheerfulness, is a duty, -where it can be done without greater hurt the other way. A heavy body is -but a dull and heavy servant to the mind; yea, a great impediment to the -soul in duty, and a great temptation to many sins; as sickly and -melancholy persons, and many dull and phlegmatic people, know by sad -experience. It is as great a duty to help the body to its due alacrity -and fitness for service, as it is to tame it, and bring it under by -fasting and sackcloth, when it is proud or lustful.[279] And they that -think fasting on certain days, in a formal manner, is acceptable to God, -when the state of the body is not helped, but rather hurt and hindered -by it, as if it were a thing required for itself, do mistakingly offer a -sacrifice to God, which he requireth not; and take him to be an enemy to -man, that desireth his pain and grief, when it tendeth not to his good. -A mower that hath a good scythe will do more in a day, than another that -hath a bad one can do in two: every workman knoweth the benefit of -having his tools in order; and every traveller knows the difference -between a cheerful and a tired horse; and they that have tried health -and sickness, know what a help it is in every work of God, to have a -healthful body, and cheerful spirits, and an alacrity and promptitude to -obey the mind. When the sights of prospects, and beauteous buildings, -and fields, and countries, or the use of walks, or gardens, do tend to -raise the soul to holy contemplation, to admire the Creator, and to -think of the glory of the life to come (as Bernard used his pleasant -walks); this delight is lawful, if not a duty, where it may be had. So -when music doth cheer the mind, and fit it for thanks and praise to God: -and when the rest of the body, and the use of your best apparel, and -moderate feasting, on the Lord's day, and other days of thanksgiving, do -promote the spiritual service of the day, they are good and profitable; -but to those that are more hindered by fulness, even abstinence on such -days is best. So that the use of the body must be judged of as it is a -means or an expression of the good or evil of the mind. - -14. Sometimes the present time must be most regarded herein, and -sometimes the future. For when some great sin, or judgment, or other -reason calls us to a fast, when it becomes needful to the ends of that -present day, we must do it, though the body were so weak that it would -be somewhat the worse afterward; so be it that the good which we may -expect by it that day, be greater than the good which it is like to -deprive us of afterward: otherwise the after-loss, if greater, is more -to be avoided. - -15. Many things do remotely fit us for our main end, which, nearly and -directly, seem to have no tendency to it; as those that are only to -furnish us with natural strength, and vigour, and alacrity, or to -prevent impediments. As a traveller's hood and cloak, and other -carriage, seem rather to be hinderances to his speed; but yet are -necessary for preventing the cold and wet, which else might hinder him -more. Yea, a possible, uncertain danger or impediment, if great, may -be prevented with a certain small impediment. So it is meet that our -bodies be kept in that health and alacrity, which is ordinarily -necessary to our duty; and in eating and drinking, and lawful -recreations, it is not only the next or present duty, which we prepare -for, but for the duty which may be very distant. - -16. Ordinarily it is safest to be more fearful of excess of fleshly -pleasure, than of defect. For ordinarily we are all very prone to an -excess, and also the excess is usually more dangerous. When excess is -the damnation of all, or most that ever perish, and defect is but the -trouble and hinderance, but never, or rarely, the damnation of any, it -is easy then to see on which side we should be most fearful, -cautelous, and vigilant. - -17. Yet excessive scrupulousness may be a greater sin, and a greater -hinderance in the work of God, than some small excesses of -flesh-pleasing, which are committed through ignorance or inadvertency. -When an honest heart which preferreth God before the flesh, and is -willing to please him though it displease the flesh, shall yet mistake -in some small particulars, or commit some daily errors of infirmity or -heedlessness, it is a far less hinderance to the main work of religion, -than if that man should daily perplex his mind with scruples about every -bit he eats, whether it be not too pleasing or too much; and about every -word he speaks, and every step he goes, as many poor, tempted, -melancholy persons do; thereby disabling themselves, not only to love, -and praise, and thankfulness, but even all considerable service. - -In sum, All pleasing of the senses or flesh, which is lawful, must -have these qualifications: 1. God's glory must be the ultimate end. 2. -The matter must be lawful, and not forbidden. 3. Therefore it must not -be to the hinderance of duty. 4. Nor to the drawing of us to sin. 5. -Nor to the hurt of our health. 6. Nor too highly valued, nor too -dearly bought. 7. The measure must be moderate. Where any of these are -wanting, it is sin: and where flesh-pleasing is habitually in the bent -of heart and life preferred before the pleasing of God, it proves the -soul in captivity to the flesh, and in a damnable condition. - -[Sidenote: The greatness of the sin.] - -III. I am next to show you the evil or malignity of predominant -flesh-pleasing: for if the greatness of the sin were known, it would -contribute much to the cure. And, 1. Understand that it is the sin of -sins; the end of all sin, and therefore the very sum and life of all. -All the evil wicked men commit, is ultimately to please the flesh: the -love of flesh-pleasing is the cause of all. Pride, and covetousness, and -whoredom, and wantonness, and gluttony, and drunkenness, and all the -rest, are but either the immediate works of sensuality and -flesh-pleasing, or the distant service of it, by laying in provision for -it. And all the malicious enmity and opposition to God and godliness is -from hence, because they cross the interest and desires of the flesh: -the final cause is it for which men invent and use all the means that -tend to it. Therefore all other sin being nothing but the means for the -pleasing of our fleshly appetites and fancies, it is evident that -flesh-pleasing is the common cause of them all; and is to all other sin -as the spring is to the watch, or the poise to the clock; the weight -which giveth them all their motion. Cure this sin and you have taken off -the poise, and cured all the positive sins of the soul: though the -privative sins would be still uncured, if there were no more done; -because that which makes the clock stand still, is not enough to make it -go right. But, indeed, nothing but the love of pleasing God, can truly -cure the love of flesh-pleasing: and such a cure is the cure of every -sin, both positive and privative, active and defective. - -2. Flesh-pleasing is the grand idolatry of the world; and the flesh -the greatest idol that ever was set up against God. Therefore Paul -saith of sensual worldlings, that "their belly is their god," and -thence it is that they "mind earthly things," and "glory in their -shame, and are enemies to the cross of Christ," that is, to sufferings -for Christ, and the doctrine and duties which would cause their -sufferings. That is a man's god which he taketh for his chief good, -and loveth best, and trusteth in most, and is most desirous to please: -and this is the flesh to every sensualist. He "loveth pleasure more -than God," 2 Tim. iii. 2, 4. He "savoureth" or "mindeth" the "things -of the flesh," and "liveth" to it, and "walketh after it," Rom. viii. -1, 5-8, 13. He "maketh provision for it to satisfy its appetite or -lusts," Rom. xiii. 14. He "soweth to the flesh," Gal. vi. 8; and -fulfilleth his lust, when it "lusteth against the Spirit," Gal. v. 16, -17. And thus, while concupiscence or sensuality hath dominion, sin is -said to have dominion over them, and they are servants to it, Rom. vi. -14, 20. For "to whom men yield themselves servants to obey, his -servants they are whom they serve or obey," Rom. vi. 16. It is not -bowing the knee and praying to another, that is the chief idolatry. As -loving, and pleasing, and obeying, and trusting, and seeking, and -delighting in him, are the chiefest parts of the service of God, which -he preferreth before a thousand sacrifices or compliments; so loving -the flesh, and pleasing it, and obeying it, and trusting in it, and -seeking and delighting in its pleasures, are the chief service of the -flesh; and more than if you offered sacrifice to it, and therefore is -the grand idolatry. And so the flesh is the chief enemy of God, which -hath the chiefest love and service which are due to him, and robs him -of the hearts of all mankind that are carnal and unsanctified. All the -Baals, and Jupiters, and Apollos, and other idols of the world set -together, have not so much of the love and service due to God, as the -flesh alone hath. If other things be idolized by the sensualist, it is -but as they subserve his flesh, and therefore they are made but -inferior idols. He may idolize his wealth, and idolize men in power -and worldly greatness; but it is but as they can help or hurt his -flesh: this hath his heart. By the interest of the flesh, he judgeth -of his condition; by this he judgeth of his friends; by this he -chooseth his actions or refuseth them; and by this he measureth the -words and actions of all others. He takes all for good which pleaseth -his flesh, and all for bad that is against his pleasure. - -3. The flesh is not only the common idol, but the most devouring idol -in all the world. It hath not, as subservient, flattered idols have, -only a knee and compliment, or now and then a sacrifice or ceremony, -but it hath the heart, the tongue, the body to serve it; the whole -estate, the service of friends, the use of wit and utmost diligence; -in a word, it hath all. It is loved and served by the sensualist, as -God should be loved and served by his own, even "with all the heart, -and soul, and might:" they "honour it with their substance, and the -firstfruits of their increase." It is as faithfully served as Christ -requireth to be of his disciples: men will part with father, and -mother, and brother, and sister, and nearest friends, and all that is -against it, for the pleasing of their flesh. Nay, Christ required men -to part with no greater matter for him than transitory, earthly -things, which they must shortly part with whether they will or no; but -they do for the flesh ten thousand thousandfold more than ever they -were required to do for Christ. They forsake God for it. They forsake -Christ, and heaven, and their salvation for it. They forsake all the -solid comforts of this life, and all the joys of the life to come for -it. They sell all that they have, and lay down the price at its feet; -yea, more than all they have, even all their hopes of what they might -have to all eternity. They suffer a martyrdom in the flames of hell -for ever, for their flesh. All the pains they take is for it. All the -wrong they do to others, and all the stirs and ruins they make in the -world, is for it. And all the time they spend is for it: and had they -a thousand years more to live, they would spend it accordingly. If any -thing seem excepted for God, it is but the bones, or crumbs, or -leavings of the flesh; or rather, it is nothing: for God hath not -indeed the hours which he seems to have; he hath but a few fair words -and compliments, when the flesh hath their hearts in the midst of -their hypocritical worship, and on his holy day; and they serve him -but as the Indians serve the devil, that he may serve their turns, and -do them no hurt. - -4. How base an idol is the flesh! If all the derision used by Elijah -and the prophets against the heathenish idolatry be due, is not as -much due against the idolatry of all the sensual? Is it so great a -madness to serve an idol of silver, or gold, or stone, or wood? what -better is it to serve an idol of flesh and blood; a paunch of guts; -that is full of filth and excrements within, and the skin itself, the -cleanest part, is ashamed to be uncovered? We may say to the carnal -worldling, as Elijah to the Baalists, and more; "Call upon your God in -the hour of your distress: cry aloud; perhaps he is asleep, or he is -blowing his nose, or vomiting, or purging: certainly he will be -shortly rotting in the grave, more loathsome than the dirt or dung -upon the earth." And is this a god to sacrifice all that we can get -to? and to give all our time, and care, and labour, and our souls and -all to? O judge of this idolatry, as God will make you judge at last! - -5. And here next consider how impious and horrid an abasement it is of -the eternal God, to prefer so vile a thing before him! And whether every -ungodly, sensual man, be not a constant, practical blasphemer? What dost -thou but say continually by thy practice, This dunghill, nasty flesh, is -to be preferred before God; to be more loved, and obeyed, and served? It -deserveth more of my time than he: it is more worthy of my delight and -love. God will be judge, (and judge in righteousness ere long,) whether -this be not the daily language of thy life, though thy tongue be taught -some better manners. And whether this be blasphemy, judge thyself. -Whether thou judge God or the flesh more worthy to be pleased, and which -thou thinkest it better to please, ask thy own heart, when cards, and -dice, and eating, and drinking, and gallantry, and idleness, and -greatness, and abundance, do all seem so sweet unto thee, in comparison -of thy thoughts of God, and his holy word and service! and when morning -and night, and whenever thou art alone, those thoughts can run out with -unweariedness or pleasure, upon these provisions for thy flesh, which -thou canst hardly force to look up unto God, a quarter of an hour, -though with unwillingness. - -6. Think also what a contempt of heaven it is, to prefer the pleasing of -the flesh before it. There are but two ends which all men aim at; the -pleasing of the flesh on earth, or the enjoying of God in heaven -(unless any be deluded to think that he shall have a sensual life -hereafter too, as well as here). And these two stand one against the -other. And he that sets up one, doth renounce (or as good as renounce) -the other. "If ye sow to the flesh, of the flesh ye shall reap -corruption; but if ye sow to the Spirit, of the Spirit ye shall reap -everlasting life," Gal. vi. 8. Your wealth, and honour, and sports, and -pleasures, and appetites are put in the scales against heaven, and all -the joys and hopes hereafter; (to say you hope to have them both, is the -cheat of infidelity, that believes not God; and is not heaven most -basely esteemed of by those that prefer so base a thing before it? - -7. Remember that flesh-pleasing is a great contempt and treachery -against the soul. It is a great contempt of an immortal soul, to -prefer its corruptible flesh before it, and to make its servant to -become its master, and to ride on horseback, while it goes, as it -were, on foot. Is the flesh worthy of so much time, and cost, and -care, and so much ado as is made for it in the world, and is not a -never-dying soul worth more? Nay, it is a betraying of the soul: you -set up its enemy before it; and put its safety into an enemy's hands; -and you cast away all its joys and hopes for the gratifying of the -flesh. Might it not complain of your cruelty, and say, Must my endless -happiness be sold to purchase so short a pleasure for your flesh? Must -I be undone for ever, and lie in hell, that it may be satisfied for a -little time? But why talk I of the soul's complaint? Alas! it is -itself that it must complain of! for it is its own doing! It hath its -choice: the flesh can but tempt it, and not constrain it: God hath put -the chief power and government into its hands; if it will sell its own -eternal hopes, to pamper worm's meat, it must speed accordingly. You -would not think very honourably of that man's wit or honesty, who -would sell the patrimony of all his children, and all his friends that -trusted him therewith, and after sell their persons into slavery, and -all this to purchase him a delicious feast, with sports and gallantry -for a day! And is he wiser or better that selleth (in effect) the -inheritance of his soul, and betrayeth it to hell and devils for ever, -and all this to purchase the fleshly pleasure of so short a life? - -8. Remember what a beastly life it is to be a sensualist. It is an -unmanning of yourselves. Sensual pleasures are brutish pleasures; -beasts have them as well as men. We have the higher faculty of reason, -to subdue and rule the beastly part. And reason is the man; and hath a -higher kind of felicity to delight in. Do you think that man is made -for no higher matters than a beast? and that you have not a more noble -object for your delight than your swine or dog hath, who have the -pleasure of meat, and lust, and play, and ease, and fancy, as well as -you? Certainly where sensual pleasures are preferred before the higher -pleasures of the soul, that man becomes a beast, or worse, subjecting -his reason to his brutish part. - -9. Think what an inconsiderable, pitiful felicity it is that fleshly -persons choose; how small and short, as well as sordid. Oh how quickly -will the game be ended! and the delights of boiling lust be gone! How -quickly will the drink be past their throats, and their delicate -dishes be turned into filth! How short is the sport and laughter of -the fool! And how quickly will that face be the index of a pained -body, or a grieved, self-tormenting mind! It is but a few days till -all their stately greatness will be levelled; and the most adorned, -pampered flesh will have no more to show of all the pleasure which -was so dearly bought, than a Lazarus, or the most mortified saint. A -few days will turn their pleasure into anguish, and their jollity into -groans, and their ostentation into lamentation, and all their glory -into shame. As every moment puts an end to all the pleasures of their -lives that are past, and they are now to them as if they had never -been; so the last moment is at hand, which will end the little that -remains. And then the sinner will with groans confess, that he hath -made a miserable choice, and that he might have had a more durable -pleasure if he had been wise. When the skull is cast up with the -spade, to make room for a successor, you may see the hole where all -the meat and drink went in, and the hideous seat of that face, which -sometime was the discovery of wantonness, pride, and scorn; but you -will see no signs of mirth or pleasure. - -10. Lastly, consider that there is scarce a sin in the world more -unexcusable than this. The flesh-pleaser seeth the end of all his -sensual delights, in the faces of the sick, and in the corpses that -are daily carried to the earth, and in the graves, and bones, and dust -of those that sometime had as merry a life as he. His reason can say, -All this is gone with them, and is as if it had never been; and so it -will shortly be with me. He knoweth that all the pleasure of his life -past is now of no value to himself. His warnings are constant, close, -and sensible; and therefore he hath the greater sin. - -[Sidenote: The plea of flesh-pleasers.] - -IV. _Object._ I. What hurt is it to God, or any one else, that I -please my flesh? I will not believe that a thing so harmless will -displease him. _Answ._ Merely as it is pleasure, it hath no hurt in -it: but as it is inordinate or immoderate pleasure; or as it is -over-loved, and preferred before God and your salvation; or as it is -greater than your delight in God; or as it wants its proper end, and -is loved merely for itself, and not used as a means to higher things; -and as it is made a hinderance to the soul, and to spiritual pleasure, -and the service of God; and as it is the brutish delight of an -ungoverned, rebellious appetite, that mastereth reason, and is not -under obedience to God. Though sin can do God no hurt, it can do you -hurt, and it can do him wrong. I think I have showed you what hurt and -poison is in it already. It is the very rebellion of corrupted nature; -the turning of all things upside down; the taking down God, and -heaven, and reason, and destroying the use of all the creatures, and -setting up flesh-pleasing instead of all, and making a brute your god -and governor. And do you ask what harm there is in this? So will your -child do, when he desireth any play, or pleasure; and the sick, when -they desire to please their appetite. But your father, and physician, -and reason, and not brutish appetite, must be judge. - -_Object._ II. But I feel it is natural to me, and therefore can be no -sin. _Answ._ 1. The inordinate, violent, unruly appetite is no -otherwise natural to you, than as a leprosy is to a leprous -generation. And will you love your disease, because it is natural? It -is no otherwise natural, than it is to be malicious, and revengeful, -and to disobey your governors, and abuse your neighbours; and yet I -think they will not judge you innocent, for rebellion or abuse, -because it is natural to you. 2. Though the appetite be natural, is -not reason to rule it as natural to you? And is not the subjection of -the appetite to reason natural? If it be not, you have lost the nature -of man, and are metamorphosed into the nature of a beast. God gave you -a higher nature to govern your appetite and lower nature: and though -reason cannot take away your appetite, it can rule it, and keep you -from fulfilling it, in any thing or measure that is unmeet. - -_Object._ III. But it appeareth by the case of Eve, that the appetite -was the same in innocency; therefore it is no sin. _Answ._ You must -not forget the difference between, 1. The appetite itself. 2. The -violence and unruly disposition of the appetite. 3. And the actual -obeying and pleasing of the appetite. The first (the appetite itself) -was in innocency, and is yet no sin. But the other two (the violence -of it, and the obeying it) were not in innocency, and are both sinful. - -_Object._ IV. But why would God give innocent man an appetite that -must be crossed by reason? and that desired that which reason must -forbid? _Answ._ The sensitive nature is in order of generation before -the rational: and reason and God's laws do not make sense to be no -sense. You may as well ask, why God would make beasts, which must be -restrained and ruled by men; and therefore have a desire to that which -man must restrain them from? You do but ask, Why God made us men and -not angels? Why he placed our souls in flesh? He oweth you no account -of his creation. But you may see it is meet that obedience should have -some trial by difficulties and opposition, before it have its -commendation and reward. He gave you a body that was subject to the -soul, as the horse unto the rider; and you should admire his wisdom, -and thank him for the governing power of reason; and not murmur at -him, because the horse will not go as well without the guidance of the -rider, or because he maketh you not able to go as fast and as well on -foot. So much for the sensualist's objections. - -[Sidenote: Signs of sensuality.] - -V. The signs of a flesh-pleaser or sensualist are these (which may be -gathered from what is said already): 1. When a man in desire to please -his appetite, referreth it not (actually or habitually) to a higher -end, viz. the fitting himself to the service of God; but sticketh only -in the delight. 2. When he looks more desirously and industriously -after the prosperity of his body, than of his soul. 3. When he will -not part with or forbear his pleasures, when God forbiddeth them, or -when they hurt his soul, or when the necessities of his soul do call -him more loudly another way; but he must have his delight whatever it -cost him, and is so set upon it, that he cannot deny it to himself. 4. -When the pleasures of his flesh exceed his delights in God, and his -holy word and ways, and the forethoughts of endless pleasure; and this -not only in the passion, but in the estimation, choice, and -prosecution. When he had rather be at a play, or feast, or gaming, or -getting good bargains or profits in the world, than to live in the -life of faith, and love, a holy and heavenly conversation. 5. When men -set their minds to contrive and study to make provision for the -pleasures of the flesh; and this is first and sweetest in their -thoughts. 6. When they had rather talk, or hear, or read of fleshly -pleasures, than of spiritual and heavenly delights. 7. When they love -the company of merry sensualists, better than the communion of saints, -in which they may be exercised in the praises of their Maker. 8. When -they account that the best calling, and condition, and place for them -to live in, where they have the pleasure of the flesh, where they have -ease, and fare well, and want nothing for the body, rather than that -where they have far better help and provision for the soul, though the -flesh be pinched for it. 9. When he will be at more cost to please his -flesh, than to please God. 10. When he will believe or like no -doctrine but libertinism, and hateth mortification as too strict -preciseness. By these, and such other signs, sensuality may easily be -known; yea, by the main bent of the life. - -[Sidenote: Counterfeits of mortification.] - -VI. Many flesh-pleasers flatter themselves with better titles, being -deceived by such means as these: 1. Because they are against the -doctrine of libertinism, and hold as strict opinions as any. But -flesh-pleasing may stand with the doctrine of mortification, and the -strictest opinions, as long as they are not put in practice. - -2. Because they live not in any gross, disgraced vice. They go not to -stage-plays, or unseasonably to alehouses or taverns; they are not -drunken, nor gamesters, nor spend their hours in unnecessary -recreations or pastimes; they are no fornicators, nor wallow in -wealth. But the flesh may be pleased and served in a way that hath no -disgrace accompanying it in the world. May not a man make his ease, or -his prosperity, or the pleasing of his appetite, without any infamous -excesses, to be as much his felicity and highest end, and that which -practically he taketh for his best, as well as if he did it in a -shameful way? Is not many a man a gluttonous flesh-pleaser, that -maketh his delight the highest end of all his eating and drinking; and -pleaseth his appetite without any restraint, but what his health and -reputation put upon him, though he eat not till he vomit or be sick? -Even the flesh itself may forbid a sensualist to be drunk, or to eat -till he be sick; for sickness and shame are displeasing to the flesh. -Many a man covereth a life of sensuality, not only with a seeming -temperance, unreproved of men, but also with a seeming strictness and -austerity. But conscience might tell them, where they have their good -things, Luke xvi. 25. - -3. Some think they are no sensual flesh-pleasers, because they live in -constant misery, in poverty and want, labouring hard for their daily -bread; and therefore they hope that they are the Lazaruses that have -their sufferings here. But is not all this against thy will? Wouldst -thou not fare as well as the rich, and live as idly, and take thy -pleasure, if thou hadst as much as they? What thou wouldst do, that -thou dost in God's account. It is thy will that thou shalt be judged -by. A thief doth not become a true man when the prison or stocks do -hinder him from stealing, but when a changed heart doth hinder him. - -4. Others think that they are no flesh-pleasers, because their wealth, -and places, and degrees of honour allow them to live high in diet and -delights. It is like the rich man, Luke xvi. who was "clothed with -purple and fine linen, and fared sumptuously every day," did live upon -his own, and as he thought agreeably to his rank and place; and the -fool, Luke xii. 19, 20, that said, "Soul, take thine ease, eat, drink, -and be merry," did intend to please himself but with his own, which -God had given him as a blessing on his land and labour. But no man's -riches allow him to be voluptuous. The commands of taming and -mortifying the flesh, and not living after it, nor making provision -for it, to satisfy its lusts, belong as much to the rich as to the -poor. Though you are not to live in the same garb with the poor, you -are as much bound to mortification and self-denial as the poorest. If -you are richer than others, you have more to serve God with, but not -more than others to serve the flesh with. If poverty deny them any -thing which might better enable their bodies or minds to serve God, -you may so far go beyond them, and use with thankfulness the mercies -given you; but you must no more be flesh-pleasers than they. - -5. And some deceive themselves by interposing sometimes a formal fast, -as the fleshly Pharisee, that "fasted twice a week," Luke xviii. 12, -and then they think that they are no sensualists. I speak not of the -popish fasting with fish and delicates (this is not so much as a show -of mortification). But what if you really fast as oft as the Pharisees -did, and quarrel with Christ's disciples for not fasting? Matt. ix. -14, 15. Will not a sensualist do as much as this, if his physician -require it for his health? If the scope of your lives be fleshly, it -is not the interruption of a formal fast that will acquit you; which -perhaps doth but quicken your appetite to the next meal. - -[Sidenote: False appearances of sensuality.] - -VII. Yet many are wrongfully taken by others (if not by themselves) to -be sensual, by such mistakes as these: 1. Because they live not as -meanly and scantily as the poor, who want things necessary or helpful -to their duty. But by that rule I must not be well, because other men -are sick; or I must not go apace, because the lame can go but slowly! -If poor men have bad horses, I may ride on the best I can get, to -despatch my business, and redeem my time, so I prefer not costly, -useless ostentation, before true serviceableness. 2. Others are -accused as sensual, because the weakness of their bodies requireth a -more tender usage, and diet, than healthful men's: some bodies are -unfitter for duty if they fast; and some are useless through sickness -and infirmities, if they be not used with very great care. And it is -as truly a duty to cherish a weak body to enable it for God's service, -as to tame an unruly, lustful body, and keep it from offending him. 3. -Some melancholy, conscientious persons are still accusing themselves, -through mere scrupulosity; questioning almost all they eat, or drink, -or wear, or do, whether it be not too much or too pleasing. But it is -a cheerful sobriety that God requireth, which neither pampereth the -body, nor yet disableth or hindereth it from its duty; and not an -unprofitable, wrangling scrupulosity. - -_Direct._ I. The first and grand direction against flesh-pleasing is, -that you be sure, by a serious, living faith, to see the better things -with God, and to be heartily taken up in minding, loving, seeking, and -securing them. All the other directions are but subservient to this. -For certainly man's soul will not be idle, being a living, active -principle: and it is as certain, that it will not act but upon some -end, or for some end. And there are no other ends to take us up, but -either the things temporal or eternal. And therefore there is no true -cure for a sensual love of temporal things, but to turn the heart to -things eternal. Believingly think first of the certainty, greatness, -and eternity of the joys above; and then think that these may more -certainly be yours, than any worldly riches or delights, if you do not -contemptuously reject them. And then think that this is the time in -which you must make sure of them, and win them, if ever you will -possess them; and that you are sent into the world of purpose on this -business. And then think with yourselves, how fleshly pleasures are -the only competitors with the everlasting pleasures; and that, if ever -you lose them, it will be by over-loving these transitory things; and -that one half of your work for your salvation lieth in killing your -affections to all below, that they may be alive to God alone. And -lastly, think how much higher and sweeter pleasures, even in this -life, the godly do enjoy than you; and you are losing them while you -prefer these sordid pleasures. Do you think that a true believer hath -not a more excellent delight in his forethoughts of his immortal -blessedness with Christ, and in the assurance of the love of God, and -communion with him in his holy service, than you, or any sensualist, -hath in fleshly pleasures? Sober and serious meditation on these -things, will turn the mind to the true delights. - -_Direct._ II. Be acquainted with the range of sensual desires, and -follow them, and watch them in all their extravagances. Otherwise, -while you are stopping one gap, they will be running out at many more. -I have given you many instances in my "Treatise of Self-denial." I -will here briefly set some before your eyes. - -1. Watch your appetites as to meat and drink, both quantity and quality. -Gluttony is a common, unobserved sin: the flesh no way enslaves men more -than by the appetite; as we see in drunkards and gluttons, that can no -more forbear than one that thirsteth in a burning fever. - -2. Take heed of the lust of uncleanness, and all degrees of it, and -approaches to it; especially immodest embraces and behaviour. - -3. Take heed of ribald, filthy talk, and love songs, and of such -incensing snares. - -4. Take heed of too much sleep and idleness. - -5. Take heed of taking too much delight in your riches, and lands, -your buildings, and delectable conveniences. - -6. Take heed lest honours, or worldly greatness, or men's applause, -become your too great pleasure. - -7. And lest you grow to make it your delight, to think on such things -when you are alone, or talk idly of them in company with others. - -8. And take heed lest the success and prosperity of your affairs do -too much please you, as him, Luke xii. 20. - -9. Take not up any inordinate pleasure in your children, relations, or -nearest friends. - -10. Take heed of a delight in vain, unprofitable, sinful company. - -11. Or in fineness of apparel, to set you out to the eyes of others. - -12. Take heed of a delight in romances, play-books, feigned stories, -useless news, which corrupt the mind, and waste your time. - -13. Take heed of a delight in any recreations which are excessive, -needless, devouring time, discomposing the mind, enticing to further -sin, hindering any duty, especially our delight in God. They are -miserable souls that can delight themselves in no more safe or -profitable things, than cards, and dice, and stage-plays, and immodest -dancings. - -_Direct._ III. Next to the universal remedy mentioned in the first -direction, see that you have the particular remedies still at hand, -which your own particular way of flesh-pleasing doth most require. And -let not the love of your vanity prejudice you against a just -information, but impartially consider of the disease and the remedy. -Of the particulars anon. - -_Direct._ IV. Remember still that God would give you more pleasure, -and not less; and that he will give you as much of the delights of -sense as is truly good for you, so you will take them in their place, -in subordination to your heavenly delights. And is not this to -increase and multiply your pleasure? Are not health, and friends, and -food, and convenient habitation, much sweeter as the fruit of the love -of God, and the foretastes of everlasting mercies, and as our helps to -heaven, and as the means to spiritual comfort, than of themselves -alone? All your mercies are from God: he would take none from you, but -sanctify them, and give you more. - -_Direct._ V. See that reason keep up its authority, as the governor of -sense and appetite. And so take an account, whatever the appetite -would have, of the ends and reasons of the thing, and to what it doth -conduce. Take nothing and do nothing merely because the sense or -appetite would have it; but because you have reason so to do, and to -gratify the appetite. Else you will deal as brutes, if reason be laid -by (in human acts). - -_Direct._ VI. Go to the grave, and see there the end of fleshly -pleasure, and what is all that it will do for you at the last. One -would think it should cure the mad desire of plenty and pleasure, to -see where all our wealth, and mirth, and sport, and pleasure must be -buried at last. - -_Direct._ VII. Lastly, be still sensible that flesh is the grand enemy -of your souls, and flesh-pleasing the greatest hinderance of your -salvation. The devil's enmity and the world's are both but subordinate -to this of the flesh: for its pleasure is the end, and the world's and -Satan's temptations are both but the means to attain it. Besides the -malignity opened before, consider, - -[Sidenote: The enmity of the flesh.] - -1. How contrary a voluptuous life is to the blessed example of our -Lord, and of his servant Paul, and all the apostles! Paul tamed his -body and brought it into subjection, lest, having preached to others, -himself should be a cast-away, 1 Cor. ix. 27. And all that are -Christ's have crucified the flesh, with the affections and lusts -thereof, Gal. v. 24. This was signified in the ancient manner of -baptizing, (and so is still by baptism itself,) when they went over -head in the water and then rose out of it, to signify that they were -dead and buried with Christ, Rom. vi. 3, 4, and rose with him to -newness of life. This is called our being "baptized into his death;" -and seems the plain sense of 1 Cor. xv. 29, of being "baptized for the -dead;" that is, "for dead" to show that we are dead to the world, and -must die in the world, but shall rise again to the kingdom of Christ, -both of grace and glory. - -2. Sensuality showeth that there is no true belief of the life to -come, and proveth, so far as it prevaileth, the absence of all grace. - -3. It is a homebred, continual traitor to the soul; a continual -tempter, and nurse of all sin; the great withdrawer of the heart from -God; and the common cause of apostasy itself: it still fighteth -against the Spirit, Gal. v. 17; and is seeking advantage from all our -liberties, Gal. v. 13; 2 Pet. ii. 10. - -4. It turneth all our outward mercies into sin, and strengtheneth -itself against God by his own benefits. - -5. It is the great cause of our afflictions; for God will not spare -that idol which is set up against him: flesh rebelleth, and flesh -shall suffer. - -6. And when it hath brought affliction, it is most impatient under it, -and maketh it seem intolerable. A flesh-pleaser thinks he is undone, -when affliction depriveth him of his pleasure. - -7. Lastly, it exceedingly unfitteth men for death; for then flesh must -be cast into the dust, and all its pleasure be at an end. Oh doleful day -to those that had their good things here, and their portion in this -life! when all is gone that ever they valued and sought; and all the -true felicity lost, which they brutishly contemned! If you would -joyfully then bear the dissolution and ruin of your flesh, oh master it, -and mortify it now. Seek not the ease and pleasure of a little walking, -breathing clay, when you should be seeking and foretasting the -everlasting pleasure. Here lieth your danger and your work. Strive more -against your own flesh, than against all your enemies in earth and hell: -if you be saved from this, you are saved from them all. Christ suffered -in the flesh, to tell you that it is not pampering, but suffering, that -your flesh must expect, if you will reign with him. - -FOOTNOTES: - -[137] I must profess that the nature and wonderful difference of the -godly and ungodly, and their conversation in the world, are perpetual, -visible evidences in my eyes, of the truth of the holy Scriptures. - -1. That there should be so universal and implacable a hatred against -the godly in the common sort of unrenewed men, in all ages and nations -of the earth, when these men deserve so well of them, and do them no -wrong; is a visible proof of Adam's fall, and the need of a Saviour -and a Sanctifier. - -2. That all those who are seriously christians, should be so far -renewed, and recovered from the common corruption, as their heavenly -minds and lives, and their wonderful difference from other men -showeth, this is a visible proof that christianity is of God. - -3. That God doth so plainly show a particular special providence in the -converting and confirming souls, by differencing grace, and work on the -soul, as the sanctified feel, doth show that indeed the work is his. - -4. That God doth so plainly grant many of his servants' prayers, by -special providences, doth prove his owning them and his promises. - -5. That God suffereth his servants in all times and places ordinarily -to suffer so much for his love and service, from the world and flesh, -doth show that there is a judgment, and rewards and punishments -hereafter. Or else our highest duty would be our greatest loss; and -then how should his government of men be just? - -6. That the renewed nature (which maketh men better, and therefore is -of God) doth wholly look at the life to come, and lead us to it, and -live upon it, this showeth that such a life there is; or else this -would be delusory and vain, and goodness itself would be a deceit. - -7. When it is undeniable that _de facto esse_, the world is not -governed without the hopes and fears of another life; almost all -nations among the heathens believing it, (and showing, by their very -worshipping their dead heroes as gods, that they believed that their -souls did live,) and even the wicked generally being restrained by -those hopes and fears in themselves. And also that, _de posse_, it is -not possible the world should be governed agreeably to man's rational -nature, without the hopes and fears of another life; but men would be -worse than beasts, and all villanies would be the allowed practice of -the world. (As every man may feel in himself what he were like to be -and do, if he had no such restraint.) And there being no doctrine or -life comparable to christianity, in their tendency to the life to -come. All these are visible standing evidences, assisted so much by -common sense and reason, and still apparent to all, that they leave -infidelity without excuse; and are ever at hand to help our faith, and -resist temptations to unbelief. - -8. And if the world had not a beginning according to the Scriptures, -1. We should have found monuments of antiquity above six thousand -years old. 2. Arts and sciences would have come to more perfection, -and printing, guns, &c. not have been of so late invention. 3. And so -much of America and other parts of the world would not have been yet -uninhabited, unplanted, or undiscovered. - -Of atheism I have spoken before in the Introduction; and nature so -clearly revealeth a God, that I take it as almost needless to say much -of it to sober men. - -[138] Neque enim potest Deus qui summa veritas et bonitas est, humanum -genus, prolem suam decipere. Marsil. Ficin. de. Rel. Chris. c. 1. - -[139] Pietas fundamentum est omnium virtutum. Cic. pro Plan. - -[140] Zenophon reporteth Cyrus as saying, If all my familiars were -endued with piety to God, they would do less evil to one another, and -to me. Lib. viii. - -[141] Pietate adversus Deos sublata, fides etiam, et societas humani -generis, et una excellentissima virtus justitia, tollatur necesse est. -Cic. de Nat. Deo. 4. - -[142] See my book called "A Saint or a Brute." - -[143] Exod. vii. 13, 14; 2 Kings xvii. 14; 2 Chron. xxxvi. 13; Neh. -ix. 16, 17, 29; Isa. lxiii. 17; Dan. v. 20; Mark vi. 52; viii. 17; -iii. 5; John xii. 40; Acts xix. 9; Prov. xxviii. 14; xxix. 1; Matt. -xix. 8; Mark xvi. 14; Rom. ii. 5. - -[144] Non tamen ideo beatus est, quia patienter miser est. August de -Civit. l. 14. c. 25. - -[145] Lento gradu ad vindictam sui divina procedit ira: tarditatemque -supplicii gravitate compensat. Valerius Max. de Dionys. 1. 1. c. 2. - -[146] Feriemini, moriemini, sentietis: an caeci autem an videntes, id -in vestra manu est. Optate igitur bene mori (quod ipsum nisi bene -vixeritis frustra est). Optate, inquam, nitimini, et quod in vobis est -facile: reliquum illi committite; qui vos in hanc vitam ultro non -vocatos intulit; egressuris, non nisi vocatus et rogatus manum dabit. -Non mori autem nolite optare. Petrarch. Dial. 107. 1. 2. - -[147] Multi Christum osculantur; pauci amant: aliud est [Greek: -philein], aliud [Greek: kataphilein]. Abr. Bucholtzer in Scultet. cur. -p. 15. Dicunt Stoici sapientes esse sinceros, observateque et cavere -sollicite nequid de se melius quam sit commendare putemus fuco seu -arte aliqua mala occultante, et bona quae insunt apparere faciente, ac -circumcidere vocis omnem ficionem. Laert. in Zenone. Philosophia res -adeo difficilis est, ut tam vel simulare magna sit pars philosophiae. -Paul Scalig. It was one of the Roman laws of the 12 Tables, "Impius ne -audeto placere donis iram Deorum." "Let no ungodly person dare to go -about to appease the displeasure of the gods by gifts:" viz. He must -appease them first by reformation. Bona conscientia prodire vult et -conspici; ipsas nequitia tenebras timet. Senec. - -[148] When Petrarch, in vita sua, speaketh of others extolling his -eloquence, he addeth his own neglect of it, Ego modo bene vixissem, -qualiter dixissem parvi facerem. Ventosa gloria est, de solo verborum -splendore famam quaerere. Conscientiam potius quam famam attende. Falli -saepe poterit fama: conscientia nunquam. Senec. - -[149] Sic vivendum est, quasi in conspectu vivamus: Sic cogitandum, -tanquam aliquis pectus intimum prospicere possit. Senec. Rem dicam, ex -qua mores aestimes nostras: vix quempiam invenies, qui possit aperto -ostio vivere: janitores conscientia nostra--supposuit: sic vivimus ut -deprehendi sit subito aspici. Senec. Ep. 96. - -[150] It is a pitiful cure of the Indians' idolatry, which the honest -Jesuit Acosta (as the rest) prescribeth, lib. 5. c. 11. p. 483. "But you -must especially take care, that saving rites be introduced instead of -hurtful ones, and ceremonies be obliterated by ceremonies. Let the -priests persuade the novices, that holy water, images, rosaries, grains, -and torches, and the rest which the church alloweth and useth, are very -fit for them; and let them extol them with many praises in their popular -sermons, that instead of the old superstition they may be used to new -and religious signs." This is to quench the fire with oil. - -[151] It is one of Thales' sayings, in Laert. Q. Quomodo optime ac -justissime vivemus? Resp. Si quae in aliis reprehendimus ipsi non -faciamus. To judge of ourselves as we judge of others, is the way of -the sincere. - -[152] Cato, homo virtuti simillimus qui nunquam recte fecit, ut facere -videretur, sed quia aliter facere non poterat; cuique id solum visum -est rationem habere, quod haberet justitiam. Velleius Patercul. 1. 2. - -[153] Jam in ecclesiis ista quaeruntur, et omissa Apostolicorum -simplicitate et puritate verborum, quasi ad Athenaeum et ad auditoria -convenitur ut plausus circumstantium suscitentur, ut oratio rhetoricae -artis fucata mendacio quasi quaedam meretricula procedat in publicum, -non tam eruditura populos, quam favorem populi quaesitura. Hieron. in -Praef. 1. 3. in Galat. - -[154] Permanent tepidi, ignavi, negligentes, vani, leves, voluptuosi, -delicati; commoda corpores superflua sectantur, suum compendium in -omnibus quaerunt, ubicunque honorem et existimationem nominis sui -integra servare possunt: intus propriae voluntati pertinaciter addicti, -irresignati, minime abnegati, superbi, curiosi, et contumaces sunt in -omnibus, licet externe coram hominibus bene morati videantur. In -tentationibus impatientes, amari, procaces, iracundi, tristes, aliis -molesti, verbis tamen ingenioque scioli,--In prosperis nimium elati et -hilares: in adversis, nimium turbati sunt et pusillanimes: aliorum -temerarii sunt judices: aliorum vitia accuratissime perscrutari, de -aliorum defectibus frequenter garrire, ac gloriari egregium putant. Ex -istis et similibus operibus facillime cognosci poterunt: nam moribus -gestibusque suis seu sorex quispiam suopte semet indicio produnt. -Thauler. flor. p. 65, 56. - -[155] Quid prodest recondere se et oculos hominum auresque vitare? -Bona conscientia turbam advocat; mala autem in solitudine anxia et -sollicita est. Si honesta sunt quae facis, omnes sciant: si turpia, -quid refert neminem scire, cum tu scias: O te miserum si contemnis -hunc testem. Sen. Ep. 96. Matt. xxiii. 13-15, 23, 25, 27, 29. - -[156] Matt. xxiii. 8; Eph. iv. 2-5; Luke x. 42; Matt. vi. 33; 2 Pet. -i. 10; John vi. 27. - -[157] 1 Tim. ii. 5; James iv. 12; Hos. x. 2. - -[158] 1 Cor. i. 13; Gal. iv. 8; 1 Cor. viii. 5; Phil. iii. 18. - -[159] The causes of superstition (and so of hypocrisy) are, pleasing -and sensual rites and ceremonies, excess of outward and pharisaical -holiness, over-great reverence of traditions, which cannot but load -the church, the stratagems of prelates for their own ambition and -lucre, the savouring too much good intentions, which openeth a gate to -conceits and novelties. Lord Bacon's Essays. As P. Callimachus Exper. -describeth Attila, that he was a devourer of flesh and wine, &c. and -yet Religione persuasionibusque de diis a gente sua susceptis, usque -ad superstitionem addictus. Calli. p. (mihi) 339. - -[160] Psal. lxxviii. 37; 2 Cor. vii. 11. - -[161] 1 John i. 6; ii. 3-5, 15; iv. 6-8, 20; v. 3; Matt. x. 37. - -[162] The similitude of superstition to religion maketh it the more -deformed: and as wholesome meat corrupteth into little worms, so good -forms and orders corrupt into a number of petty observances. Lord -Bacon's Essay of Superstition. - -[163] Non quam multis placeas, sed qualibus stude. Martin. Dumiens. de -Morib. - -[164] Luke xiv. 26, 27. - -[165] Magna animi sublimitate carpentes se atque objurgantes Socrates -contemnebat. Laert. in Socrat. - -[166] When Chrysippus was asked why he exercised not himself with the -most, he answered, If I should do as the most do, I should be no -philosopher. Laert. in Chrysip. Adulationi foedum crimen servitutis -malignitati falsa species libertatis inest. Tacitus, lib. 17. Secure -conscience first, Qua semel amissa, postea nullus eris. - -[167] Rom. xiv.; xv. 1-3. - -[168] Gal. v. 10; 1 Cor. v. - -[169] Quicquid de te probabiliter fingi potest, ne fingatur ante devita. -Hieron. ad Nepot. Non solum veritas in hac parte sed etiam opinio -studiose quaerenda est, ut te hypocritam agere interdum minime poeniteat, -said one harshly enough to Acosta, ut lib. 4. c. 17. p. 413. - -[170] 1 Pet. iv. 12, 13, &c.; 1 Cor. iv. 12, 13; Acts xxii. 22; xxiv. -5, 6; Matt. v. 10-12. - -[171] Psal. xxx. 5; lxiii. 3; 2 Cor. v. 9; Rom. viii. 33, 34. - -[172] Matt. x.; John xv.; Matt. xxvii.; Heb. xii. 1-3; 1 Pet. ii. 21-23. - -[173] We must go further than Seneca, who said, Male de me loquuntur, -sed mali; moverer si de me Mar. Cato, si Laelius sapiens, si duo -Scipiones ista loquerentur: nunc malis displicere, laudari est. - -[174] See Dr. Boys' Postil. p. 42, 43. Marlorat. in 1 Cor. iv. 3. - -[175] The open daylight of truth doth not show the masks, and -mummeries, and triumphs of the world, half so stately and gallant as -candlelight doth. Lord Bacon's Essay of Truth. Why lies are loved. - -[176] Offendet te superbus contemptu; dives contumelia, petulans -injuria, lividus malignitate: pugnax contentione, ventosus et mendax -vanitate: non feres a suspicioso timeri, a pertinace vinci, a delicato -fastidiri. Senec. de Ira, l. 3. c. 8. - -[177] Unus mihi pro populo est, et populus pro uno. Sen. Ep. 7. ex -Democr. Satis sunt mihi pauci, satis est unus; satis est nullus. -Senec. Epist. 7. Socrates was condemned by the votes of more against -him of his judges than those that absolved him; and they would not -suffer Plato to speak for him. His sentence was, Jura violat Socrates, -quos ex majorum instituto suscepit civitas, deos esse negans, alia -vero nova daemonia inducens. Laert. in Socrat. - -[178] Quae ego scio populus non probat: quae probat populus ego nescio. -Sen. Epi. 29. Imperitia in omnibus majori ex parte dominatur, et -multitudo verborum. Cleobulus in Laert. - -[179] Inter haec quid agant quibus loquendi a Christo officium -mandatur? Deo displicent, si taceant; hominibus si loquantur. Salvian. -ad Eccles. Cath. 1. 4. - -[180] Even for the greatness of your services, you may perish, by the -suspicion and envy of those great ones whom you served: as is proved -by the case of Saul and David, Belisarius, Narses, Bonifacius, the two -sons of Huniades imprisoned, and one slain, and multitudes such like. - -[181] Persium non curo legere: Laelium Decimum volo: ut Lucilius. - -[182] I may add that you have guilty consciences to please. And the -guilty are, as Seneca speaks, like one that hath an ulcer, that at -first is hurt with every touch, and at last even with the suspicion of -a touch. Tutum aliqua res in mala conscientia praestat, nulla securum. -Putat enim etiamsi non deprehenditur, se posse deprehendi; et inter -somnos movetur, et quoties alicujus scelus loquitur, de suo cogitat. -Sen. Epis. 106. Prima et maxima peccantium poena est peccasse.--Haec et -secundae poenae premunt et sequuntur, timere semper et expavescere et -securitate diffidere. Epis. 97. Tyranno amici quoque saepe suspecti -sunt. Tu ergo, si tyrannidem tuto tenere cupis, atque in ea -constabiliri, civitatis principes tolle, sive illi amici, sive inimici -videantur. Thrasybulus in Epist. Periand. in Laertio. Plerorumque -ingenium est, ut errata aliorum vel minima perscrutentur, benefacta -vero vel in propatulo posita praetereant; sicut vultures corpora viva -et sana non sentiunt, morticina vero et cadavera tametsi longe remota -odore persequuntur. Galiadus in Arcan. Jesuit, p. 55. - -[183] When the divines of Heidelberg appointed Pitiscus to write his -Irenicon, his very writing for peace, and to persuade the reformed -from apologies and disputes, did give occasion of renewed stirs to the -Saxons and Swedish divines, to tell men that they could have no peace -with us. Scultet. Curric. p. 46. - -[184] They that saw Stephen's face as it had been the face of an -angel, and heard him tell them that he saw heaven opened, yet stoned -him to death as a blasphemer. Acts vi. 15; vii. 55-60. - -[185] Socrates primus de vitae ratione disseruit, ac primus -philosophorum damnatus moritur. Laert. in Socrat. p. 92. Multa prius -de immortalitate animarum ac praeclara dissertus. Ibid. - -[186] Fama liberrima principum judex. Seneca in Consolat. ad Martiam. - -[187] Aristides having got the surname of Just, was hated by the -Athenians, who decreed to banish him: and every one that voted against -him being to write down his name, a clown that could not write came to -Aristides to desire him to write down Aristides' name. He asked him -whether he knew Aristides; and the man answered, No; but he would vote -against him because his name was Just. Aristides concealed himself, -fulfilled the man's desire, and wrote his own name in the roll and gave -it him: so easily did he bear it to be condemned of the world for being -just. Plutarch in Aristide. It was not only Socrates that was thus used, -saith Laertius, Nam Homerum velut insanientem drachmis quinquaginta -mulctarunt, Tyrtaeumque mentis impotem dixerunt, &c.--"Which of the -prophets have not your fathers persecuted?" Matt. xxiii. - -[188] Vis esse in mundo? Contemni et temnere disce. Abr. Bucholtzer. - -[189] Socrates dicenti cuidam, Nonne tibi ille maledicit? Non, inquit, -mihi enim ista non adsunt. - -[190] Dicebat expedire, ut sese ex industria comicis exponeret: nam si -ea dixerint quae in nobis corrigenda sint, emendabunt: sin alias, nihil -ad nos. - -[191] Dicenti Alcibiadi, non esse tolerabilem Xantippen adeo morosam: -Atqui, ait, ego ita hisce jampridem assuetus sum, ac si sonum -trochearum audiam--et mihi post Xantippes usum, reliquorum mortalium -facilis toleratio est. Laert. in Socr. - -[192] Hoc habeo fere refugii et praesidii in meis aerumnis: sermones cum -Deo, cum amicis veris, et cum mutis magistris. Bucholtzer. - -[193] Nemo altorum sensu miser est sed suo: et ideo non, possunt -cujusquam falso judicio esse miseri, qui sunt vere sua conscientia -beati. Salvian. de Gubern. 1. 1. - -[194] Philosophi libertas molesta est omnibus. P. Scalig. multo magis -fidelis pastoris. - -[195] Non est idoneus philosophiae discipulus, qui stultum pudorum non -possit contemnere Id. ibid. p. 728. - -[196] Of this subject read the preface to my book "Of Self-denial," -and chap. 41. to chap. 51. - -[197] Duplex est humilitas: una lucida solum et non fervida: quae ex -ratione potius quam ex charitate exercetur.--Altera quae lucida -fervidaque simul est, ex charitate magis quam ex ratione exercetur; -non tamen citra rationem.--Humilitas enim (ut et reliquae virtutes) -opus est voluntatis. Nam sicut virtutes per rationem cognoscimus, ita -per dilectionem nobis sapiunt. Thauler. flor. c. 7, p. 103, 104. - -[198] See Plutarch Tract. How a man may praise himself without -incurring blame? He that is blamed and suffereth reproach for -well-doing, is justifiable if he praise himself, &c. p. 304. - -[199] Siquid agere instituis, lente progredere: in eo autem quod -elegeris, firmiter persiste. Bass in Laert. - -[200] Pertinacior tamen erat (Chrysanthius) nec de sententia facili -discedebat: inquit Eunapius humilitatem ejus laudans. - -[201] Bullingero ob eruditionem non contemnendam, morumque tam -sanctitatem quam suavitatem, percharus fuit. p. 591. - -[202] Gen. xix. 8-10. - -[203] Cum humilitatis causa mentiris, si non eras peccator antequam -mentiris, mentiendo efficies quod evitaras. Augustin. de Verb. A post. - -[204] Attila incessu adeo gestuosus et compositus, ut vel exinde -superbissimi animi contraxerit infamiam. Callimach. Exper. de Attil. -p. 341. - -[205] Quod a magnatum ac procerum congressu abstinuerit (Chrysanthius) -alieniorque fuerit, non arrogantiae aut fastui tribuendum est, quin -potius rusticitas quaedam aut simplicitas existimari debet in eo qui -quid esset potestas ignorabat; ita vulgariter, et minime dissimulanter -cum illis verba factitabat. Eunapius in Chrysost. - -[206] Jer. ix. 23, 24; Psal. xlix. 6; 2 Chron. xxv. 19. - -[207] Ut lumen lunae in praesentia solis non apparet, pari ratione esse -secundum in praesentia primi; nec meritum nostrum praesente merito -Christi. Paul. Scaliger. Thess. 73, 74. de Mundo Archetyp. Epist. 1. 14. - -[208] Idem sonant, summe amari, et esse finem ultimum: ac proculdubio -Deus summe amandus est. Unum vero finem Aristoteles declaravit esse, -usum virtutis in vita sancta et integra. Hesych. Illust. in Aristot. - -[209] Laert. in Thal. speaketh of the oracle of Delphos adjudging the -Tripos to the wisest; so it was sent to Thales, and from him to -another, till it came to Solon, who sent it to the oracle; saying, -None is wiser than God. So should we all send back to God the praise -and glory of all that is ascribed to us. - -[210] Laert. saith that Pythagoras first called himself a philosopher. -Nullum enim hominem, sed solum Deum esse sapientem asserit: antea -[Greek: sophia] dicta, quae nunc philosophia: et qui hanc profitebantur -[Greek: sophoi] appellati. quicunque ad summum animis virtutem -excreverunt, hos nunc honestiore vocabulo, authore Pythagora, -philosophos appellamus, p. 7. - -[211] Quicquid boni egeris, in deos refer. Bias in Laert. - -[212] Men sick in mind, as witless fools, and loose persons, and unjust, -and injurious, think not that they do amiss and sin, &c. Plutarch. -Tract. That Maladies of the Mind are worse than those of the Body. - -[213] Rom. v. 12, 17-19; John iii. 3, 5, 8; Jer. xvii. 9. - -[214] His ergo qui loquendi arta caeteris hominibus excellere videntur, -sedulo monendi sunt ut humilitate induti christiana discant non -contemnere quos cognoverint morum vitia quam verborum amplius -devitare, Aug. de Cat. rudib. c. 9. - -[215] Non potest non indoctus esse, qui se doctum credit. Hermar. -Barbarus. - -[216] Pliny saith, In commending another you do yourself right; for he -whom you commend is either superior or inferior to you; if he be -inferior, if he be to be commended, then you much more; if he be -superior, if he be not to be commended, then you much less. Lord -Bacon, Essay 54. p. 299. - -[217] Clemens Alex. strom. l. 1. c. 4. Ait fideli christiano docenti -vel unicum sufficere auditorem. - -[218] Isa. lxv. 5. - -[219] Matt. xi. 19; ix. 11; xv. 2, 3. - -[220] See 1 Tim. iii. 6; vi. 4. A cunning flatterer will follow the -arch-flatterer which is a man's self. And wherein a man thinketh best -of himself, therein the flatterer will uphold him most. But if he be -an impudent flatterer, he will entitle him by force to that which he -is conscious that he is most defective in. Lord Bacon, Essay 52. - -[221] Hesich. Illust. saith of Arcesilaus, In communicandis -facultatibus ac deferendis beneficiis supra quam dici potest promptus -atque facilis fuit: alienissimus a captanda gloriola a beneficio, quod -latere maluerat: invisens Ctesibium aegrotantem, quum videret illum in -egestate esse, clam cervicali supposuit crumeunam nummariam, qua ille -inventa, Arcesilai inquit, hicce ludus est. - -[222] Psal. x. 2, 4; lxxiii. 6; xxxvi. 11; Eccl. x. 7. - -[223] Rom. xii. 19, 20; Matt. v. 39; Col. iii. 13; 1 Thess. v. 14; 2 -Pet. ii. 20. - -[224] Jam. iii. 5; Psal. xlix. 6; x. 3; 2 Cor. x. 15. - -[225] Inter benedicti signa humilitatis (in regula) est, ut pauca -verba etiam rationalia loquatur, non clamosa voce: taciturnitas usque -ad interrogationem: sed haec semper intelligenda sunt, salvo amore -veritatis, et animarum. - -[226] 2 Cor. xi. 9; 1 Thess. ii. 9; 2 Thess. iii. 8. - -[227] Humilitas est, 1. Necessaria: subdere se majori, et non praeferre -se aequali. 2. Abundans: subdere se aequali, nec preferre se minori: 3. -Perfecta: subdere se minori.--Gloss. sup. Matt. iii. Humilitatis -septem gradus secundum Anselmum sunt. 1. Opinione: (1.) Se -contemptibilem cognoscere. (2.) Hoc non dolere. 2. Manifestatione: -(1.) Hoc confiteri: (2.) Hoc persuadere. (3.) Patienter sustinere haec -dici. 3. Voluntate: (1.) Pati contemptibiliter se tractari. (2.) Hoc -idem amare. Anselm. lib. de similit. - -[228] Anaxagoras (in Laert. p. 87.) Cum vidisset mausoli sepulchrum: -monumentum, inquit, pretiosum et lapidibus ornatum, divitiarum imago. - -[229] AEneas Sylvius in Boem. c. 65, speaking of the boasting of the -monk Capistrinus, saith, Superaverat seculi pompas, calcaverat -avaritiam, libidinem subegerat, gloriam contemnere non potuit: nemo -est tam sanctus qui dulcedine gloriae non capiatur. Facilius regna viri -excellentes, quam gloriam contemnunt. Inter omnia vitia tu semper es -prima, semper es ultima: nam omne peccatum te accedente committitur, -et te recedente dimittitur. Innocent. de Contemp. Mundi. l. 2. c. 31. - -[230] Jam. iv. 6; 1 Pet. v. 5; Isa. lvii. 15; Prov. xvi. 19; xxix. 23. - -[231] Vainglorious men are the scorn of wise men, the admiration of -fools, the idols of flatterers, and the slaves of their own pride. -Lord Bacon, Essay 54. - -[232] Matt. ix. 24; v. 40. - -[233] John xv. 20; Phil. ii. 7-10. - -[234] 1 Cor. iv. 12-15; Acts xxiv. 5. - -[235] See my "Treatise of Self-ignorance." - -[236] - - Fama est fictilibus coenasse Agathoclea regem, - Atque abacum Samio saepe onerasse luto. - Fercula gemmatis cum poneret aurea vasis, - Et misceret opes pauperiemque simul, - - Querenti causam respondit: Rex ego qui sum - Sicaniae, figulo sum genitore satus. - Fortunam reverentur habe, quicunque repente - Dives ab exili progredire loco. - Auson. li. Epigram. - - -[237] Isa. iii. - -[238] Rom. iii. 19, 20, 23, 27; iv. 2; Cor. i. 29; Eph. ii. 9. - -[239] Luke xxii. 26; Mark x. 44; ix. 35, 36; 2 Tim. ii. 24. - -[240] 1 Pet. v. 6; Lam. iii. 29; ii. 19; Amos iii. 8; 1 Pet. v. 5; -Jam. iv. 6; Dan. v. 22; 2 Chron. xxxiv. 27. - -[241] See an excellent Tract. de Divitiis, ascribed to Sixt. 3. in -Bibl. Pat. (though accused of Pelagianism.) - -[242] Phil. iii. 7-9; Jam. i. 10; Phil. iv. 11; 1 Tim. vi. 8; Prov. -xxiii. 4, "Labour not to be rich." - -[243] Luke xiv. 26, 33. - -[244] Matt. vi. 19-21, 33; John vi. 27; Luke xii. 19, 20; xviii. 22, 23. - -[245] Ephes. v. 5; Col. iii. 5; James iv. 4. - -[246] Rom. xiii. 14; Matt. vi. 19; 1 Tim. iii. 8; Phil. iii. 19; Ezek. -xxxiii. 31; Jer. ix. 23. - -[247] Job i. 21. - -[248] 1 Tim. vi. 17, 18; Mal. iii. 8, 9; Judg. vii. 21. - -[249] Duae res maxime homines ad maleficium impellunt, luxuries et -avaritia. Cic. 1. ad Heren. Corrupti sunt depravatique mores -admiratione divitiarum. Idem. 2. Offic. Nihil est tam sanctum quod non -violari, nihil tam munitum quod non expugnari pecunia possit. Cicero -2. in Verrem. When Alexander sent Phocion a hundred talents, he asked, -Why he rather sent it to him than all the rest of the Athenians? He -answered, Because he took him to be the only honest man in Athens: -whereupon Phocion returned it to him again, entreating him to give him -leave to be honest still. - -[250] It was one of Chilon's sayings, Lapideis cotibus aurum -examinari: auro autem bonorum malorumque hominum mentem cujusmodi sit -comprobari: i. e. As the touchstone trieth gold, so gold trieth men's -minds, whether they be good or bad. Laertius in Chil. p. 43. - -[251] Luke xviii. 11-13; Matt. vi. 16, 18. - -[252] Luke xii. 48; xvi. 9, 10; Matt. xxv.; 2 Cor. viii. 14, 15. - -[253] Nullius rei eget qui virtutum dives est: quarum indigentia vere -miseros, ac proinde misericordiae egentissimos facit. Petrarch. Dial. -44. li. 2. - -[254] Diis maxime propinquus qui minimis egeat. Socrat. in Laert. - -[255] 1 Cor. vii. 31. - -[256] Remember Gehazi, Achan, Judas, Ananias and Sapphira, Demetrius, -Demas. Jer. vi. 13; viii. 10. Maxime vituperanda est avaritia senilis. -Quid enim absurdius quam quo minus vitae restat, eo plus viatici -quaerere? Cicero in Cat. Maj. - -[257] Prov. xi. 4, "Riches profit not in the day of wrath." - -[258] Jer. xvii. 11; Jam. v. 1-3. - -[259] Chilon in Laert. p. 43. Damnum potius quam turpe lucrum -eligendum; nam id semel tantum dolori esse, hoc semper. - -[260] Socrates dixit, Opes et nobilitates, non solum nihil in se habere -honestatis, verum et omne malum ex eis oboriri. Laert in Socrat. - -[261] Prov. iii. 14; 1 Tim. vi. 5, 6. - -[262] Lege Petrarchae lepidam historiam de avaro filio et liberali -patre. Dial. 13. li. 2. - -[263] Saith Plutarch, de tranquillit. anim. Alexander wept because he -was not lord of the world; when Crates, having but a wallet and a -threadbare cloak, spent his whole life in mirth and joy, as if it had -been a continual festival holiday. - -[264] Psal. xxxvii. 16; Prov. xvi. 8. - -[265] Chrysostom saith, his enemies charged him with many crimes, but -never with covetousness or wantonness. And so it was with Christ and -his enemies. - -[266] Et sicut in patria Deus est speculum in quo relucent creaturae; -sic e converso in via, creaturae sunt speculum quo creator videtur. -Paul. Scaliger in Ep. Cath. 1. 14. Thess. 123. p. 689. - -[267] Even Dionysius the tyrant was bountiful to philosophers. To -Plato he gave above fourscore talents, Laert. in Platone, and much to -Aristippus and many more, and he offered much to many philosophers -that refused it. And so did Croesus. - -[268] Matt. x. 30; Luke xii. 7. - -[269] Look upon the face of the calamitous world, and inquire into the -causes of all the oppressions, rapines, cruelties, and inhumanity which -have made men so like to devils: look into the corrupted, lacerated -churches, and inquire into the cause of their contentions, divisions, -usurpations, malignity, and cruelty against each other: and you will -find that pride and worldliness are the causes of all. When men of a -proud and worldly mind have by fraud, and friendship, and simony usurped -the pastorship of the churches, according to their minds and ends, they -turn it into a malignant domination, and the carnal, worldly part of the -church, is the great enemy and persecutor of the spiritual part; and the -fleshly hypocrite, as Cain against Abel, is filled with envy against the -serious believer, even out of the bitter displeasure of his mind, that -his deceitful sacrifice is less respected. What covetousness hath done -to the advancement of the pretended holy catholic church of Rome, I will -give you now, but in the words of an abbot and chronicler of their own, -Abbas Urspergens. Chron. p. 321. Vix remansit aliquis episcopatus, sive -dignitas ecclesiastica, vel etiam parochialis ecclesia, quae non fierit -litigiosa, et Romam deduceretur ipsa causa, sed non manu vacua. Gaude -mater nostra Roma, quoniam aperiuntur cataractae thesaurorum in terra, ut -ad te confluant rivi et aggeres nummorum in magna copia. Laetare super -iniquitate filiorum hominum; quoniam in recompensationem tantorum -malorum, datur tibi pretium. Jocundare super adjutrice tua discordia; -quid erupit de puteo infernalis abyssi, ut accumulentur tibi multa -pecuniarum praemia. Habes quod semper sitisti; decanta Canticum, quia per -malitiam hominum non per tuam religionem, orbem vicisti. Ad te trahit -homines, non ipsorum devotio, aut pura conscientia, sed scelerum -multiplicium perpetratio, et litium decisio, pretio comparata. - -Fortun. Galindas speaking of pope Paul the fifth, his love to the -Jesuits for helping him to money, saith, Adeo praestat acquirendarum -pecuniarum quam animarum studiosum et peritum esse, apud illos, qui -cum animarum Christi sanguine redemptarum, in se curam receperint, vel -quid anima sit nesciunt, vel non pluris animam hominis quam piscis -faciunt: quod credo suum officium Piscatum quendam esse aliquando per -strepitum inaudierint: quibus propterea gratior fuerit, qui animam -auri cum Paracelso, quam animam Saxoniae Electoris invenisse nuntiet. -Arcan. Soci. Jesu, p. 46. - -Lege ibid. instruct. secret. de Jesuitarum praxi. - -Et Joh. Sarisbur. lib. vii. c. 21. de Monach. Potentiores et ditiores -favore vel mercede recepta facilius (absolutione) exonerant, et -peccatis alienis humeros supponentes, jubent abire in tunicas et -vestes pullas, quicquid illi se commisisse deplorant--Si eis -obloqueris, religionis inimicus, et veritatis diceris impugnator. - -[270] Matt. vi. 24; xiii. 22; Luke xvi. 13, 14; xiv. 33; xviii. 22, -23; Matt. vi. 19-21; 1 Tim. vi. 6-8; 1 John ii. 15; Prov. xxviii. 9; -xviii. 8; James iv. 3; Prov. xxviii. 20, "He that maketh haste to be -rich shall not be innocent." - -[271] Jam. v. 1-5; 1 John iii. 17. - -[272] 2 Tim. iv. 10. - -[273] 1 Tim. vi. 17-19. - -[274] Christ's sheep-mark is plainest on the sheep that are shorn. -When the fleece groweth long the mark wears out. - -[275] Pecunia apud eum nunquam mansisse probatur, nisi forte tali hora -offeratur, quando sol diei explicans cursum, nocturnis tenebris daret -locum. Victor. Ut. de Eugen. Episc. Cath. Plato compareth our life to -a game at tables. We may wish for a good throw, but whatever it be, we -must play it as well as we can. Plutarch. de Tranquil. Anim. - -[276] Socrates, Saepe cum eorum quae publice vendebantur multitudinem -intueretur, secum ista volvebat, Quam multis ipse non egeo? Laert. in -Socr. Pecuniam perdidisti? Bene, si te illa non perdidit: quod jam -multis possessoribus suis fecit. Gaude tibi ablatum unde infici posses, -teque illaesum inter pericula transivisse. Petrarch. 1. ii. dial. 13. - -[277] Si organum inhabitanti animo sufficiens fuerit, satis est -virium. Corpus namque propter animi servitium fecisse naturam, nemo -tam corporis servus est, qui nesciat. Id si proprio munere fungitur, -quid accusas, seu quid amplius requiras? Petrarch, li. ii. dial. 2. -Veres corporis sunt vires carceris, ut Petrarch, li. i. dial. 5. What -mean you to make your prison so strong? said Pluto to one that -over-pampered his flesh. Mars. Ficin. in Vita Plat. - -[278] He is a good christian, that remotely and ultimately referreth all -the creatures unto God, and eateth, and drinketh, &c. more to fit him -for God's service, than to please the flesh. But it is much more than -this which the creature was appointed for; even for a present -communication of the sense of the goodness of God unto the heart. As the -musician that toucheth but the keys of his harpsichord or organ, causeth -that sweet, harmonious sound, which we hear from the strings that are -touched within; so God ordained the order, beauty, sweetness, &c. of the -creature, to touch the sense with such a pleasure, as should suddenly -touch the inward sense with an answerable delight in God, who is the -giver of the life of every creature. But, alas! where is the christian -that doth thus eat and drink, and thus take pleasure in all his mercies? -When contrarily our hearts are commonly so diverted from God by the -creature, that so much delight as we find in it, so much we lose of our -delight in God, yea, of our regard and remembrance of him. - -[279] Yet it is true which Petrarch saith, li. 2. dial. 3. Valetudo -infirma, Comes injucunda est, sed fidelis, quae te crebro vellicet, -iter signet, et conditionis admoneat: Optimum in periculis monitor -fidus. Et li. 1. dial. 3. Multis periculosa et pestilens sanitas est, -qui tutius aegrotassent. Nusquam pejus quam in sano corpore, aeger -animus habitat. Et dial. 4. Quamvis mala, quamvis pessima aegritudo -videatur, optabile malum tamen, quod mali remedium sit majoris. - - - - - CHAPTER V. - - FURTHER SUBORDINATE DIRECTIONS, FOR THE NEXT GREAT DUTIES OF - RELIGION; NECESSARY TO THE RIGHT PERFORMANCE OF THE FORMER.[280] - - - _Directions for redeeming or well improving Time._ - -Time being man's opportunity for all those works for which he liveth, -and which his Creator doth expect from him, and on which his endless -life dependeth, the redeeming or well improving of it must needs be of -most high importance to him; and therefore it is well made by holy -Paul the great mark to distinguish the wise from fools; Eph. v. 15, -16, "See then that you walk circumspectly, not as fools, but as wise, -redeeming the time;" so Col. iv. 5. I shall therefore give you special -directions for it, when I have first opened the nature of the duty to -you, and told you what is meant by time, and what by redeeming it. - -[Sidenote: What is meant by time.] - -Time, in its most common acceptation, is taken generally for all that -space of this present life which is our opportunity for all the works -of life, and the measure of them. Time is often taken more strictly, -for some special opportunity which is fitted to a special work, which -we call the season or the fittest time: in both these senses time must -be redeemed. - -[Sidenote: What are the special seasons of duty.] - -As every work hath its season which must be taken, Eccles. iii. 1; so -have the greatest works assigned us for God and our souls, some -special seasons besides our common time. 1. Some times God hath fitted -by nature for his service. So the time of youth, and health, and -strength is specially fitted for holy works. 2. Some time is made -specially fit by God's institution; as the Lord's day above all other -days. 3. Some time is made fit by governors' appointment: as the hour -of public meeting for God's worship; and lecture days; and the hour -for family worship, which every master of a family may appoint to his -own household. 4. Some time is made fit by the temper of men's bodies: -the morning hours are the best to most, and to some rather the -evening; and to all, the time when the body is freest from pain and -disabling weaknesses. 5. Some time is made fit by the course of our -necessary, natural, or civil business; as the day is fitter than the -sleeping time of the night, and as that hour is the fittest wherein -our other employments will least disturb us. 6. Some time is made fit -by a special shower of mercy, public or private; as when we dwell in -godly families, among the most exemplary, helpful company, under the -most lively, excellent means, the faithfulest pastors, the -profitablest teachers, the best masters or parents, and with faithful -friends. 7. Some time is made fit by particular acts of Providence: as -a funeral sermon at the death of any near us; as the presence of some -able minister or private christian, whose company we cannot ordinarily -have; or a special leisure, as the eunuch had to read the Scripture in -his chariot, Acts viii. 8. And some time is made specially fit, by the -special workings of God's Spirit upon the heart; when he more than -ordinarily illuminateth, teacheth, quickeneth, softeneth, humbleth, -comforteth, exciteth, or confirmeth. As time in general, so specially -these seasons, must be particularly improved for their several works: -we must take the wind and tide while we may have it, and be sure to -strike while the iron is hot. 9. And some time is made fit by others' -necessities, and the call of God: as it is the time to relieve the -poor when they ask, or when they are most in want; or to help our -neighbour, when it will do him most good; to visit the sick, the -imprisoned, and afflicted, in the needful season, Matt. xxv. Thus are -the godly like trees planted by the river side, which bring forth -fruit in their season, Psal. i. 3. So to speak in season to the -ignorant and ungodly for their conversion, or to the sorrowful for -their consolation, Isa. l. 4. 10. Our own necessity also maketh our -seasons: so the time of age and sickness is made by necessity the -season of our special repentance and preparation for death and -judgment. 11. The present time is commonly made our season, through -the uncertainty of a fitter, or of any more. Prov. iii. 27, 28, -"Withhold not good from them to whom it is due, when it is in the -power of thine hand to do it. Say not unto thy neighbour, Go, and come -again, and to-morrow I will give; when thou hast it by thee." Eccles. -xi. 2, "Give a portion to seven, and also to eight; for thou knowest -not what evil shall be upon the earth." Prov. xxvii. 1, "Boast not -thyself of to-morrow; for thou knowest not what a day may bring -forth." Gal. vi. 10, "As we have therefore opportunity, let us do good -to all men, especially to them who are of the household of faith." -These are our special seasons. - -[Sidenote: What redeeming time supposeth.] - -To redeem time supposeth, 1. That we know what we have to do with -time, and on what we ought to lay it out; and of how great worth the -things are for which we must redeem it. 2. That we highly value time -in order to this necessary work. 3. That we are sensible of the -greatness of our sin and loss, in our negligent or wilful losing so -much as we have done already. 4. That we know the particular season of -each duty. 5. And that we set less by all that which we must part with -in our redeeming time, than we do by time itself, and its due ends: or -else we will not make the bargain. - -[Sidenote: What it containeth.] - -And as these five things are presupposed, so these following are -contained in our redeeming time. 1. To redeem time is to see that we -cast none of it away in vain; but use every minute of it as a most -precious thing, and spend it wholly in the way of duty. 2. That we be -not only doing good, but doing the best and greatest good which we are -able and have a call to do. 3. That we do not only the best things, -but do them in the best manner and in the greatest measure, and do as -much good as possibly we can. 4. That we watch for special -opportunities. 5. That we presently take them when they fall, and -improve them when we take them. 6. That we part with all that is to be -parted with, to save our time. 7. And that we forecast the preventing -of impediments, and the removal of our clogs, and the obtaining of all -the helps to expedition and success in duty. This is the true -redeeming of our time. - -[Sidenote: To what uses time must be redeemed.] - -The ends and uses which time must be redeemed for are these: 1. In -general, and ultimately, it must be all for God. Though not all employed -directly upon God, in meditating of him, or praying to him; yet all must -be laid out for him, immediately or mediately: that is, either in -serving him, or in preparing for his service; in mowing, or in whetting; -in travelling, or in baiting to fit us for travel. And so our time of -sleep, and feeding, and needful recreation is laid out for God. 2. Time -must be redeemed, especially for works of public benefit; for the church -and state; for the souls of many; especially by magistrates and -ministers, who have special charge and opportunity; who "must spend and -be spent" for the people's sakes, though rewarded with ingratitude and -contempt, 2 Cor. xii. 14, 15. 3. For your own souls, and your -everlasting life: for speedy conversion without delay, if you be yet -unconverted; for the killing of every soul-endangering sin without -delay; for the exercise and increase of young and unconfirmed grace, and -the growth of knowledge; for the making sure our calling and election; -and for the storing up provisions of faith, and hope, and love, and -comfort against the hour of suffering and of death. - -4. We must redeem time for the souls of every particular person, that we -have opportunity to do good to; especially for children, and servants, -and others whom God hath committed to our trust. 5. For the welfare of -our own bodies, that they may be serviceable to our souls. 6. And -lastly, for the bodily welfare of others. And this is the order in which -those works lie, for which and in which our time must be redeemed. - -[Sidenote: From what and at what price it must be redeemed.] - -The price that time must be redeemed with, is, 1. Above all, by our -utmost diligence: that we be still doing, and put forth all our -strength, and run as for our lives; and whatever our hand shall find -to do, that we do it with our might, remembering that there is no -work, nor device, nor knowledge, nor wisdom in the grave whither we -go, Eccl. ix. 10. Our sluggish ease is an easy price to be parted with -for precious time. To redeem it, is not to call back time past; nor to -stop time in its hasty passage; nor to procure a long life on earth: -but to save it, as it passeth, from being devoured and lost, by -sluggishness and sin. 2. Time must be redeemed from the hands, and by -the loss of sinful pleasures, sports, and revellings, and all that is -of itself or by accident unlawful; from wantonness, and -licentiousness, and vanity. Both these are set together, Rom. xiii. -11-14, "And that, knowing the time, that now it is high time to awake -out of sleep: for now is our salvation nearer than when we believed. -The night is far spent, the day is at hand: let us therefore cast off -the works of darkness, and let us put on the armour of light. Let us -walk honestly, as in the day; not in rioting and drunkenness, not in -chambering and wantonness, not in strife and envying. But put ye on -the Lord Jesus Christ, and make not provision for the flesh, to fulfil -the lusts thereof." 3. Time must be redeemed from things indifferent -and lawful at another time, when things necessary do require it. He -that should save men's lives, or quench a fire in his house, or -provide for his family, or do his master's work, will not be excused -if he neglect it, by saying, that he was about an indifferent or a -lawful business. Natural rest and sleep must be parted with for time, -when necessary things require it. Paul preached till midnight being to -depart on the morrow, Acts xx. 7. The lamenting church calling out for -prayer saith, "Arise, cry out in the night: in the beginning of the -watches pour out thy heart like water before the face of the Lord," -Lam. ii. 19. Cleanthes' lamp must be used by such, whose sun-light -must be otherwise employed. 4. Time must be redeemed from worldly -business and commodity, when matters of greater weight and commodity -do require it. Trades, and plough, and profit must stand by, when God -calls us (by necessity or otherwise) to greater things. Martha should -not so much as trouble herself in providing meat for Christ and his -followers to eat, when Christ is offering her food for her soul, and -she should with Mary have been hearing at his feet, Luke x. 42. -Worldlings are thus called by him, Isa. lv. 1-3, "Ho every one that -thirsteth, come ye to the waters. Wherefore do ye spend your money for -that which is not bread? and your labour for that which satisfieth -not? hearken diligently unto me, and eat ye that which is good, and -let your soul delight itself in fatness." 5. Time must be redeemed -from smaller duties, which in their season must be done, as being no -duties, when they hinder greater duty which should then take place. It -is a duty in its time and place to show respect to neighbours and -superiors, and to those about us, and to look to our family affairs; -but not when we should be at prayer, to God, or when a minister should -be preaching, or at his necessary studies. Private prayer and -meditation, and visiting the sick, are duties; but not when we should -be at church, or about any greater duty which they hinder. - - - _Tit._ 1. _The Directions contemplative for redeeming Time._ - -_Direct._ I. Still keep upon thy heart, by faith and consideration, -the lively sense of the greatness and absolute necessity of that work, -which must command thy time; remembering who setteth thee on work, and -on what a work he sets thee, and on what terms, and what will be the -end. It is God that calleth thee to labour; and wilt thou stand still -or be doing other things, when God expecteth duty from thee? Moses -must go to Pharaoh when God bids him go; Jonah must go to Nineveh when -God bids him go; yea, Abraham must go to sacrifice his son when God -bids him go. And may you go about your fleshly pleasures, when God -commandeth you to his service? He hath appointed you a work that is -worth your time and all your labour; to know him, and serve him, and -obey him, and to seek everlasting life! How diligently should so -excellent a work be done! and so blessed, and glorious a Master be -served! especially considering the unutterable importance of our -diligence! we are in the race appointed us by our Maker, and are to -run for an immortal crown. It is heaven that must be now won or lost: -and have we time to spare in such a race? We are fighting against the -enemies of our salvation; the question is now to be resolved, whether -the flesh, the world, and the devil, or we, shall win the day, and -have the victory. And heaven or hell must be the issue of our warfare: -and have we time to spare in the midst of such a fight? when our very -loss of time is no small part of the enemy's conquest? Our most wise, -omnipotent Creator hath been pleased to make this present life to be -the trying preparation for another, resolving that it shall go with us -all for ever, according to our preparations here: and can we play and -loiter away our time, that have such a work as this to do? O -miserable, senseless souls! do you believe indeed the life -everlasting, and that all your lives are given you now, to resolve the -question whether you must be in heaven or hell for ever? Do you -believe this? Again I ask you, do you believe this? I beseech you, ask -your consciences over and over, whether you do indeed believe it? Can -you believe it, and yet have time to spare? What! find time to play -away, and game away, and idle and prate away, and yet believe that -this very time is given you to prepare for life eternal? and that -salvation or damnation lieth on the race which now, even now, you have -to run? Is not such a man a monster of stupidity? If you were asleep, -or mad, it were the more excusable to be so senseless: but to do thus -awake, and in your wits! Oh where are the brains of those men, and of -what metal are their hardened hearts made, that can idle and play away -that time, that little time, that only time, which is given them for -the everlasting saving of their souls! Verily, sirs, if sin had not -turned the ungodly part of the world into a bedlam, where it is no -wonder to see a man out of his wits, people would run out with wonder -into the streets to see such a monster as this, as they do to see -mad-men in the country where they are rare; and they would call to one -another, Come and see a man, that can trifle and sport away his time, -as he is going to eternity, and is ready to enter into another world! -Come and see a man that hath but a few days to win or lose his soul -for ever in, and is playing it away at cards or dice, or wasting it in -doing nothing! Come and see a man that hath hours to spare, and cast -away upon trifles, with heaven and hell before his eyes. For thy -soul's sake, consider and tell thyself, if thy estate in the world did -lie upon the spending of this day or week, or if thy life lay on it, -so that thou must live or die, or be poor or rich, sick or well, as -thou spendest it, wouldst thou then waste it in dressings, or -compliment, or play? and wouldst thou find any to spare upon -impertinent triflings? Or rather wouldst thou not be up betimes, and -about thy business, and turn by thy games, and thy diverting company, -and disappoint thy idle visitors, and let them find that thou art not -to be spoken with, nor at leisure to do nothing, but wilt rather seem -uncivil and morose, than be undone! And wouldst thou do thus for a -transitory prosperity or life, and doth not life eternal require much -more? Will thy weighty business in the world resolve thee, to put by -thy friends, thy play-fellows and sports, and to shake off thy -idleness? and should not the business of thy salvation do it? I would -desire no more to confute the distracted time-wasters, when they are -disputing for their idle sports and vanities, and asking, what harm is -in cards, and dice, and stage-plays, or tedious feasts or -complimenting, adorning idleness, than if I could help them to one -sight of heaven and hell, and make them well know what greater -business they have to do, which is staying for them while they sleep -or play. If I were just now in disputing the case with an idle lady, -or a sensual belly-slave or gamester, and he were asking me -scornfully, what hurt is in all this? if one did but knock at his door -and tell him, the king is at the door and calls for you, it would make -him to cast away his game and his dispute: or if the house were on -fire, or a child fallen into the fire or water, or thieves breaking in -upon them, it would make the ladies cast by the other lace or riband? -Or if there were but a good bargain or a lordship to be got, they -could be up and going, though sports and game and gaudery were cast -off: and yet the foresight of heaven and hell, though one of them is -even at the door, will not do as much with them; because heaven is as -nothing to an unbeliever, or an inconsiderate, senseless wretch; and -as it is nothing to them when it should move them, it shall be nothing -to them when they would enjoy it. Say not, recreation must be used in -its season: I know that necessary whetting is no letting: but God and -thy own conscience shall tell thee shortly, whether thy recreations, -feastings, long dressings, and idleness, were a necessary whetting or -refreshment of thy body, to fit it for that work which thou wast born -and livest for; or whether they were the pastimes of a voluptuous, -fleshly brute, that lived in these pleasures for the love of pleasure. -Verily, if I looked but on this one unreasonable sin of time-wasting, -it would help me to understand the meaning of Luke xv. 17, [Greek: Eis -heauton elthon], that the prodigal is said to come to himself; and -that conversion is the bringing a man to his wits. - -_Direct._ II. Be not a stranger to the condition of thy own soul, but -look home till thou art acquainted what state it is in, and what it is -in danger of, and what it wanteth, and how far thou art behindhand in -thy provisions for immortality: and then be an idle time-waster if -thou canst. Could I but go down with thee into that dungeon heart of -thine, and show thee by the light of truth what is there; could I but -let in one convincing beam from heaven, which might fully show thee -what a condition thou art in, and what thou hast to do with thy -remaining time; I should have no need to dispute thee out of thy -childish fooleries, nor to bid thee be up and doing for thy soul, any -more than to bid thee stir if a bear were at thy back, or the house in -a flame about thy ears. Alas, our ordinary time-wasters are such, as -are yet unconverted, carnal wretches, and are all the while in the -power of the devil, who is the chief master of the sport, and the -greatest gainer. They are such as are utter strangers to the -regenerating, sanctifying work of the Holy Ghost; and are yet -unjustified, and under the guilt of all their sins, and certain to be -with devils in hell for ever, if they die thus before they are -converted! (This is true, sinner, and thou wilt shortly find it so, by -grace or vengeance, though thy blind and hardened heart now rise -against the mention of it!) And is this a case for a man to sit at -cards and dice in, or to sport and swagger in? The Lord have mercy on -thee, and open thy eyes before it is too late, or else thy conscience -will tell thee for ever in another manner than I am telling thee now, -that thou hadst need to have better improved thy time, and hadst -greater things to have spent it in. What! for a man in thy case, in an -unrenewed, unsanctified, unpardoned state, to be thus casting away -that little time, which all his hopes lie on! and in which, if ever, -he must be recovered, and saved! O Lord, have mercy on such senseless -souls, and bring them to themselves before it be too late! I tell -thee, man, an enlightened person, that understandeth what it is, and -hath escaped it, would not for all the kingdoms of the world, be a -week or a day in thy condition, for fear lest death cut off his hopes -and shut him up in hell that very day. He durst not sleep quietly in -thy condition a night, lest death should snatch him away to hell; and -canst thou sport and play in it, and live securely in a sensual -course? Oh what a thing is it to be hoodwinked in misery, and to be -led asleep to hell! Who could persuade men to live thus awake, and go -dancing to hell with their eyes open! Oh! if we should imagine a Peter -or a Paul, or any of the blessed, to be again brought into such a case -as one of these unsanctified sinners, and yet to know what now they -know! What would they do? would they feast, and game, and play, and -trifle away their time in it? or would they not rather suddenly bewail -their former mispent time, and all their sins, and cry day and night -to God for mercy, and fly to Christ, and spend all their time in -holiness and obedience to God! Alas, poor sinner, do but look into thy -heart, and see there what thou hast yet to do (of greater weight than -trimming and playing): I almost tremble to think and write what a case -thou art in, and what thou hast to do, while thou livest as if thou -hadst time to spare! If thou know not, I will tell thee, and the Lord -make thee know it: thou hast a hardened heart to be yet softened; and -an unbelieving heart to be brought to a lively, powerful belief of the -word of God and the unseen world: thou hast an unholy heart and life -to be made holy, if ever thou wilt see the face of God, Heb. xii. 14; -Matt. xviii. 3; John iii. 3, 5, 6. Thou hast a heart full of sins to -be mortified and subdued: and an unreformed life to be reformed; (and -what abundance of particulars do these generals contain!) Thou hast a -pardon to procure through Jesus Christ, for all the sins that ever -thou didst commit, and all the duties which ever thou didst omit: thou -hast an offended God to be reconciled to, and for thy estranged soul -to know as thy Father in Jesus Christ! What abundance of Scripture -truths hast thou to learn which thou art ignorant of! How many holy -duties, as prayer, meditation, holy conference, &c. to learn which -thou art unskilful in! and to perform when thou hast learned them! How -many works of justice and charity to men's souls and bodies hast thou -to do! How many needy ones to relieve as thou art able! and the sick -to visit, and the naked to clothe, and the sad to comfort, and the -ignorant to instruct, and the ungodly to exhort! Heb. iii. 13; x. 25; -Eph. iv. 29. What abundance of duty hast thou to perform in thy -relations! to parents or children, to husband or wife, as a master or -a servant, and the rest! Thou little knowest what sufferings thou hast -to prepare for. Thou hast faith, and love, and repentance, and -patience, and all God's graces, to get and to exercise daily, and to -increase. Thou hast thy accounts to prepare, and assurance of -salvation to obtain, and death and judgment to prepare for. What -thinks thy heart of all this work? Put it off as lightly as thou wilt, -it is God himself that hath laid it on thee, and it must be done in -time, or thou must be undone for ever! And yet it must not be thy -toil, but thy delight: this is appointed thee for thy chiefest -recreation. Look into the Scripture and into thy heart, and thou wilt -find that all this is to be done. And dost thou think in thy -conscience, that this is not greater business than thy gaudy -dressings, thy idle visits, or thy needless sports? which is more -worthy of thy time? - -_Direct._ III. Remember how gainful the redeeming of time is, and how -exceeding comfortable in the review! In merchandise, or any trading, in -husbandry, or any gaining course, we use to say of a man that hath grown -rich by it, that he hath made use of his time. But when heaven, and -communion with God in the way, and a life of holy strength and comfort, -and a death full of joy and hope is to be the gain, how cheerfully -should time be redeemed for these! If it be pleasant for a man to find -himself thrive and prosper in any rising or pleasing employment, how -pleasant must it be continually to us, to find that in redeeming time -the work of God and our souls do prosper! Look back now on the time that -is past, and tell me which part is sweetest to thy thoughts? However it -be now, I can tell thee, at death, it will be an unspeakable comfort, to -look back on a well-spent life; and to be able to say in humble -sincerity, My time was not cast away on worldliness, ambition, idleness, -or fleshly vanities or pleasures; but spent in the sincere and laborious -service of my God, and making my calling and election sure, and doing -all the good to men's souls and bodies that I could do in the world: it -was entirely devoted to God and his church, and the good of others and -my soul. What a joy is it when, going out of the world, we can in our -place and measure say with our blessed Lord and pattern, John xvii. 4, -5, "I have glorified thee on earth: I have finished the work which thou -gavest me to do: and now, O Father, glorify me with thyself." Or as -Paul, 2 Tim iv. 6-8, "I am now ready to be offered, and the time of my -departure is at hand. I have fought a good fight, I have finished my -course, I have kept the faith: henceforth there is laid up for me a -crown of righteousness, which the Lord, the righteous Judge, shall -give." And, 2 Cor. i. 12, "For our rejoicing is this, the testimony of -our conscience, that in simplicity and godly sincerity, not with fleshly -wisdom, we have had our conversation in the world." It is a great -comfort in sickness to be able to say with Hezekiah, Isa. xxxviii. 3, -"Remember now, O Lord, I beseech thee, how I have walked before thee, in -truth and with a perfect heart, and have done that which is good in thy -sight." Oh! time well spent is a precious cordial to a soul that is -going to its final sentence, and is making up its last and general -accounts: yea, the reviews of it will be joyful in heaven: which is -given, though most freely by the covenant antecedently, yet as a reward -by our most righteous Judge, when he comes to sentence men according to -that covenant. - -_Direct._ IV. Consider on the contrary how sad the review of ill-spent -time is, and how you will wish you had spent it when it is gone. Hast -thou now any comfort in looking back on thy despised hours? I will not -so far wrong thy understanding, as to question whether thou know that -thou must die. But thy sin alloweth me to ask thee, whether at thy -dying hour it will be any comfort to thee to remember thy pastimes? -And whether it will then better please thee, to find upon thy account, -so many hours spent in doing good to others, and so many in prayer, -and studying the Scriptures and thy heart, and in preparing for death -and the life to come; so many in thy calling obediently managed in -order to eternity? or to hear, so many hours spent in idleness, and so -many in needless sports and plays, hawking and hunting, courting and -wantonness; and so many in gathering and providing for the flesh, and -so many in satisfying its greedy lusts? Which reckoning doth thy -conscience think would be most comfortable to thee at the last? I put -it to thy own conscience, if thou wert to die to-morrow, how thou -wouldst spend this present day? Wouldst thou spend it in idleness and -vain pastimes? Or if thou wert to die this day, where wouldst thou be -found, and about what exercises? Hadst thou rather death found thee in -a play-house, a gaming-house, an alehouse, in thy fleshly jollity and -pleasure? or in a holy walking with thy God, and serious preparing for -the life to come? Perhaps you will say, that, if you had but a day to -live, you would lay by the labours of your calling, and yet that doth -not prove them sinful. But, I answer, there is a great difference -between an evil, and a small, unseasonable good. If death found thee -in thy honest calling, holily managed, conscience would not trouble -thee for it as a sin: and if thou rather choose to die in prayer, it -is but to choose a greater duty in its season: but sure thou wouldst -be loth on another account to be found in thy time-wasting pleasures! -And conscience, if thou have a conscience, would make thee dread it as -a sin. Thou wilt not wish at death that thou hadst never laboured in -thy lawful calling, though thou wouldst be found in a more seasonable -work; but thou wilt wish then, if thou understand thyself, that thou -hadst never lost one minute's time, and never known those sinful -vanities and temptations which did occasion it. O spend thy time as -thou wouldst review it! - -_Direct._ V. Go hear and mark how other men at death do set by time, -and how they wish then that they had spent it. It is hardly possible -for men in health, especially in prosperity and security, to imagine -how precious time appeareth to an awakened, dying man! Ask them then -whether life be too long, and men have any time to spare? Ask them -then whether slugging or working, playing or praying, be the better -spending of our time? Both good and bad, saints and sensualists, do -use then to be high esteemers of time. Oh! then what would an ungodly, -unprepared sinner give for some of the time which he used before as -nothing worth! Then the most holy servants of Christ are sensible how -they sinned, in losing any of their time! Oh! then how earnestly do -they wish, that they had made much of every minute! and they that did -most for God and their souls, that they had done much more! Now if -they were to pray over their prayers again, how earnestly would they -beg! and how much more good would they do, if time and talents were -restored! I knew familiarly a most holy, grave, and reverend divine, -who was so affected with the words of a godly woman, who at her death -did often and vehemently cry out, O call time again! O call time -again! that the sense of it seemed to remain on his heart, and appear -in his praying, preaching, and conversation to his death. Now you have -time to cast away upon every nothing; but then you will say with -David, Psal. lxxxix. 47, "Remember how short my time is." And as -"Hagar sat down and wept when her water was spent," Gen. xxi. 15, 16; -so then you will lament when time is gone, or just at an end, that you -set no more by it while you had it! O sleepy sinner! thy heart cannot -now conceive how thou wilt set by time, when thou hearest the -physicians say, You are a dead man! and the divine say, You must -prepare now for another world! When thy heart saith, All my days are -gone: I must live on earth no more! All my preparing time is at an -end! Now what is undone must be undone for ever! Oh that thou hadst -now but the esteem of time, which thou wilt have then, or immediately -after! Then, O pray for me, that God will recover me and try me once -again! Oh then how I would spend my time! And is it not a most -incongruous thing to see the same persons now idle and toy away their -time, and perhaps think that they do no harm, who know that shortly -they must cry to God, Oh for a little more time, Lord, to do the great -work that is yet undone; a little more time to make sure of my -salvation! May not God then tell you, you had time till you knew not -what to do with it. You had so much time that you had many and many an -hour to spare for idleness and vanity, and that which you were not -ashamed to call pastime. - -_Direct._ VI. Remember also that when judgment comes, God will call -you to account, both for every hour of your mispent time, and for all -the good which you should have done in all that time, and did it not. -If you must give account for every idle word, then sure for every idle -hour, Matt. xii. 36. And if we must be judged according to all the -talents we have received, and the improvement of them required of us, -then certainly for so precious a talent as our time, Matt. xxv. And -how should that man spend his time that believeth he must give such -account of all? Even to the most just and holy God, who will judge all -men according to their works; and cause them all to reap as they have -sowed. O spend your time as you would hear of it in judgment! - -_Direct._ VII. Remember how much time you have lost already: and -therefore if you are not impenitent, and insensible of your loss, it -will provoke you to redeem with the greater diligence the remnant -which mercy shall vouchsafe you. How much lost you in childhood, -youth, and riper age! how much have you lost in ignorance! how much in -negligence! how much in fleshly pleasure and vanity! how much in -worldliness, and many other sins! Oh that you knew but what a loss it -was, if it had been but one year, or week, or day! Do you think you -have spent your time as you should have done; and as beseemed those -that had such work to do? If not, do you repent of it, or do you not? -If you do not, you have no hope to be forgiven. If you do repent, you -will not sure go on to do the same. Who will believe that he repents -of gaming, revelling, or other idle loss of time, who doth so still -while he professeth to repent? He that hath lost the beginning of the -day, must go the faster in the end, if he will perform so great a -journey. Can you remember the hours and years that you have mispent, -in the follies of childhood, and the vanities of inconsiderate youth, -and yet still trifle, and not be provoked by penitent shame and fear, -to diligence? Have you not yet cast away enough of such a precious -treasure, but you will also vilify the little which remains? - -_Direct._ VIII. Remember the swift and constant motion of your -neglected time. What haste it makes! and never stays! That which was -here while you spake the last word, is gone before you can speak the -next! Whatever you are doing, or saying, or thinking of, it is passing -on without delay! It stayeth not while you sleep! Whether you -remember, and observe it, and make use of it, or not, it glides away! -It stayeth not your leisure! It hasteth as fast while you play, as -while you work; while you sin, as when you repent! No monarch so -potent as to command it a moment to attend his will! We have no more -Joshuas to stop the sun. It is above the jurisdiction of the princes -of the earth: it will not hear them if they command or request it to -delay its haste but the smallest moment! Crowns and kingdoms would be -no price, to hire it to loiter but while you draw another breath! Your -lives are not like the clothes of the Israelites in the wilderness, -that wax not old; but like the provisions of the Gibeonites, worn and -wasted while you are passing but a little way! And is time so swift, -and you so slow? Will you stand still and see it pass away, as if you -had no use for it; no work to do; nor any account to give? - -_Direct._ IX. Consider also, how unrecoverable time is when it is -past. Take it now, or it is lost for ever. All the men on earth, with -all their power, and all their wit, are not able to recall one minute -that is gone! All the riches in this world cannot redeem it, by -reversing one of those hours or moments, which you so prodigally cast -away for nothing. If you would cry and call after it till you tear -your hearts, it will not return. Many a thousand have tried this by -sad experience, and have cried out too late, Oh that we had now that -time again which we made so light of! But none of them did ever attain -their wish! No more will you. Take it therefore while you have it. It -is now as liberal to the poorest beggar as to the greatest prince! -Time is as much yours as his. Though in your youth and folly you spend -as out of the full heap, as if time would never have an end, you shall -find it is not like the widow's oil, or the loaves and fishes, -multiplied by a miracle; but the hour is at hand, when you will wish -you had gathered the fragments and the smallest crumbs, that nothing -of so precious a commodity had been lost; even the little minutes, -which you thought you might neglect and be no losers. Try whether you -can stop the present moment, or recall that which is gone by already, -before you vilify or loiter away any more; lest you repent too late. - -_Direct._ X. Think also how exceeding little time thou hast, and how -near thou alway standest to eternity.[281] Job vii. 1, "Is there not an -appointed time to man upon earth? Are not his days also like the days of -an hireling?" Job xiv. 1, 2, "Man that is born of a woman is of few days -and full of trouble: he cometh forth like a flower, and is cut down: he -fleeth also as a shadow and continueth not." Job ix. 25, 26, "Now my -days are swifter than a post: they flee away: they see no good: they -are passed away as the swift ships, as the eagle that hasteth to the -prey." Oh, what is this inch of hasty time! How quickly will it all be -gone! Look back on all the time that is past: if thou have lived -threescore or fourscore years, what is it now? Doth it not seem as -yesterday since thou wast a child? Do not days and nights wheel on -apace? O man! how short is thy abode on earth! How small a time will -leave thee in eternity! What a small and hasty moment will bring thee to -the state in which thou must remain for ever! Every night is as the -death or end of one of the few that are here alloted thee. How little a -while is it till thy mortal sickness!--till thou must lie under -languishing decays and pain!--till thy vital powers shall give up their -office, and thy pulse shall cease, and thy soul shall take its silent, -undiscerned flight, and leave thy body to be hid in darkness, and -carried by thy friends to the common earth! How short a time is it -betwixt this and the digging of thy grave!--betwixt thy pleasures in the -flesh, and thy sad farewell, when thou must say of all thy pleasures, -They are gone!--betwixt thy cares and businesses for this world, and thy -entrance into another world, where all these vanities are of no esteem! -How short is the time between thy sin, and thy account in -judgment!--between the pleasure and the pain!--and between the patient -holiness of the godly, and their full reward of endless joys! And can -you spare any part of so short a life? Hath God allotted you so little -time, and can you spare the devil any of that little? Is it not all -little enough for so great a work, as is necessary to your safe and -comfortable death? O remember, when sloth or pleasure would have any, -how little you have in all!--and out of how small a stock you -spend!--how little you have for the one thing necessary!--the providing -for eternal life!--and how unseasonable it is to be playing away time, -so near the entrance into the endless world! - -_Direct._ XI. Remember also how uncertain that little time is, which -you must have. As you know it will be short, so you know not how -short. You never yet saw the day or hour, in which you were sure to -see another. And is it a thing becoming the reason of a man, to slug -or cast away that day or hour, which for aught he knows may be his -last? You think that though you are not certain, yet you are likely to -have more: but nothing that is hazardous should be admitted in a -business of such moment. Yea, when the longest life is short; and when -so frail a body, liable to so many hundred maladies and casualties, -and so sinful a soul, do make it probable, as well as possible, that -the thread of thy life should be cut off ere long, even much before -thy natural period; when so many score at younger years do come to the -grave, for one that arriveth at the ripeness of old age; is not then -the uncertainty of thy time a great aggravation of the sinfulness of -thy not redeeming it? If you were sure you had but one year to live, -it would perhaps make you so wise, as to see that you had no time to -spare. And yet do you waste it, when you know not that you shall live -another day? Many a one is this week trifling away their time, who -will be dead the next week; who yet would have spent it better if they -had thought but to have died the next year. O man! what if death come -before thou hast made thy necessary preparation? Where art thou then? -When time is uncertain as well as short, hast thou not work enough of -weight to spend it on? If Christ had set thee to attend and follow him -in greatest holiness a thousand years, shouldst thou not have gladly -done it? And yet canst thou not hold out for so short a life? Canst -thou not watch with him one hour? He himself was provoked by the -nearness of his death, to a speedy despatch of the works of his life. -And should not we? Matt. xxvi. 18, He sendeth to prepare his last -communion-feast with his disciples, thus: "My time is at hand: I will -keep the passover at thy house with my disciples." And Luke xxii. 15, -"With desire have I desired to eat this passover with you before I -suffer." So should you rather say, My time is short; my death is at -hand; and therefore it concerneth me to live in the knowledge and -communion of God, before I go hence into his presence; especially -when, as Eccles. ix. 12, "Man knoweth not his time." Many thousands -would have done better in their preparations, if they had known the -period of their time. Matt. xxiv. 43, "But know this, that if the good -man of the house had known in what watch the thief would come, he -would have watched, and would not have suffered his house to be broken -up: therefore be ye also ready; for in such an hour as ye think not, -the Son of man cometh." Mark xiii. 33, "Take ye heed, watch and pray; -for ye know not when the time is." - -_Direct._ XII. Never forget what attendance thou hast whilst thou art -idling or sinning away thy time; how the patience and mercy of God are -staying for thee; and how sun and moon and all the creatures are all -the while attending on thee. And must God stand by, while thou art yet -a little longer abusing and offending him? Must God stay till thy -cards, and dice, and pride, and worldly, unnecessary cares will -dismiss thee, and spare thee for his service? Must he wait on the -devil, the world, and the flesh, to take their leavings, and stay till -they have done with thee? Canst thou marvel if he make thee pay for -this? if he turn away, and leave thee to spend thy time in as much -vanity and idleness as thou desirest? Must God and all his creatures -wait on a careless sinner, while he is at his fleshly pleasures? Must -life and time be continued to him, while he is doing nothing that is -worthy of his life and time? "The long-suffering of God did wait on -the disobedient in the days of Noah," 1 Pet. iii. 20; but how dear did -they pay for the contempt of this forbearance! - -_Direct._ XIII. Consider soberly of the ends for which thy life and -time are given thee by God. God made not such a creature as man for -nothing; he never gave thee an hour's time for nothing. The life and -time of brutes and plants are given them to be serviceable to thee; -but what is thine for? Dost thou think in thy conscience that any of -thy time is given thee in vain? When thou art slugging, or idling, or -playing it away, dost thou think in thy conscience that thou art -wisely and honestly answering the ends of thy creation, and -redemption, and hourly preservation? Dost thou think that God is so -unwise, or disregardful of thy time and thee, as to give thee more -than thou hast need of? Thou wilt blame thy tailor if he cut out more -cloth than will make thy garments meet for thee, and agreeable to thy -use: and thou wilt blame thy shoemaker, if he make thy shoes too big -for thee: and dost thou think that God is so lavish of time, or so -unskilful in his works of providence, as to cut thee out more time, -than the work which he hath cut thee out requireth? He that will call -thee to a reckoning for all, hath certainly given thee none in vain. -If thou canst find an hour that thou hast nothing to do with, and must -give no account for, let that be the hour of thy pastime. But if thou -knewest thy need, thy danger, thy hopes, and thy work, thou wouldst -never dream of having time to spare. For my own part, I must tell -thee, if thou have time to spare, thy case is very much different from -mine. It is the daily trouble and burden of my mind, to see how slowly -my work goes on, and how hastily my time; and how much I am like to -leave undone which I would fain despatch! How great and important -businesses are to be done, and how short that life is like to be, in -which they must be done, if ever! Methinks if every day were as long -as ten, it were not too long for the work which is every day before -me, though not incumbent on me as my present duty, (for God requireth -not impossibilities,) yet exceeding desirable to be done. It is the -work that makes the time a mercy; the time is for the work. If my work -were done, which the good of the church and my soul requireth, what -cause had I to be glad of the ending of my time, and to say with -Simeon, "Lord, now lettest thou thy servant depart in peace." Remember -then that God never gave thee one minute to spend in vain; but thy -very ease, and rest, and recreations must be but such and so much as -fit thee for thy work; and as help it on, and do not hinder it. He -redeemed and preserveth us, that we "might serve him in holiness and -righteousness before him all the days of our lives," Luke i. 74, 75. - -_Direct._ XIV. Remember still, that the time of this short, uncertain -life is all that ever you shall have, for your preparation for your -endless life. When this is spent, whether well or ill, you shall have -no more. God will not try those with another life on earth, that have -cast away and mispent this.[282] There is no returning hither from the -dead, to mend that which here you did amiss. What good you will do, -must now be done; and what grace you would get, must now be got; and -what preparation for eternity you will ever make, must now be made! 2 -Cor. vi. 2, "Behold, now is the accepted time! Behold, now is the day -of salvation." Heb. iii. 7, 13, "Wherefore, as the Holy Ghost saith, -To-day if you will hear his voice, harden not your hearts. But exhort -one another daily, while it is called to-day, lest any of you be -hardened by the deceitfulness of sin." Have you but one life here to -live, and will you lose that one, or any part of it? Your time is -already measured out: the glass is turned upon you. Rev. x. 5, 6, "And -the angel--lifted up his hand to heaven, and sware by him that liveth -for ever and ever, that time should be no longer." Therefore "whatever -thy hand findeth to do, do it with thy might; for there is no work, -nor device, nor knowledge, nor wisdom in the grave whither thou -goest," Eccles. ix. 10. What then remaineth, but that "the time being -short, and the fashion of these things passing away," you use the -world as if you used it not, and redeem this time for your eternal -happiness, 1 Cor. vii. 29. - -_Direct._ XV. Remember still that sin and Satan will lose no time; and -therefore it concerneth you to lose none. "The devil your adversary -goeth about like a roaring lion, seeking whom he may devour," 1 Pet. -v. 8. "Be sober" therefore and "vigilant to resist him," ver. 7, 9. If -he be busy, and you be idle, if he be at work in spreading his nets, -and laying his snares for you, and you be at play and do not mind him, -it is easy to foretell you what will be the issue. If your enemies be -fighting, while you sit still or sleep, it is easy to prognosticate -who will have the victory. The weeds of corruption are continually -growing; sin, like a constant spring, is still running; the world is -still enticing; and the flesh is still inclining to its prohibited -delights. None of these enemies will make a truce or a cessation with -you, to sit as long as you sit still. So far are they from forbearing -you, while you are idle, or gratifying the flesh, that even this is -the fruit and evidence of their industry and success. Lose no time -then, and admit of no interruptions of your work, till you can -persuade your enemies to do the like. - -_Direct._ XVI. Consider what a senseless contradiction it is of you, to -over-love your lives, and yet to cast away your time. What is your time -but the duration of your lives? You are loth to die, and loth your time -should be at an end; and yet you can as prodigally cast it away, as if -you were weary of it, or longed to be rid of it. Is it only the last -hours that you are loth to lose? Are not the middle parts as precious, -and to be spared and improved? Or is it only to have time, and not to -use it, that you desire? No means are good for any thing, but to further -the attainment of the end: it is not good to you, if it do you no good. -To have food or raiment without any use of them, is as bad as not to -have them. If you saw a man tremble with fear lest his purse be taken -from him, and yet take out his money himself, and cast it away, or give -it all for a straw or feather, what would you think of that man's wit? -And do not you do the like and worse, when you are afraid lest death -should end your time, and yet you yourselves will idle it away, and play -it away, and give it for a little worldly pelf? But I know how it is -with you: it is for the present pleasure of the flesh, and for the -sweetness of life itself, that you value life, and are so loth to die, -and not for any higher ends: but this is to be brutish, and to unman -yourselves, and simply to vilify your lives, while you idolize them. -Such mad contradictions sin infers. You make your life your ultimate -end, and desire to live but for life itself, or the pleasures of life, -and so you make it instead of God and heaven, which should be intended -as your proper end: and yet while you refer it not to these higher ends, -and use it but for the present pleasure, you vilify yourselves and it, -as if man did differ from a dog or other brute, but in some poor degree -of present pleasure. - -_Direct._ XVII. Consider that in your loss of time, you lose all the -mercies of that time. For time is pregnant with great, invaluable -mercies. It is the cabinet that containeth the jewels. If you throw away -the purse, you throw away the money that is in it. O what might you get -in those precious hours which you cast away! How much better a treasure -than money might you win! How much sweeter a pleasure than all your -games and sports might you enjoy! You might be soliciting God for life -eternal. You might be using and increasing grace. You might be viewing -by faith the blessed place and company in which you may abide for ever. -All this, and more, you are losing while you are losing time. You choose -as a pleasure that heavy curse, Lev. xxvi. 20, "Your strength shall be -spent in vain." Why do you not also take it for a pleasure, to cast away -your gold or health? I tell you, a very little time is worth a great -deal of gold and silver. You cast away a more precious commodity. - -_Direct._ XVIII. Think seriously how Christ, and his apostles, and -holiest servants in all ages spent their time. They spent it in -praying, and preaching, and holy conference, and in doing good, and in -the works of their outward callings in subserviency to these: but not -in cards, or dice, or dancing, or stage-plays, or pampering the flesh, -nor in the pursuit of the profits and honours of the world. I read -where Christ was "all night in praying," Luke vi. 12, but not where he -spent an hour in playing. I know you will say, that you expect not to -reach their degree of holiness. But let me remember you, that he is -not sincere that desireth not to be perfect. And that he is graceless, -who wilfully keepeth any beloved sin, which he had not rather be -delivered from; and that wilfully refuseth any duty, and had not -rather perform it as he ought. And that you are the more needy, though -Christ, and his apostles, and servants, were the more holy. And that -the poor have more need to beg, and work, and be sparing of what they -have, than the rich. And therefore, if Christ and his holiest servants -were sparing of their time, and spent it in works of holiness and -obedience, have not you greater need to do so than they? Have not you -more need to pray, and learn God's word, and prepare for death, than -Christ and his apostles? Are you not more behindhand, as having lost -much time? Let your wants instruct you. - -_Direct._ XIX. Forget not that a spending time may come, when you will -think all too little, that now you can provide, by the most diligent -redeeming of your time. If a garrison expect a siege, so sharp and -long as will spend up their provisions, they will prepare accordingly, -that they perish not by famine. Temptations may be stronger, and then -you will find that you should now have gathered strength to overcome -them, and have bestirred you in the getting day, that you might be -able to stand in the evil day, Eph. vi. 13. It is those that now -loiter and lose their time, and gather not knowledge and strength of -grace, who fall in trial: when sufferings for righteousness' sake, -shall be as a siege to you, and when poverty, wrongs, provocations, -sickness, and the face of death, shall be as a siege to you, then you -will find all your faith, and hope, and love, and comfort to be too -little; and then you will wish that you had now bestirred you, and -laid in better provision, and "laid up a good foundation or treasure -in store for the time to come," 1 Tim. vi. 19. - -_Direct._ XX. Lastly, forget not how time is esteemed by the damned, -whose time and hope are gone for ever; and how thou wilt value it -thyself if thou sin thy soul into that woeful state. What thinkest -thou would those miserable creatures now give (if they had it) but for -one day's time, upon those terms of mercy which thou dost now enjoy -it?[283] Would they sleep it away, or be at their games and -merriments, while God is offering them Christ and grace? Dost thou -think they set not a higher price on time and mercy, than sinners upon -earth? Doth it not tear their very hearts for ever, to think how madly -they consumed their lives, and wasted the only time that was given -them to prepare for their salvation? Do those in hell now think them -wise, that are idling or playing away their time on earth? Oh no! -Their feeling and experience sufficiently confuteth all that -time-wasters now plead for their sottish prodigality. I do not believe -that thou canst at once believe the word of God, concerning the state -of damned souls, and yet believe that thy idle and vain expense of -time, would not vex thy conscience, and make thee even rage against -thyself, if ever sin should bring thee thither! O then thou wouldst -see, that thou hadst greater matters to have spent thy time in, and -that it deserved a higher estimation and improvement. O man! beseech -the Lord to prevent such a conviction, and give thee a heart to prize -thy time before it is gone; and to know the worth of it, before thou -know the want of it. - - - _Tit._ 2. _Directions contemplative for redeeming - Opportunity._ - -Opportunity or season is the flower of time. All time is precious; but -the season is most precious. The present time is the season to works -of present necessity: and for others, they have all their particular -seasons, which must not be let slip.[284] - -_Direct._ I. Remember that it is the great difference between the happy -saint and the unhappy world, that one is wise in time, and the other is -wise too late. The godly know while knowledge will do good: the wicked -know when knowledge will but torment them. All those that you see now so -exceedingly contrary in their judgment to the godly, will be of the very -same opinion shortly, when it will do them no good. Bear with their -difference and contradiction, for it will be but a very little while. -There is not one man that now is the furious enemy of holiness, but will -confess ere long that holiness was best. Do they now despise it as -tedious, fantastical hypocrisy? They will shortly know that it was but -the cure of a distracted mind, and the necessary duty to God, which -religion and right reason do command. Do they now say of sin, What harm -is in it? They will shortly know that it is the poison of the soul, and -worse than any misery or death. They will think more highly of the worth -of Christ, of the necessity of all possible diligence for our souls, of -the preciousness of time, of the wisdom of the godly, of the -excellencies of heaven, and of the word of God and all holy means, than -any of those do that are now reproached by them, for being of this mind. -But what the better will they be for this? No more than Adam for knowing -good and evil. No more than it will profit a man when he is dead, to -know of what disease he died. No more than it will profit a man to know -what is poison, when he hath taken it, and is past remedy. The thief -will be wise at the gallows; and the spendthrift prodigal when all is -gone. But they that will be safe and happy, must be wise in time. The -godly know the worth of heaven, before it is lost; and the misery of -damnation, before they feel it; and the necessity of a Saviour, while he -is willing to be a Saviour to them; and the evil of sin, before it hath -undone them; and the preciousness of time, before it is gone; and the -worth of mercy, while mercy may be had; and the need of praying, while -praying may prevail. They sleep not till the door is shut, and then -knock and cry, Lord, open to us, as the foolish ones, Matt. xxv. They -are not like the miserable world, that will not believe, till they come -where devils believe and tremble; nor repent, till torment force them to -repent. As ever you would escape the dear-bought experience of fools, be -wise in time; and leave not conscience to answer all your cries, and -moans, and fruitless wishes, with this doleful peal, Too late! too late! -Do but know now by an effectual faith, what wicked men will know by -feeling and experience, when it is too late, and you shall not perish. -Do but live now as those enemies of holiness will wish that they had -lived when it is too late, and you will be happy. Now God may be found: -"Seek the Lord while he may be found, and call upon him while he is -near. Let the wicked forsake his way, and the unrighteous man his -thoughts, and let him return unto the Lord, and he will have mercy upon -him, and to our God, for he will abundantly pardon," Isa. lv. 6, 7. Read -but the doleful lamentation of Christ over Jerusalem, Luke xix. 41, 42; -and then bethink you, what it is to neglect the season of mercy and -salvation: "He beheld the city and wept over it, saying, If thou hadst -known, even thou, at least in this thy day, the things which belong unto -thy peace! But now they are hidden from thine eyes!" - -_Direct._ II. Remember that the neglecting of the season is the -frustrating and destroying of the work. When the season is past, the -work cannot be done. If you sow not in the time of sowing, it will be in -vain at another time. If you reap not, and gather not in harvest, it -will be too late in winter to hope for fruit. If you stay till the tide -is gone, or take not the wind that fits your turn, it may be in vain to -attempt your voyage. All works cannot be done at all times: Christ -himself saith, "I must work while it is day: the night cometh when no -man can work," John ix. 4. Say not then, The next day may serve the -turn: the next day is for another work; and you must do both. - -_Direct._ III. Consider that if the work should not be impossible, yet -it will be difficult out of season; when in its season it might be -done with ease. How easily may you swim with the tide; and sail with -the wind; and form the iron if you hammer it while it is hot! How -easily may many a disease be cured, if it be taken in time, which -afterwards is uncurable! How easily may you bend a tender twig, and -pluck up a plant, which will neither be plucked up nor bended when it -is grown up to be a tree! When you complain of difficulties in -religion, bethink you whether your loss of the fittest season, and -acquainting yourselves no sooner with God, be not the cause? - -_Direct._ IV. Consider that your work out of season is not so good or -acceptable, if you could do it.[285] "Every thing is beautiful in its -season," Eccles. iii. 11. To speak a "word in season to the weary," is -the skill of the faithful messengers of peace, Isa. 1. 4. When out of -season good may be turned into evil. Who will thank you for giving -physic, or food, or clothing to the dead? or pitying the poor when it -is too late? In time all this may be accepted. - -_Direct._ V. Remember that if thou omit the season, thou art left to -uncertainties both for time, and means, and grace. Lose this time, and -for aught thou knowest thou losest all. Or if thou have time, it may be -curst with barrenness, and never more may fruit grow on it. Preachers -may be taken from thee; and gracious company may be taken from thee: -helps and means may be turned into hinderances, and opposition, and -strong temptations: and then you will find what it was to neglect the -season! Or if you have the continuance of all helps and means, how know -you that God will set in by his grace, and bless them to you, and move -your hearts? He may resolve that if you resist him now, his Spirit shall -strive with you no more. If while it is called to-day, you will harden -your hearts, he may resolve to leave you to the hardness of Pharaoh, and -to get himself a name upon you, and use you as vessels of wrath, -prepared by your neglect and obstinacy for destruction. - -_Direct._ VI. Bethink you how all the creatures keep their proper -seasons, in the service which God hath appointed them for you.[286] The -sun riseth and setteth in its season, and keepeth its diary and annual -course, and misseth not a minute. So do the celestial motions. You have -day and night, and seed-time and harvest, summer and winter, spring and -fall, and all exactly in their seasons. "Yea, the stork in the heavens -knoweth her appointed time, and the turtle, and the crane, and the -swallow observe the time of their coming: but my people know not the -judgment of the Lord," Jer. viii. 7. Shall only man neglect his season? - -_Direct._ VII. Consider how you know and observe the season for your -worldly labours, and should you not much more do so in greater things? -You will not plough when you should reap; nor do the work of the -summer in the winter. You will not lie in bed all day, and go about -your business in the night. You will be inquisitive, that you may be -skilful in the seasons, for your benefit or safety in the world; and -should you not much more be so for a better world? "O ye hypocrites! -ye can discern the face of the sky, but can ye not discern the signs -of the times?" Matt. xvi. 3. As at harvest you look for the fruit of -your land, so doth God in season expect fruit from you, Mark xii. 2; -Luke xx. 10. The "godly" are "like a tree that is planted by the -river's side, which bringeth forth its fruit in season," Psal. i. 3. -Shall worldlings know their season, and shall not we? - -_Direct._ VIII. Consider how vigilant the wicked are to know and take -their season to do evil. And how much more should we be so in doing -good! Seducers will take the opportunity to deceive. The thief and the -adulterer will take the season of secrecy and darkness. The ambitious -and covetous will take the season for profit and preferment. The -malicious watch their seasons of revenge. And have we not more need -and more encouragement than they? Is it time for them to be building -their own houses, and growing great by covetousness and oppression, -and is it not time for you to be honouring God, and providing for -endless life?[287] They "cannot sleep unless they do evil," Prov. iv. -16; and can you sleep securely while your time passeth away, and your -work is undone? - -_Direct._ IX. Remember that the devil watcheth the season of -temptation to destroy you. He prevaileth much by taking the time; when -he seeth you disarmed, forgetting God, in secure prosperity, fittest -to hearken to his temptations. The same temptations out of season -might not prevail. And will you let your enemy outdo you? - -_Direct._ X. Consider how earnest you are with God in your necessities -and distress, not only to relieve and help you, but to do it speedily -and in season.[288] You would rather have him prevent the season, than -to let it pass. You are impatient till deliverance come, and can -hardly stay the time till it be ripe. When you are in pain and -sickness, you would be delivered speedily: you are ready to cry, "How -long, Lord, how long?"[289] And as David, "The time, yea, the set time -is come," Psal. cii. 13. "Make no longer tarrying, O my God!" Psal. -xl. 17. It would not satisfy you if God should say, I will ease you of -your pain the next year. Why then should you neglect the time of duty, -and use so many delays with God? He giveth you all your mercies in -their season; why then do you not in season give up yourselves to his -love and service? when you have his promise, that you shall "reap in -due season if you do not faint," Gal. vi. 9. - - - _Tit._ 3. _Directions practical for redeeming Time._ - -_Direct._ I. The first point in the art of redeeming time, is, to -despatch first with greatest care and diligence the greatest works of -absolute necessity, which must be done, or else we are undone for -ever. First see that the great work of a sound conversion or -sanctification be certainly wrought within you. Make sure of your -saving interest in Christ: get proof of your adoption and peace with -God, and right to everlasting life. Be able to prove to your -consciences from the word of God, and from your regenerate, heavenly -hearts and lives, that your souls are justified and safe, and may -comfortably receive the news of death, whenever it shall be sent to -call you hence. And then, when you have done but so much of your work, -you will incur no such loss of time, as will prove the loss of your -souls or happiness. Though still there is much more work to do, for -yourselves and others, yet when this much is soundly done, you have -secured the main. If you lose the time in which you should be renewed -by the Spirit of Christ, and in which you should lay up your treasure -in heaven, you are lost for ever. Be sure therefore that you look -first to this: and then if you lose but the time in which you might -have grown rich or got preferment, your loss is tolerable; you know -the worst of it; you may see to the end of it. Yea, if you lose the -time in which you should increase in holiness, and edify others, the -loss is grievous; but yet it will not lose you heaven. Therefore, as -Solomon directeth the husbandman, "Prepare thy work without and make -it fit for thyself in the field; and afterwards build thine house," -Prov. xxiv. 27; so I advise you, to see first that the necessary work -be done; when that is done, and well done, you may go quietly and -cheerfully about the rest: "Seek first the kingdom of God and his -righteousness;" oh what a deal is done when this is done! - -_Direct._ II. Learn to understand well the degrees of duties, which is -the greater and which the less, that when two seem to require your -time at once, you may know which of them to prefer. Not only to know -which is simply and in itself the greatest, but which is the greatest -for you, and at that season, and as considered in all the -circumstances. A great part of the art of redeeming time, consisteth -in the wise discerning and performing of this; to give precedency to -the greatest duty. He loseth his time, who is getting a penny when he -might get a pound; who is visiting his neighbour, when he should be -attending his prince; who is weeding his garden, when he should be -quenching a fire in his house, though he be doing that which in itself -is good. So is he losing his time, who is preferring his body before -his soul; or man before God; or indifferent things before necessary; -or private duties before public; or less edifying before the more -edifying; or sacrifice before necessary mercy. The order of good works -I have showed you before, chap. iii. direct. x. which you may peruse. - -_Direct._ III. Be acquainted with the season of every duty, and the -duty of each season; and take them in their time. And thus one duty -will help on another; whereas misplacing them and disordering them, -sets them one against another, and takes up your time with distracting -difficulties, and loseth you in confusion. As he that takes the -morning hour for prayer, or the fittest vacant hour, shall do it -quietly, without the disturbance of his other affairs; when if the -season be omitted, you shall scarce at all perform it, or almost as -ill as if you did it not at all: so is it in point of conscience, -reproof, reading, hearing, meditating, and every duty. A wise and -well-skilled christian should bring his matters into such order, that -every ordinary duty should know his place, and all should be as the -links of one chain which draw on one another; or as the parts of a -clock or other engine, which must be all conjunct, and each right -placed. A workman that hath all his tools on a heap or out of place, -spends much of the day in which he should be working in looking for -his tools; when he that knoweth the place of every one, can presently -take it, and lose no time. If my books be thrown together on a heap, I -may spend half the day in looking for them when I should use them; but -if they be set in order, and I know their places, it spares me that -time. So is it in the right timing of our duties. - -_Direct._ IV. Live continually as under the government of God; and -keep conscience tender, and in the performance of its office; and -always be ready to render an account to God and conscience of what you -do. If you live as under the government of God, you will be still -doing his work; you will be remembering his judgment; you will be -trying your work whether it be such as he approveth: this will keep -you from all time-wasting vanities. If you keep conscience tender, it -will presently check and reprehend you for your sin; and when you lose -but a minute of time, it will tell you of the loss: whereas a "seared -conscience" is "past feeling," and will give you over to -"lasciviousness," Eph. iv. 19; 1 Tim. iv. 2; and will make but a jest -at the loss of time; or at least will not effectually tell you either -of the sin or loss. If you keep conscience to its office, it will ask -you frequently, what you are doing? and try your works; it will take -account of time when it is spent, and ask you, what have you been -doing? and how you have spent every day and hour? And (as Seneca could -say) "He will be the more careful what he doth, and how he spends the -day, who looks to be called to a reckoning for it every night." This -will make the foreseen day of judgment have such a continual awe upon -you, as if you were presently going to it; while conscience, with -respect to it, is continually forejudging you. Whereas they that have -silenced or discarded conscience, are like school-boys that bolt their -master out of doors, who do it with a design to spend the time in -play, which they should have spent in learning: but the -after-reckoning pays for all. - -[Sidenote: Rules to know what time must be spent in.] - -Here, for the further direction of your consciences, I shall lay you -down a few rules, for the right spending of your time. 1. Spend it in -nothing (as a deliberate moral act) which is not truly, directly, or -remotely an act of obedience to some law of God. (Of mere natural -acts, which are no objects of moral choice, I speak not.) 2. Spend it -in nothing which you know must be repented of. 3. Spend it in nothing -which you dare not, or may not warrantably pray for a blessing on from -God. 4. Spend it in nothing which you would not review at the hour of -death, by an awakened, well-informed mind. 5. Spend it in nothing -which you would not hear of in the day of judgment. 6. Spend it in -nothing which you cannot safely and comfortably be found doing, if -death should surprise you in the act. 7. Spend it in nothing which -flesh-pleasing persuadeth you to, against your consciences, or with a -secret grudge or doubting of your consciences. 8. Spend it in nothing -which hath not some tendency, directly or remotely, to your ultimate -end, the pleasing of God, and the enjoying him in love for ever. 9. -Spend it in nothing which tendeth to do more hurt than good; that -would do a great hurt to yourself or others, under pretence of doing -some little good, which perhaps may better be done another way. 10. -Lastly, Spend it in nothing which is but a smaller good, when a -greater should be done. - -_Direct._ V. Do your best to settle yourselves where there are the -greatest helps and smallest hinderances to the redeeming of your time. -And labour more to accommodate your habitation, condition, and -employments to the great ends of your life and time, than to your -worldly honour, ease, or wealth. Live where is best trading for the -soul: you may get more by God's ordinary blessing in one year, in a -godly family, or in fruitful company, and under an able, godly -minister, than in many years in a barren soil, among the ignorant, -dead-hearted, or profane, where we must say, as David, "I held my -peace even from good, while the wicked was before me," Psal. xxxix. 1, -2. And when we must do all the good we do through much opposition; and -meet with great disadvantages and difficulties, which may quickly stop -such dull and backward hearts as ours. If you will prefer your profit -before your souls in the choice of your condition, and will plunge -yourselves into distracting business and company, your time will run -in a wrong, unprofitable channel. - -_Direct._ VI. Contrive beforehand, with the best of your skill, for -the preventing of impediments, and for the most successful performance -of your work. If you leave all to the very time of doing, you will -have many hinderances rise before you, and make you lose your time, -which prudent forecast might have prevented. As for the improving of -the Lord's day, if you do not beforehand so order your business, that -all things may give place to holy duties, you will meet with so many -disturbances and temptations, as will lose you much of your time and -benefit: so for family duties, and secret duties, and meditation, and -studies, and the works of your callings; if you do not forecast what -hinderance is like to meet you, that you may prevent it before the -time, you must lose much time, and suffer much disappointment. - -_Direct._ VII. Endure patiently some smaller inconvenience and loss, -for the avoiding of greater, and for the redeeming of time for greater -duties: and let little things be resolutely cast out of your way, when -they would draw out your time by insensible degrees. The devil would -cunningly steal that from you by drops, which he cannot get you to -cast away profusely at once; he that will not spend prodigally by the -pounds, may run out by not regarding pence. You shall have the -pretences of decency, and seemliness, and civility, and good manners, -and avoiding offence, and censure, and of some necessity too, to draw -out your precious time from you by little and little; and if you are -so easy as to yield, it will almost all be wasted by this temptation. -As if you be ministers of Christ, whose time must be spent in your -studies, and pulpits, and in conference with your people, and visiting -them, and watching over them; and it is your daily groans that time is -short and work is long, and that you are forced to omit so many -needful studies, and pass by so many needy souls, for want of time; -yet if you look not well about you, and will not bear some censure and -offence, you shall lose even the rest of the time, which now you do -improve. Your friends about you will be tempting and telling you, O -this friend must needs be visited, and the other friend must be -civilly treated; you must not shake them off so quickly; they look for -more of your time and company: you are much obliged to them; they will -say you are uncivil and morose. Such a scholar comes to be acquainted -with you; and he will take it ill, and misrepresent you to others, if -you allow him not time for some familiar discourse. It is one that -never was with you before, and never took up any of your time: and so -saith the next and the next as well as he. Such a one visited you, and -you must needs visit him again. There is this journey or that which -must needs be gone; and this business and that which must needs be -done. Yea, one's very family occasions will steal away all his time, -if he watch not narrowly: we shall have this servant to talk to, and -the other to hear, and our relations to respect, and abundance of -little things to mind, so little as not to be named by themselves, -about meat, and drink, and clothes, and dressing, and house, and -goods, and servants, and work, and tradesmen, and messengers, and -marketing, and payments, and cattle, and a hundred things not to be -reckoned up, that will every one take up a little of your time; and -those littles set together will be all. As the covetous usurer, that -to purchase a place of honour, agreed for a month to give a penny to -every one that asked him; which being quickly noised abroad in the -city, there came so many for their pence, as took all that he had, and -made him quit his place of honour, because he had nothing left to -maintain it. So perhaps you are an eminent, much valued minister; and -this draweth upon you such a multitude of acquaintance, every one -expecting a little of your time, that among them all, they leave you -almost none for your studies; whereby not only your conscience is -wounded, but your parts are quenched, and your work is starved and -poorly done, and so your admirers themselves begin to set as light by -you as by others, for that which is the effect of their own -importunity. And as in our yearly expenses of our money, there goeth -near as much in little matters, not to be named by themselves, and -incidental, unexpected charges, of which no account can be given -beforehand, as doth in food, and raiment, and the ordinary charges -which we foreknow and reckon upon; just so it will be with your -precious time, if you be not very thrifty and resolute, and look not -well to it: you will have such abundance of little matters, scarce fit -to be named, which will every one require a little, and one begin -where the other endeth, that you will find in the review, when time is -gone, that Satan was too cunning for you, and cheated you by drawing -you into seeming necessities. This is the grand reason why marriage -and housekeeping are so greatly inconvenient to a pastor of the -church, that can avoid them; because they bring upon him such -abundance of these little diversions, which cannot be foreseen. In -this case a conscionable man (in what calling soever) must be -resolute: and when he hath endeavoured with reason to satisfy -expectants, and put by diversions, if that will not serve he must -neglect them, and cast them off, and break away, though he lose by it -in his estate, or his repute, or his peace itself, and though he be -censured for it to be imprudent, uncivil, morose, or neglective of his -friends. God must be pleased, whoever be displeased: we must satisfy -our minds with his alone approbation, instead of all: time must be -spared, whatever be lost or wasted; and the great things must be done, -whatever become of the less: though where both may be done, and the -lesser hinder not the greater, and rob us not of time from necessary -things, there we must have a care of both. - -_Direct._ VIII. Labour to go always furnished and well provided for -the performance of every duty which may occur. As he that will not -lose his time in preaching, must be well provided; so he that will not -lose his time in solitariness, must be always furnished with matter -for profitable meditation; and he that would redeem his time in -company, must be always furnished with matter for profitable -discourse: he that is full will be ready to pour out to others, and -not be silent and lose his time for want of matter, or skill, or zeal; -for in all these three your provision doth consist. An ignorant, -empty person wants matter for his thoughts and words; an imprudent -person wants skill to use it; a careless, cold, indifferent person, -wants life to set his faculties on motion, and oil and poise to set -the wheels of his soul and body a-going. Bethink you in the morning -what company you are like to meet, and what occasions of duty you are -like to have; and provide yourselves accordingly before you go, with -matter and resolution. Besides the general preparative of habitual -knowledge, charity, and zeal, which is the chief, you should also have -your particular preparations for the duties of each day.[290] A -workman that is strong and healthful, and hath all his tools in -readiness and order, will do more in a day, than a sick man, or one -that wanteth tools, or keeps them dull and unfit for use, will do in -many. Psal. xxxvii. 30, 31, "The mouth of the righteous speaketh -wisdom, and his tongue talketh of judgment;" and no wonder, when "The -law of his God is in his heart: none of his steps shall slide." "Out -of the abundance of the heart the mouth speaketh: a good man out of -the good treasure of his heart, bringeth forth good things," Matt. -xii. 34, 35. "Every scribe which is instructed to the kingdom of -heaven, is like a man that is an householder, that bringeth forth out -of his treasure things new and old," Matt. xiii. 52. - -_Direct._ IX. Promise not long life to yourselves, but live as those -that are always uncertain of another day, and certain to be shortly -gone from hence. The groundless expectation of long life, is a very -great hinderance to the redeeming of our time. Men will spend -prodigally out of a full purse, who would be sparing if they knew they -had but a little, or were like to come to want themselves. Young -people, and healthful people, are under the greatest temptation to the -loss of time. They are apt to think that they have time enough before -them, and that though it is possible that they may die quickly, yet it -is more likely that they shall live long: and so, putting the day of -death far from them, they want all those awakenings, which the face of -death doth bring to them that still expect it; and therefore want the -wisdom, zeal, and diligence which are necessary to the redemption of -their time. Pray therefore as Psal. xc. 12, "So teach us to number our -days, that we may apply our hearts unto wisdom." Dream not of rest and -plenty for many years, when you have no promise to live till the next -morning, Luke xii. 19, 20. When they perceive death is at hand and -time is near an end, almost all men seem highly to esteem of time, and -promise to spend it better if God would but try them once again. Do -you therefore continually perceive that death is even at hand, and -time near an end, and then it will make you continually more wise than -death maketh the most; and to redeem your time as others purpose to -redeem it when it is too late. - -_Direct._ X. Sanctify all to God that you have and do, and let -Holiness to the Lord be written upon all; whether you eat or drink, -let it be intended and ordered ultimately to his glory. Make all your -civil relations, possessions, and employments thus holy; designing -them to the service and pleasing of God, and to the everlasting good -of yourselves or others, and mixing holy meditation and prayer with -them all in season.[291] And thus we are bid to "pray continually," -and "in all things give thanks," 1 Thess. v. 17, 18. And "in all -things to make known our requests to God, in prayer, supplication, and -giving of thanks," Phil, iv. 6. And "all things are sanctified by the -word and prayer." This sacred alchymy, that turneth all our -conversation, and possessions, and actions into holy, is an excellent -part of the art of redeeming time. - -_Direct._ XI. Lastly, be acquainted with the great thieves that rob -men of their time, and with the devil's methods in enticing them to -lose it, and live in continual watchfulness against them. It is a more -necessary thriftiness to be sparing and saving of your time, than of -your money. It more concerneth you to keep a continual watch against -the things which would rob you of your time, than against those -thieves that would break your house, and rob you by the highway. Those -persons that would tempt you to the loss of time, are to be taken as -your enemies, and avoided. I shall here recite the names of these -thieves, and time-wasters, that you may detest them, and save your -time and souls from their deceits. - - - _Tit._ 4. _The Thieves or Time-wasters to be watchfully - avoided._ - -_Thief_ I. One of the greatest time-wasting sins is idleness, or -sloth. The slothful see their time pass away, and their work undone, -and can hear of the necessity of redeeming it, and yet they have not -hearts to stir. When they are convinced that duty must be done, they -are still delaying, and putting it off from day to day, and saying -still, I will do it to-morrow, or hereafter. To-morrow is still the -sluggard's working day; and to-day is his idle day. He spendeth his -time in fruitless wishes: he lieth in bed, or sitteth idly, and -wisheth, Would this were labouring: he feasteth his flesh, and wisheth -that this were fasting: he followeth his sports and pleasures, and -wisheth that this were prayer, and a mortified life: he lets his heart -run after lust, or pride, or covetousness, and wisheth that this were -heavenly-mindedness, and a laying up a treasure above. Thus the "soul -of the sluggard desireth and hath nothing: but the soul of the -diligent shall be made fat," Prov. xiii. 4. Prov. xxi. 25, "The desire -of the slothful killeth him; for his hands refuse to labour." Every -little opposition or difficulty will put him by a duty. Prov. xx. 4, -"The sluggard will not plough by reason of the cold; therefore shall -he beg in harvest, and have nothing." Prov. xxii. 13, "The slothful -man saith, There is a lion without, I shall be slain in the streets." -Prov. xxvi. 14-16, "As the door turneth upon his hinges, so doth the -slothful upon his bed. The slothful hideth his hand in his bosom; it -grieveth him to bring it again to his mouth." And at last his sloth -depraves his reason, and bribeth it to plead the cause of his -negligence. "The sluggard is wiser in his own conceit, than seven men -that can render a reason." Time will slide on, and duty will be -undone, and your souls undone, if impious slothfulness be predominant. -Prov. xv. 19, "The way of the slothful man is as a hedge of thorns; -but the way of the righteous is made plain." You seem still to go -through so many difficulties, that you will never make a successful -journey of it. Yea, when he is in duty, the slothful is still losing -time. He prayeth as if he prayed not, and laboureth as if he laboured -not; as if the fruit of holiness passed away as hastily as worldly -pleasures. He is as slow as a snail; and rids so little ground, and -doth so little work, and so poorly resisteth opposition, that he makes -little of it, and all is but next to sitting still and doing nothing. -It is a sad thing that men should not only lose their time in sinful -pleasures; but they must lose it also in reading, and hearing, and -praying, by doing all in a heartless drowsiness! Thus "he also that is -slothful in his work, is brother to him that is a great waster," Prov. -xviii. 9. If he "begin in the Spirit," and for a spurt seem to be -earnest, he flags, and tireth, and "endeth in the flesh." Prov. xii. -27, "The slothful roasteth not that which he took in hunting; but the -substance of a diligent man is precious." If he see and confess a -vice, he hath not a heart to rise against it, and resolutely resist -it, and use the means by which it must be overcome. Prov. xxiv. 30-34, -"I went by the field of the slothful, and by the vineyard of the man -void of understanding; and, lo, it was all grown over with thorns, and -nettles had covered the face thereof, and the stone wall thereof was -broken down. Then I saw, and considered it well: I looked upon it, and -received instruction. Yet a little sleep, a little slumber, a little -folding of the hands to sleep: so shall thy poverty come as one that -travelleth; and thy want as an armed man." Shake off then this unmanly -sluggishness: remember that you run for the immortal crown; and -therefore see that you lose no time, and look not at the things that -are behind;[292] that is, do not cast an eye, or lend an ear to any -person or thing that would call you back, or stop you: heaven is -before you. Judg. xviii. 9, "We have seen the land, and behold it is -very good; and are ye still? be not slothful to go and to enter, and -possess the land" (as the five Danite spies said to their brethren). -Abhor a sluggish habit of mind: go cheerfully about what you have to -do; and do it diligently, and with your might. Even about your lawful, -worldly business, it is a time-wasting sin to be slothful. If you are -servants or labourers, you rob your masters and those that hire you; -who hired you to work, and not to be idle. Whatever you are, you rob -God of your service, and yourselves of your precious time, and all -that you might get therein. It is they that are lazy in their -callings, that can find no time for holy duties. Ply your business the -rest of the day, and you may the better redeem some time for prayer -and reading Scripture. Work hard on the week days, and you may the -better spend the Lord's day entirely for your souls. Idle persons -(servants or others) do cast themselves behindhand in their work, and -then say, they have no time to pray or read the Scripture. Sloth -robbeth multitudes of a great part of their lives. Prov. xix. 15, -"Slothfulness casteth into a deep sleep: and an idle soul shall suffer -hunger." You cannot say, "No man hath hired you," when you are asked, -"Why stand you idle?" Matt. xx. 3, 6. See how sharply Paul reproveth -idleness, 2 Thess. iii. determining that "they that will not work -should not eat;" and that they be avoided, as unfit for christian -society. And 1 Tim. v. 13, he sharply rebuketh some women that "learn -to be idle, wandering about from house to house." And Rom. xii. 11, -"Not slothful in business, but fervent in spirit, serving the Lord." A -painful, diligent person is still redeeming time, while he doth that -which is good; and a slothful person is always losing it. - -_Thief_ II. The second thief or time-waster is excess of sleep. -Necessity cureth most of the poor of this; but many of the rich are -guilty of it. If you ask me, What is excess? I answer, All that is -more than is needful to our health and business. So much as is -necessary to these, I reprehend not. And therefore the infirm may take -more than the healthful; and the old more than the young: and those -that find that an hour's sleep more will not hinder them, but further -them in their work, so that they shall do the more, and not the less, -as being unfit without it, may use it as a means to the -after-improvement of their time. But when sluggish persons spend hours -in bed, which neither their health nor labours need, merely out of a -swinish love of sleep; yea, when they will have no work to do, or -calling to employ them, but what shall give place to their sleepy -disease, and think they may sleep longer than is necessary, because -they are rich and can afford it, and have no necessary business to -call them up; these think they may consume their precious time, and -sin more, and wrong their souls more, because God hath given them more -than others. As if their servant should plead that; he may sleep more -than others, because he hath more wages than others. Oh did these -drowsy wretches know what work they have to do for God, and their poor -souls, and those about them, it would quickly awake them, and make -them stir. Did they but know how earnestly they will shortly wish, -that, they had all those hours to spend again, they would spend them -better now than in drowsiness. Did they but know what a woeful account -it will be, when they must be answerable for all their time, to say, -we spent so many hours every week or morning in excess of sleep, they -would be roused from their sty, and find some better use for their -time, which will be sweeter in the review, when time is ended, and -must be no more. - -_Thief_ III. The next thief or time-waster is inordinate adorning of the -body. The poor may thank God that they are free also from the -temptations to this, and can quickly dress them and go about their -business; but many ladies and gallants are so guilty of this vice, that -I wonder conscience is so patient with them.[293] O poor neglected, -undressed souls! O filthy consciences, never cleansed from your -pollutions by the Spirit or blood of Christ! Have you not better use for -precious hours, than to be washing, and pinning, and dressing, and -curling, and spotting, and powdering, till ten or eleven o'clock in the -morning, when honest labourers have done one half of their day's work? -While you are in health, were not six o'clock in the morning a fitter -hour for you to be dressed, that you might draw near to the most holy -God in holy prayer, and read his word, and set your souls, and then your -families, in order for the duties of the following day? I do not say -that you may go no neater than poor labouring people, or that you may -bestow no more time than they in dressing you: but I say, that for your -souls, and in your callings, you are bound by God to be as diligent as -they; and have no more time given you to lose than they, and that you -should spend as little of it in neatifying you as you can, and be -sensible that else the loss is your own: and that abundance of precious -hours which your pride consumeth, will lie heavy one day upon your -consciences; and then you shall confess, I say, you shall confess it -with aching hearts, that the duties you owed to God and man, and the -care of your souls, and of your families, should have been preferred -before your appearing neat and spruce to men. If you have but a journey -to go, you can rise earlier and be sooner dressed; but for the good of -your souls, and the redeeming of your precious time, you cannot. Oh that -God would but show you what greater work you have to do with those -precious hours! and how it will cut your hearts to think of them at -last! If you lay but hopelessly sick of a consumption, you would be -cured it is like of this proud disease, and bestow less of your time in -adorning the flesh, which is hasting to the grave and rottenness! And -cannot you now see how time and life consume? and what cause you have, -with all your care and diligence, to use it better before it is gone? I -know they that are so much worse than childish, as prodigally to cast -away so many hours in making themselves fine for the sight of men, and -be not ashamed to come forth and show their sin to others, will scarce -want words to excuse their crime, and prove it lawful, be they sense or -nonsense. But conscience itself shall answer all, when time is gone, and -make you wish you had been wiser. You know not, ladies and gallants, how -precious a thing time is: you little feel what a price yourselves will -set upon it at the last: you little consider what you have to do with -it: you see not how it hasteth, and how near you stand to vast eternity! -You little know how despised time will look a wakened conscience in the -face! or what it is to be found unready to die! I know you lay not to -heart these things; for if you did, you could not, I say, you could not -so lightly cast away your time. If all were true that you say, that -indeed your place and honour requireth, that your precious morning hours -be thus spent, I profess to you, I should pity you more than -galley-slaves, and I would bless me from such a place and honour, and -make haste into the course and company of the poor, and think them happy -that may better spend their time. But indeed your excuses are frivolous -and untrue, and do but show that pride hath prevailed to captivate your -reason to its service. For we know lords and ladies, as great as the -rest of you, (though alas, too few,) that can be quickly up and dressed, -and spend their early hours in prayer and adorning their souls, and can -be content to come forth in a plain and incurious attire; and yet are so -far from being derided, or thought the worse by any whose judgment is -much to be regarded, that they are taken justly for the honour of their -order: and if it were not that some few such keep up the honour of your -rank, I will not tell you how little in point of morality it would be -honoured. - -_Thief_ IV. Another time-wasting thief is unnecessary pomp and curiosity -in retinue, attendance, house furniture, provision and entertainments, -together with excess of compliment and ceremony, and servitude to the -humours and expectations of time-wasters.[294] I crowd them all -together, because they are all but wheels of the same engine, to avoid -prolixity. Here also I must prevent the cavils of the guilty, by telling -you that I reprove not all that in the rich, which I would reprove if it -were in the poor: I intend not to level them, and judge them by the same -measure. The rich are not so happy as to be so free as the poor, either -from the temptation, or the seeming necessity and obligation: let others -pity the poor; I will pity the rich, who seem to be pinched with harder -necessities than the poor; even this seeming necessity of wasting their -precious time in compliment, curiosity, and pomp, which the happy poor -may spend in the honest labours of their callings; wherein they may at -once be profitable to the commonwealth, and maintain themselves, and -meditate or confer of holy things. But yet I must say, that the rich -shall give an account of time, and shall pay dear for that which -unnecessary excesses do devour: and that instead of envying the state -and curiosity of others, and seeking to excel or equal them to avoid -their obloquy, they should contract and bring down all customs of -excess, and show their high esteem of time, and detestation of -time-wasting curiosity; and imitate the most sober, grave, and holy; and -be a pattern to others of employing time in needful, great, and manly -things; I say, manly, for so childish is this vice, that men of gravity -and business do abhor it: and usually men of vanity that are guilty of -it, lay it all on the women, as if they were ashamed of it, or it were -below them. What abundance of precious time is spent in unnecessary -state of attendance, and provisions! What abundance, under pretence of -cleanliness and neatness, is spent in needless curiosity about rooms, -and furniture, and accommodations, and matters of mere pride, -vain-glory, and ostentation, covered with the honest name of decency! -What abundance is wasted in entertainments, and unnecessary visits, -compliments, ceremony, and servitude to the humours of men of vanity! I -speak not for nastiness, uncleanness, and uncomeliness: I speak not for -a cynical morosity or unsociableness. When conscience is awakened, and -you come to yourselves, and approaching death shall better acquaint you -with the worth of time, you will see a mean between these two; and you -will wish you had most feared the time-wasting prodigal extreme.[295] -Methinks you should freely give me leave to say, that though Martha had -a better excuse than you, and was cumbered about many things for the -entertainment of such a guest as Christ himself, (with all his -followers,) who looked for no curiosity, yet Mary is more approved of by -Christ, who neglected all this, to redeem the time for the good of her -soul, by sitting at his feet to hear his word: she chose the better -part, which shall not be taken from her. Remember, I pray you, that one -thing is necessary: I hope I may have leave to tell you, that if by you -or your servants, God, and your souls, and prayer, and reading the -Scriptures, and the profitable labours of an honest calling, be all or -any of them neglected, while you or they are neatifying this room, or -washing out that little spot, or setting straight the other wrinkle, or -are taken up with feminine trifling, proud curiosities, this is -preferring of dust before gold, of the least before the greatest -things:[296] and to say, that decency is commendable, is no excuse for -neglecting God, your souls, or family, or leaving undone any one greater -work, which you or your servants might have been doing that while; I -say, any work that is greater all things considered. Oh that you and -your families would but live, as those that see how fast death cometh! -how fast time goeth! and what you have to do! and what your unready -souls yet want! This is all that I desire of you: and then I warrant -you, it would save you many a precious hour, and cut short your works of -curiosity, and deliver you from your slavery to pride and the esteem of -vain time-wasters. - -_Thief_ V. Another time-wasting sin is needless and tedious feastings, -gluttony, and tippling: which being of the same litter, I set -together.[297] I speak not against moderate, seasonable, and -charitable feasts: but alas, in this luxurious, sensual age, how -commonly do men sit two hours at a feast, and spend two more in -attending it before and after, and not improving the time in any pious -or profitable discourse: yea, the rich spend an hour ordinarily in a -common meal, while every meal is a feast indeed; and they fare as -their predecessor, Luke xvi. deliciously or sumptuously every day. -Happy are the poor, that are free also from this temptation. You spend -not so much time in the daily addresses of your souls to God, and -reading his word, and taking an account of the affairs of conscience, -and preparing for death, as you do in stuffing your guts, perhaps at -one meal. And in taverns and alehouses among the pots, how much time -is wasted by rich and poor! O remember, while you are eating and -drinking, what a corruptible piece of flesh you are feeding and -serving; and how quickly those mouths will be filled with dust! and -that a soul that is posting so fast unto eternity, should find no time -to spare for vanity; and that you have important work enough to do, -which if performed, will afford you a sweeter and a longer feast. - -_Thief_ VI. Another time-wasting sin is idle talk. What abundance of -precious time doth this consume! Hearken to most men's discourse when -they are sitting together, or working together, or travelling together, -and you shall hear how little of it is any better than silence: and if -not better it is worse. So full are those persons of vanity who are -empty, even to silence, of any thing that is good, that they can find -and feed a discourse of nothing, many hours and days together; and as -they think, with such fecundity and floridness of style, as deserveth -acceptance if not applause. I have marvelled oft at some wordy -preachers, with how little matter they can handsomely fill up an hour! -But one would wonder more to hear people fill up, not an hour, but a -great part of their day, and of their lives, and that without any study -at all, and without any holy and substantial subject, with words, which -if you should write them all down and peruse them, you would find that -the sum and conclusion of them is nothing! How self-applaudingly and -pleasingly they can extempore talk idly and of nothing a great part of -their lives! I have heard many of them marvel at a poor unlearned -christian, that can pray extempore many hours together in very good -order and well-composed words. But are they not more to be marvelled at, -that can very handsomely talk of nothing ten times as long, with greater -copiousness, and without repetitions, and that extempore, when they have -not that variety of great commanding subjects to be the matter of their -speech? I tell you, when time must be reviewed, the consumption of so -much in idle talk, will appear to have been no such venial sin, as -empty, careless sinners now imagine. - -_Thief_ VII. Another thief which by the aforesaid means would steal your -time, is vain and sinful company. Among whom a spiritual physician that -goeth to cure them, or a holy person that is full and resolute to bear -down vain discourse, I confess may well employ his time, when he is cast -upon it, or called to it. But to dwell with such, or choose them as our -familiars, or causelessly or for complacency keep among them, will -unavoidably lose abundance of your time. If you would do good, they will -hinder you; if you will speak of good, they will divert you, or reproach -you, or wrangle and cavil with you, or some way or other stop your -mouths. They will by a stream of vain discourse, either bear down, and -carry you on with them, or fill your ears, and interrupt and hinder the -very thoughts of your minds by which you desire to profit yourselves, -when they will not let you be profitable to others. - -_Thief_ VIII. Another notorious time-wasting thief, is needless, -inordinate sports and games, which are commonly stigmatized by the -offenders themselves, with the infamous name of pastimes, and masked -with the deceitful title of recreations; such as are cards and dice, -and stage-plays, and dancings, and revellings, and excesses in the -most lawful sports, especially in hunting, and hawking, and -bowling,[298] &c. Whether all these are lawful or unlawful of -themselves, is nothing to the present question; but I am sure that the -precious hours which they take up, might have been improved to the -saving of many a thousand souls, that by the loss of time are now -undone and past recovery. Except malicious enemies of godliness, I -scarce know a wretcheder sort of people on the earth, and more to be -lamented, than those fleshly persons, who, through the love of sensual -pleasure, do waste many hours day after day in plays and gaming and -voluptuous courses; while their miserable souls are dead in sin, -enslaved to their fleshly lusts, unreconciled to God, and find no -delight in him, or in his service, and cannot make a recreation of any -heavenly work. How will it torment these unhappy souls, to think how -they played away those hours, in which they might have been pleasing -God, and preventing misery, and laying up a treasure in heaven! And to -think that they sold that precious time for a little fleshly sport, in -which they should have been working out their salvation, and making -their calling and election sure. But I have more to say to these anon. - -_Thief_ IX. Another time-wasting thief is excess of worldly cares and -business. These do not only, as some more disgraced sins, pollute the -soul with deep stains in a little time, and then recede; but they dwell -upon the mind, and keep possession, and keep out good: they take up the -greatest part of the lives of those that are guilty of them. The world -is first in the morning in their thoughts, and last at night, and almost -all the day: the world will not give them leave to entertain any sober, -fixed thoughts of the world to come; nor to do the work which all works -should give place to. The world devoureth all the time almost that God -and their souls should have: it will not give them leave to pray, or -read, or meditate, or discourse of holy things: even when they seem to -be praying, or hearing the word of God, the world is in their thoughts; -and as it is said, Ezek. xxxii. 31, "They come unto thee as the people -cometh; and they sit before thee as my people, and they hear thy words, -but they will not do them: for with their mouth they show much love; but -their heart goeth after their covetousness." In most families there is -almost no talk nor doings but all for the world: these also will know, -that they had greater works for their precious time, which should have -always had the precedency of the world. - -_Thief_ X. Another time-waster is vain ungoverned and sinful thoughts. -When men are wearied with vain works and sports, they continue -unwearied in vain thoughts; when they want company for vain discourse -and games, they can waste the time in idle, or lustful, or ambitious, -or covetous thoughts alone without any company. In the very night time -while they wake, and as they travel by the way, yea, while they seem -to be serving God, they will be wasting the time in useless thoughts: -so that this devoureth a greater proportion of precious time, than any -of the former. When time must be reckoned for, what abundance will be -found upon most men's accounts, as spent in idle, sinful thoughts! O -watch this thief; and remember, though you may think that a vain -thought is but a little sin, yet time is not a little or contemptible -commodity, nor to be cast away on so little a thing as idle thoughts; -and to vilify thus so choice a treasure is not a little sin; and that -it is not a little work that you have to do in the time which you thus -waste. And a daily course of idle thoughts doth waste so great a -measure of time, that this aggravation maketh it more heinous than -many sins of greater infamy. But of this more in the next part. - -_Thief_ XI. Another dangerous time-wasting sin is the reading of vain -books, play-books, romances, and feigned histories; and also -unprofitable studies, undertaken but for vain-glory, or the pleasing -of a carnal or curious mind. Of this I have spoken in my book of -"Self-denial." I speak not here how pernicious this vice is by -corrupting the fancy and affections, and breeding a diseased appetite, -and putting you out of relish to necessary things. But bethink you -before you spend another hour in any such books, whether you can -comfortably give an account of it unto God; and how precious the time -is, which you are wasting on such childish toys. You think the reading -of such things is lawful; but is it lawful to lose your precious time? -You say that your petty studies are desirable and laudable; but the -neglect of far greater necessary things is not laudable. I discourage -no man from labouring to know all that God hath any way revealed to be -known; but I say as Seneca, We are ignorant of things necessary, -because we learn things superfluous and unnecessary. Art is long and -life is short: and he that hath not time for all, should make sure of -the greatest matters; and if he be ignorant of any thing, let it be of -that which the love of God, and our own and other men's salvation, and -the public good, do least require, and can best spare. It is a pitiful -thing to see a man waste his time in criticising, or growing wise in -the less necessary sciences and arts, while he is yet a slave of pride -or worldliness, and hath an unrenewed soul, and hath not learned the -mysteries necessary to his own salvation. But yet these studies are -laudable in their season. But the fanatic studies of those that would -pry into unrevealed things, and the lascivious employment of those -that read love-books, and play-books, and vain stories, will one day -appear to have been but an unwise expense of time, for those that had -so much better and more needful work to do with it. I think there are -few of those that plead for it, that would be found with such books in -their hands at death, or will then find any pleasure in the -remembrance of them. - -_Thief_ XII. But the master-thief that robs men of their time is an -unsanctified, ungodly heart; for this loseth time whatever men are -doing: because they never truly intend the glory of God; and having -not a right principle or a right end, their whole course is -hell-wards; and whatever they do, they are not working out their -salvation: and therefore they are still losing their time, as to -themselves, however God may use the time and gifts of some of them, as -a mercy to others. Therefore a new and holy heart, with a heavenly -intention and design of life, is the great thing necessary to all that -will savingly redeem their time. - - - _Tit._ 5. _On whom this Duty of Redeeming Time is - principally incumbent._ - -Though the redeeming of time be a duty of grand importance and -necessity to all, yet all these sorts following have special -obligations to it. - -_Sort_ I. Those that are in the youth and vigour of their time. Nature -is not yet so much corrupted in you, as in old accustomed sinners; -your hearts are not so much hardened; sin is not so deeply rooted and -confirmed; Satan hath not triumphed in so many victories; you are not -yet plunged so deep as others, into worldly encumbrances and cares; -your understanding, memory, and strength are in their vigour and do -not yet fail you: and who should go fastest, or work hardest, but he -that hath the greatest strength? You may now get more by diligence in -a day, than hereafter you can get in many. How few prove good -scholars, or wise men, that begin not to learn till they are old! -"Flee youthful lusts," therefore, 2 Tim. ii. 22. "Remember your -Creator in the days of your youth," Eccles. xii. 1. If you be now -trained up in the way you should go, you will not depart from it when -you are old, Prov. xxii. 6. Oh that you could but know what an -unspeakable advantage, and benefit, and comfort it is, to come to a -ripe age with the provisions and furniture of that wisdom, and -holiness, and acquaintance with God, which should be attained in your -youth! and what a misery it is to be then to learn that which you -should have been many years before in practising, and to be then to -begin to live when you must make an end! much more to be cast to hell, -if death should find you unready in your youth! or to be forsaken of -God to a hardened age! Happy they that, with Timothy and Obadiah, do -learn the Scripture and fear God in their childhood, and from their -youth, 1 Kings xviii. 12; 2 Tim. iii. 15. - -_Sort_ II. Necessity maketh it incumbent on the weak, and sick, and -aged, in a special manner to redeem their time. If they will not make -much of it that are sure to have but a little; and if they will trifle -and loiter it away, that know they are near their journey's end, and -ready to give up their accounts, they are unexcusable above all -others. A thief or murderer will pray and speak good words when he is -going out of the world. Well may it be said to you, as Paul doth, Rom. -xiii. 11, 12, "Now is it high time to awake out of sleep," when your -salvation or damnation is so near! It is high time for that man to -look about him, and prepare his soul, and lose no time, that is so -speedily to appear before the most holy God, and be used for ever as -he has lived here. - -_Sort_ III. It is specially incumbent on them to redeem the time, who -have loitered and mispent much time already. If conscience tell you -that you have lost your youth in ignorance and vanity, and much of -your age in negligence and worldliness, it is a double crime in you, -if you redeem not diligently the time that is left.[299] The just care -of your salvation requireth it, unless you are willing to be damned. -Ingenuity and duty to God requireth it; unless you will defy him, and -resolve to abuse and despise him to the utmost, and spend all the time -against him which he shall give you. The nature of true repentance -requireth it; unless you will know none but the repentance of the -damned; and begin to repent the misspending of your time, when it is -gone, and all is too late. - -_Sort_ IV. It is specially their duty to redeem the time, who are -scanted of time through poverty, service, or restraint. If poor people -that must labour all the day, will not redeem the Lord's day, and -those few hours which they have, they will then have no time at all -for things spiritual: servants that be not masters of their time, and -are held close to their work, had need to be very diligent in -redeeming those few hours which are allowed them for higher things. - -_Sort_ V. Those that enjoy any special helps either public or private -must be specially careful to improve them and redeem the time. Do you -live under a convincing, powerful ministry? O improve it and redeem the -time; for you know not how soon they may be taken from you, or you from -them. Do you live with godly relations, parents, husband, wife, masters -in a godly family, or with godly fellow-servants, friends, or -neighbours? Redeem the time: get somewhat by them every day: you know -not how short this season will be. Do you live where you have books and -leisure? Redeem the time: this also may not be long. Had not Joshua been -horribly unexcusable if he would have loitered when God made the sun -stand still, while he pursued his enemies? O loiter not you, while the -sun of mercy, patience, means, and helps do all attend you. - -_Sort_ VI. Those must especially redeem the time who are ignorant, or -graceless, or weak in grace, and have strong corruptions, and little -or no assurance of salvation, and are unready to die, and have yet all -or most of their work to do:[300] if these loiter, they are doubly to -blame. Sure the time past of your lives may suffice to have loitered -and done evil, 1 Pet. iv. 3. Hath not the devil had too much already? -Will ye stand "all the day idle," Matt. xx. 6. Look home and see what -you have yet to do; how much you want to a safe and comfortable -death! "Sow to yourselves in righteousness: reap in mercy: break up -your fallow ground; for it is time to seek the Lord, till he come and -rain righteousness upon you," Hos. x. 12. - -_Sort_ VII. It much concerneth them to redeem the time, who are in any -office, or have any opportunity of doing any special or public good; -especially magistrates and ministers of Christ. Your life will not be -long: your office will not be long: O bestir you against sin and -Satan, and for Christ and holiness, while you may: God will try you -but a time. Let Obadiah hide and feed the prophets when he is called -to it, and while he may, that God may hide him, and not think to shift -off duty, and save himself to a better time. Saith Mordecai to Esther, -"Think not with thyself that thou shalt escape in the king's house -more than all the Jews: for if thou altogether holdest thy peace at -this time, then shall their enlargement and deliverance arise from -another place, but thou and thy father's house shall be destroyed: and -who knoweth whether thou art come to the kingdom for such a time as -this?" Esther ix. 13, 14. Are you ministers? O preach the gospel while -you may: redeem the time: all times are your season: so great a work, -and the worth of souls, commandeth you to do it "in season and out of -season," 2 Tim. iv. 2. A man that is to save many others from -drowning, or to quench a fire in the city, is unexcusable above all -men, if he redeem not time, by his greatest diligence and speed. - -_Sort_ VIII. Lastly, it is especially incumbent on them to redeem the -time, who, being recovered from sickness, or saved from any danger, -are under the obligation both of special mercy and special promises of -their own; who have promised God in the time of sickness or distress, -that if he would but spare them and try them once again, they would -amend their lives, and live more holily, and spend their time more -carefully and diligently for their souls, and show all about them the -truth of their repentance, by the greatness of their change, and an -exemplary life. Oh it is a most dangerous, terrible thing to return to -security, sloth, and sin, and break such promises to God! Such are -often given over to woeful hard-heartedness or despair; for God will -not be mocked with delusory words. - -Thus I have opened this great duty of redeeming time the more largely, -because it is of unspeakable importance; and my soul is frequently -amazed with admiration, that the sluggish world can so insensibly and -impenitently go on in wasting precious time, so near eternity, and in -so needy and dangerous a case. Though, I bless my God, that I have not -wholly lost my time, but have long lived in a sense of the odiousness -of that sin, yet I wonder at myself that such overpowering motives -compel me not to make continual haste, and to be still at work with -all my might, in a case of everlasting consequence. - -FOOTNOTES: - -[280] See the directions how to spend every day, part ii. chap. 17. - -[281] Ex ipsa vita discedimus, tanquam ex hospitio, non tanquam ex -domo: commorandi enim nobis natura diversorium non habitandi domum -dedit. Cic. in Cat. Maj. - -[282] See my book called "Now or Never" - -[283] Mors iis terribilis est, quorum cum vita omnia extinguuntur. -Cicero. Parad. 1. - -[284] See the many aggravations of sinful delay in my "Directions for -Sound Conversion." - -[285] Numb. ix. 2, 3, 7, 13; Exod. xiii. 10. - -[286] Deut. xxviii. 12; Jer. v. 24; xxxiii. 20. - -[287] Hag. i. 2, 4. - -[288] 1 Sam. xiii. 8, 9. - -[289] Psal. lxx. 5; Lev. xxvi. 4; Jer. v. 24. - -[290] Acts vi. 5; Matt. vii. 17; Luke vi. 45; Matt. xii. 34. - -[291] 1 Cor. x. 31; Zech. xiv. 20, 21; Rom. vi. 19, 22; Luke i. 75; 1 -Tim. v. 5; iv. 5; 2 Tim. ii. 21. - -[292] Phil. iii. 11-14. - -[293] Nosti mores mulierum: Dum moliuntur, dum comuntur, annus est. -Terent. - -[294] Nihil mihi magis quam pompa displicet: non solum quia mala, et -humilitati contraria, sed quia difficilis, et quieti adversa est. -Petrarch. in Vita Sua. - -[295] Nimia omnia nimium exhibent negotium. - -[296] Abundance of little things that have all their conveniences have -all their inconveniences also, and take up our time, and so would shut -out greater things, if they be not cast aside themselves, and would -become great sins by such a consumption of our time, Luke x. 42. - -[297] Convivia, quae dicuntur (cum sint commessationes modestiae et -bonis moribus inimicae) semper mihi displicuerunt; laboriosum, et -inutile ratus vocare et vocari, &c. Idem. - -[298] Laertius saith of Solon, that Thespim tragoedias agere et docere -prohibuit, inutilem eas falsiloquentiam vocans. - -[299] 1 Pet. iv. 3. - -[300] Eph. ii. 2. - - - - - CHAPTER VI. - - DIRECTIONS FOR THE GOVERNMENT OF THE THOUGHTS. - - -I have showed you, in my "Treatise of Walking with God," how much -man's thoughts are regarded by God, and should be regarded by himself; -and what agents and instruments they are of very much good or evil: -this therefore I shall suppose and not repeat; but only direct you in -the governing of them. The work having three parts, they must have -several directions. 1. For the avoiding of evil thoughts. 2. For the -exercise of good thoughts. 3. For the improvement of good thoughts, -that they may be effectual. - - - _Tit._ 1. _Directions against Evil and Idle Thoughts._ - -_Direct._ I. Know which are evil thoughts, and retain such an odious -character of them continually on your minds, as may provoke you still -to meet them with abhorrence. Evil thoughts are such as these: All -thoughts against the being, or attributes, or relations, or honour, or -works of God: atheistical and blasphemous, idolatrous and unbelieving -thoughts: all thoughts that tend to disobedience or opposition to the -will or word of God; and all that savour of unthankfulness, or want of -love to God; or of discontent and distrust, or want of the fear of -God, or that tend to any of these: also sinful, selfish, covetous, -proud studies; to make a mere trade of the ministry for gain; to be -able to overtalk others; searching into unrevealed, forbidden things; -inordinate curiosity, and hasty conceitedness of your own opinions -about God's decrees, or obscure prophecies, prodigies, providence, -mentioned before about pride of our understandings. - -All thoughts against any particular word, or truth, or precept of God, -or against any particular duty; against any part of the worship and -ordinances of God; that tend to unreverent neglect of the name, or -holy day of God: all impious thoughts against public duty, or family -duty, or secret duty; and all that would hinder or mar any one duty: -all thoughts of dishonour, contempt, neglect, or disobedience to the -authority of higher powers set over us by God, either magistrates, -pastors, parents, masters, or any other superiors. All thoughts of -pride, self-exalting ambition, self-seeking covetousness: voluptuous, -sensual thoughts, proceeding from or tending to the corrupt, -inordinate pleasures of the flesh: thoughts which are unjust, and tend -to the hurt and wrong of others: envious, malicious, reproachful, -injurious, contemptuous, wrathful, revengeful thoughts: lustful, -wanton, filthy thoughts: drunken, gluttonous, fleshly thoughts: -inordinate, careful, fearful, anxious, vexatious, discomposing -thoughts: presumptuous, and secure, despairing, and dejecting -thoughts: slothful, delaying, negligent, and discouraging thoughts: -uncharitable, cruel, false, censorious, unmerciful thoughts; and idle, -unprofitable thoughts. Hate all these as the devil's spawn. - -_Direct._ II. Be not insensible what a great deal of duty or sin are -in the thoughts, and of how dangerous a signification and consequence -a course of evil thoughts is to your souls. They show what a man is, -as much as his words or actions do: "For as he thinketh in his heart, -so is he," Prov. xxiii. 7. A good man or evil is denominated by the -good or evil treasure of the heart, though known to men but by the -fruits. Oh the vile and numerous sins that are committed in men's -thoughts, and proceed from men's thoughts! O the precious time that is -lost, in idle, and other sinful thoughts! Oh the good that is -hindered hereby both in heart and life! But of this having spoken in -the treatise afore-mentioned, I proceed. - -_Direct._ III. Above all be sure that you cleanse the fountain, and -destroy those sinful inclinations of the heart, from which your evil -thoughts proceed. In vain else will you strive to stop the streams: or -if you should stop them, that very heart itself will be loathsome in the -eyes of God. Are your thoughts all upon the world, either coveting, or -caring, or grieving for what you want, or pleasing yourselves with what -you have or hope for? Get down your deceived estimation of the world; -cast it under your feet, and out of your heart; and count all, with -Paul, but as loss and dung, for the excellent knowledge of God in -Christ: for till the world be dead in you, your worldly thoughts will -not be dead; but all will stand still when once this poise is taken off: -crucify it, and this breath and pulse will cease. So if your thoughts do -run upon matter of preferment, or honour, disgrace, or contempt, or if -you are pleased with your own pre-eminence or applause; mortify your -pride, and beg of God a humble, self-denying, contrite heart. For till -pride be dead, you will never be quiet for it; but it will stir up -swarms of self-exalting and yet self-vexing thoughts, which make you -hateful in the eyes of God. So if your thoughts be running out upon your -back and belly, what you shall eat or drink, or how to please your -appetite or sense; mortify the flesh, and subdue its desires, and master -your appetite, and bring them into full obedience unto reason, and get a -habit of temperance; or else your thoughts will be still upon your guts -and throats: for they will obey the ruling power; and a violent passion -and desire doth so powerfully move them, that it is hard for the reason -and will to rule them. So if your thoughts are wanton and filthy, you -must cleanse that unclean and lustful heart, and get Christ to cast out -the unclean spirit, and become chaste within, before you will keep out -your unchaste cogitations. So if you have confusion and vanity in your -thoughts, you must get a well furnished and well composed mind and -heart, before you will well cure the malady of your thoughts. - -_Direct._ IV. Keep at a sufficient distance from those tempting -objects, which are the fuel and incentives of your evil thoughts. Can -you expect that the drunkard should rule his thoughts, whilst he is in -the alehouse or tavern, and seeth the drink? or that the glutton -should rule his thoughts, while the pleasing dish is in his sight? or -that the lustful person should keep chaste his thoughts, in the -presence of his enamouring toy? or that the wrathful person rule his -thoughts, among contentious, passionate words? or that the proud -person rule his thoughts, in the midst of honour and applause? Away -with this fuel, fly from this infectious air, if you would be safe. - -_Direct._ V. At least make a covenant with your senses, and keep them -in obedience, if you will have obedient thoughts. For all know by -experience how potently the senses move the thoughts. Job saith, "I -made a covenant with my eyes, why then should I think upon a maid." -Mark how the covenant with his eyes is made the means to rule his -thoughts. Pray with David, "Turn away my eyes from beholding vanity," -Psal. cxix. 37. Keep a guard upon your eyes, and ears, and taste, and -touch, if you will keep a guard upon your thoughts. Let not that come -into these outer parts, which you desire should go no further. Open -not the door to them, if you would not let them in. - -_Direct._ VI. Remember how near kin the thought is to the deed; and -what a tendency it hath to it. Let Christ himself tell you, Matt. v. -22, 28, "But I say unto you, That whosoever is angry with his brother -without a cause shall be in danger of the judgment. I say unto you, -That whosoever looketh on a woman to lust after her, hath committed -adultery with her already in his heart." A malicious thought and a -malicious deed are from the same spring, and have the same nature: -only the deed is the riper serpent, and can sting another; when the -thought is as the younger serpent, that hath only the venomous nature -in itself. A lustful thought is from the same defiled puddle, as -actual filthiness: and the thought is but the passage to the action: -it is but the same sin in its minority, tending to maturity. - -_Direct._ VII. Keep out, or quickly cast out, all inordinate passions: -for passions do violently press the thoughts, and forcibly carry them -away. If anger, or grief, or fear, or any carnal love, or joy, or -pleasure be admitted, they will command your thoughts to run out upon -their several objects. And when you rebuke your thoughts, and call them -in, they will not hear you, till you get them out of the crowd and noise -of passion. As in the heat of civil wars no government is well exercised -in a kingdom; and as violent storms disable the mariners to govern the -ship, and save it and themselves; so passions are too stormy a region -for the thoughts to be well governed in. Till your souls be reduced to a -calm condition, your thoughts will be tumultuating, and hurried that way -that the tempests drive them. Till these wars be ended, your thoughts -will be licentious, and partakers in the rebellion. - -_Direct._ VIII. Keep your souls in a constant and careful obedience unto -God. Observe his law; be continually sensible that you are under his -government, and awed by his authority. Man judgeth not your thoughts: if -you are subject to man only, your thoughts must be ungoverned: but the -heart is the first object of God's government, and that which he -principally regardeth. His laws extend to all your thoughts; and -therefore if you know what obedience to God is, you must know what the -obedience of your thoughts to him is; for he that obeyeth God as God, -will obey him in one thing as well as another, and will obey him as the -governor and judge of thoughts. The powerful, searching word of Christ -is a "discerner of the thoughts and intentions of the heart, and as a -two-edged sword is sharp and quick," and will "pierce" and "cut" as deep -as the very "soul and spirit," Heb. iv. 12, 13. "It casteth down every -imagination, and bringeth into captivity every thought to the obedience -of Christ," 2 Cor. x. 5. Therefore David saith to God, "Search me, O -God, and know my heart; try me, and know my thoughts; and see if there -be any wicked way in me, and lead me in the way everlasting," Psal. -cxxxix. 23, 24. And you find God's laws and reproofs extending to the -thoughts: Isa. lix. 7, "Their thoughts are thoughts of iniquity." The -fool's heart-atheism is rebuked, Psal. xiv. 1. He reproveth a rebellious -people, for "walking in a way that is not good, after their own -thoughts," Isa. lxv. 2. See how Christ openeth the heart, Matt. xv. 9. -He chargeth them, Deut. xv. 9, "to beware that there be not a thought in -their wicked hearts," against the mercy which they must show to the -poor. Psal. xlix. 11, he detecteth the "inward thought" of the -worldling, that "their houses shall continue for ever." Prov. xxiv. 9, -he saith, "The thought of foolishness is sin." The old world was -condemned because the "imaginations of their hearts were only evil -continually," Gen. vi. 5. And when God calleth a sinner to conversion, -he saith, "Let the wicked forsake his way, and the unrighteous man his -thoughts, and let him return unto the Lord, and he will have mercy upon -him," Isa. lv. 6, 7. You see then if you are subject to God, your -thoughts must be obedient. - -_Direct._ IX. Remember God's continual presence; that all your -thoughts are in his sight. He seeth every filthy thought, and every -covetous, and proud, and ambitious thought, and every uncharitable, -malicious thought. If you be not atheists, the remembrance of this -will somewhat check and control your thoughts, that God beholdeth -them. "He understandeth" your "thoughts afar off," Psal. cxxxix. 2. -"Doth not he that pondereth the heart consider it," Prov. xxiv. 12. -"Wherefore think ye evil in your hearts?" saith Christ, Matt. ix. 4. - -_Direct._ X. Bethink you seriously what a government you would keep -upon your thoughts, if they were but written on your foreheads, or -seen by all that see you, yea, or but open to some person whom you -reverence. Oh how ashamed would you then be, that men should see your -filthy thoughts, your malicious thoughts, your covetous and deceiving -thoughts! And is not the eye of God ten thousand times more to be -reverenced and regarded? And is not man your god, if you are awed more -by man than by God, and if the eye of man can do more to restrain you? - -_Direct._ XI. Keep tender your consciences, that they may not be -regardless or insensible of the smallest sin. A tender conscience -feareth evil and idle thoughts; and will smart in the penitent review -of thoughts; but a seared conscience feeleth nothing, except some -grievous, crying sins. A tender conscience obeyeth that precept, Prov. -xxx. 32, "If thou hast done foolishly in lifting up thyself, or if -thou hast thought evil, lay thy hand upon thy mouth." - -_Direct._ XII. Cast out vain and sinful thoughts in the beginning, -before they settle themselves and make a dwelling of thy heart. They -are easiliest and safeliest resisted in the entrance. Thy heart will -give them rooting and grow familiar with them, if they make any stay. -Besides, it shows the greater sin, because there is the less -resistance, and the more consent. If the will were against them, it -would not let them alone so long. Yea, and their continuance tendeth -to your ruin; it is like the continuance of poison in your bowels, or -fire in your thatch, or a spy in an army: as long as they stay they -are working toward your greater mischief. If these flies stay long -they will blow and multiply; they will make their nests, and breed -their young, and you will quickly have a swarm of sins. - -_Direct._ XIII. Take heed lest any practical error corrupt your -understandings; or lest you be engaged in any ill design: for these -will command your thoughts into a course of sinful attendance and -service to their ends. He that erreth and thinks his sin is his virtue -or his duty, will indulge the thoughts of it without control; yea, he -will drive on his mind to such cogitations; and steal from the -authority and word of God, the motives and incentives of his sin. As -false prophets speak against God in the name of God, and against his -word as by the pretended authority of his word; so an erring mind will -fetch its arguments from God and from the Scripture, for those sinful -thoughts which are against God and Scripture. And if evil thoughts -will so hardly be kept out when we plead the authority of God and his -word against them, and do the best we can to hinder them; how will -they prevail when you plead the authority of God and the sacred -Scriptures for them, and take it to be your duty to kindle and promote -them! For instance; all the sinful thoughts by which the Romish clergy -are contriving the support of their kingdom of darkness in the world, -and the continuance of their tyranny in the church, are but the -products of their error, which tells them that all this should be -done, as pleasing to God, and profitable to the church. All the bloody -thoughts of persecutors, against the church and holy ways of Christ, -have been cherished by this erroneous thought. John xvi. 23, "The time -cometh that whoever killeth you, will think that he doth God service; -and these things they will do unto you, because they have not known -the Father nor me." All Paul's bloody contrivances and practices -against the church did come from this. Acts xxvi. 9, "I verily thought -with myself, that I ought to do many things contrary to the name of -Jesus of Nazareth: which thing I also did." All the scornful and -reproachful thoughts and speeches of many of the ungodly against a -holy life, are hence: 1 Pet. iv. 4, "They think it strange that you -run not with them to excess of riot, speaking evil of you." The vain -babbling of hypocrites, who cheat their souls with idle lip-labour, -instead of the spiritual service from the heart, and the sacrifice of -fools, who offer God some outward thing, while they deny him their -hearts and holy obedience, do proceed from this, that "they think to -be heard for their much babbling," Matt. vi. 7, "and they consider not -that they do evil," Eccl. v. 1. All the self-flattery and presumption -of the ungodly, and consequently all their ungodly lives, are much -from their erroneous thoughts: "He that thinketh he is something when -he is nothing, deceiveth himself," Gal. vi. 3. O come into the light, -and forsake your darkness! for sinful thoughts are like hobgoblins and -hags, that fly from the light; and like worms and serpents, that creep -into holes, and crawl and gender in the dark. - -_Direct._ XIV. Remember what an opening of thoughts there will be, -when you come into the light, either here by conviction, or at the -furthest at the day of judgment. Then you will be ashamed to see what -filth and vanity you entertained; and with what dross and rubbish you -stuffed your minds. When the light comes in, what abundance of things -will you see to your astonishment, in the dungeon of your hearts, -which now you take no notice of! Remember, that all your hidden -thoughts must one day be brought into the open light. Say not that -this is a thing impossible, because they are so numerous: for God who -seeth them all at once, and causeth his sun to illuminate so many -millions at once, can make you see them all at once, and yet -distinctly, and see the shame and filthiness of every one of them. - -_Direct._ XV. When you find that some thoughts of sin and vanity are -following you still, for all that you can do, you must not therefore -plunge your souls into so much solicitousness, fear, and trouble, as may -discourage and distract your mind; but wait on God in the complacential -and obediential way of cure. It is the tempter's method to keep sinners -utterly careless of their thoughts, and senseless of any sin that is in -them, as long as he can; and when that hope faileth him, he will labour -to make a humble, obedient soul so sensible of the sin of his thoughts, -and so careful about them, as to confound him, and cast him into -melancholy, discouragement, and despair; and then he will have no -command of his thoughts at all; but they will be as much ungoverned -another way, and feed continually upon terror. The end of this -temptation is to distract you and confound you. The pretence of the -tempter will be contrary to his end: for while he driveth you with -terrors to think of nothing else but what you have been or are thinking -on, and to make your own thoughts the only or principal matter of your -thoughts, he will confound you, and make you undisposed to all good, and -unable to govern your thoughts at all. But if you principally study the -excellencies of God and godliness, and take the course which tends to -make religion pleasant to you, and withal keep up an awful obedience to -God, this complacential obedience will best prevail. - -_Direct._ XVI. Therefore deliver up your hearts to Christ in love and -duty, and consecrate your thoughts entirely to his service, and keep -them still exercised on him, or in his work: and this will most -effectually cure them of vanity and sin.[301] If you have a friend that -you love entirely, you will not feed swine in the room that must -entertain him; you will not leave it nasty and unclean; you will not -leave it common to every dirty, unsuitable companion, to intrude at -pleasure and disturb your friend. So love and pleasure will be readily -and composedly careful, to keep clean the heart, and shut out vain and -filthy thoughts, and say, This room is for a better guest; nothing shall -come here which my Lord abhorreth: is he willing so wonderfully to -condescend, as to take up so mean a habitation, and shall I straiten -him, or offend him, by letting in his noisome enemies? Will he dwell in -my heart, and shall I suffer thoughts of pride, or lust, or malice, to -dwell with him, or to enter in? Are these fit companions for the Spirit -of grace? Do I delight to grieve him? I know as soon as ever they come -in, he will either resist them till he drive them out again, or he will -go out himself. And shall I drive away so dear a Friend, for the love of -a filthy, pernicious enemy? Or do I delight in war? Would I have a -continual combat in my heart? Shall I put the Spirit of Christ to fight -for his habitation, against such an ignominious foe? Indeed there is no -true cure for sinful, vain, unprofitable thoughts, but by the contrary; -by calling up the thoughts unto their proper work, and finding them more -profitable employment: and this is by consecrating the heart and them -entirely to the love and service of him, that hath by the wonders of his -love, and by the strange design of his purchase and merits, so well -deserved them. Let Christ come in, and deliver him the key, and pray him -to keep thy heart as his own, and he will cast out buyers and sellers -from his temple, and will not suffer his house of prayer to be a den of -thieves. But if you receive Christ with reserves, and keep up designs -for the world and flesh, marvel not if Christ will be no partners with -them, but leave all to those guests, which you would not leave for him. - - - _Tit._ 2. _Directions to furnish the Mind with Good - Thoughts._[302] - -To have the mind well furnished with matter for holy and profitable -thoughts, is necessary to all that have the use of reason, though not -to all alike. But I shall here present you only with such materials as -are necessary to a holy life, and to be used in our daily walk with -God; and not meddle with such as are proper to pastors, magistrates, -or other special callings, though I may give some general directions -also for students in the end of this. - -[Sidenote: Our own interest and end.] - -_Direct._ I. Understand well your own interest and great concernments, -and be well resolved what you live for, and what is your true felicity -and end; and then this will command your thoughts to serve it. The -end is it that the means are all chosen for, and used for. A man's -estimation directeth his intention and designs; and his intention and -designs command his thoughts. These will certainly have the first and -chiefest, the most serious, and practical, and effectual thoughts; -though some by-thoughts may run out another way: as the miller will be -sure to keep so much water as is necessary to grind his grist, though -he may let that run by which he thinks he hath no need of; as you -gather in all your corn and fruit for yourselves at harvest, though -perhaps you will leave some scatterings which you do not value much, -for any that will to gather; so whatever a man taketh for his ultimate -end and true felicity, will have the store and stream of his -cogitations, though he may scatter some few upon other things, when he -thinks he may do it without any detriment to his main design. As a -traveller's face is ordinarily towards his journey's end, though so -far as he thinks it doth not stop him, he may look behind him, or on -each side; so our main end will in the main carry on our thoughts. And -therefore unholy souls, that know not practically any higher end than -the prosperity and pleasure of the flesh, and the plenty and honour of -the world, cannot possibly exercise any holy government over their -thoughts; but their minds and consciences are defiled, and their -thoughts made carnal as is their end. Nor is there any possibility of -curing their vicious, wicked thoughts, and of ordering them acceptably -to God, but by curing their worldly, carnal minds, and causing them to -change their designs and ends. And this must be by understanding what -is their interest. Know well but what it is that is most necessary for -you, and best for you, and it will change your hearts, and save your -souls. Know this, and your thoughts will never want matter to be -employed on; nor will they be suffered to wander much abroad. -Therefore it is that the expectation of death, and the thought of -coming presently to judgment, do use more effectually to supply the -mind with the wisest and most useful thoughts, than the learnedst book -or ordinary means can. That which tells a man best what he hath to do, -doth best tell him what he hath to think on. But the approach of -death, and the appearance of eternity, doth best tell a dull and -fleshly sinner what he hath to do; this tells, and tells him roundly, -that he must presently search his heart and life, and judge himself as -one that is going to the final judgment; and that it is high time for -him to look out for the remedy for his sin and misery, &c.; and -therefore it will command his thoughts this way. Ask any lawyer, -physician, or tradesman, what commands his thoughts; and you will find -that his interest, and his ends, and work command them. Know what it -is to have an immortal soul, that must live in joy or woe for ever, -and what it is to be always so near to the irreversible, determining -sentence, and what it is to have this short uncertain time, and no -more, to make our preparation in, and then it is easy to foretell -which way your thoughts will go. A man that knoweth his house is on -fire, will be thinking how to quench it; a man that knoweth he is -entering into a mortal sickness, will be thinking how to cure it. -There is no better way to have your thoughts both furnished and acted -aright, than to know your interest, and right end. - -[Sidenote: God.] - -_Direct._ II. Know God aright, and behold him by the eye of an -effectual faith, and you shall never want matter for holy thoughts. -His greatness and continual presence with you may command your -thoughts, and awe them, and keep them from masterless vagaries. His -wisdom will find them continual employment, upon the various, -excellent, and delectable subjects of his natural and supernatural -revelation; but no where so much as upon himself. In God thou mayst -find matter for thy cogitations and affections, most high and -excellent, delighting the mind with a continual suavity, affording -still fresh delights, though thou meditate on him a thousand years, or -to all eternity. Thou mayst better say, that the ocean hath not water -enough for thee to swim in, or that the earth hath not room enough for -thee to tread upon, than that there is not matter enough in God, for -thy longest meditations, and most delighting, satisfying thoughts. The -blessed angels and saints in heaven, will find enough in God alone to -employ their minds to all eternity. Oh horrid darkness and atheism -that yet remaineth on our hearts! that we should want matter for our -thoughts, to keep them from feeding upon air or filth! or want matter -for our delight, to keep our minds from begging it at the creature's -door, or hungering for the husks that feed the swine! when we have the -infinite God, omnipotent, omniscient, most good and bountiful, our -life, and hope, and happiness, to think on with delight. - -[Sidenote: The world to come.] - -_Direct._ III. If you have but an eye of faith, to see the things of -the unseen world, as revealed in the sacred word, you cannot want -matter to employ your thoughts. Scripture is the glass in which you -may see the other world. There you may see the Ancient of Days, the -Eternal Majesty shining in his glory, for the felicitating of holy, -glorified spirits. There you may see the human nature advanced above -angels, and enjoying the highest glory next to the uncreated Majesty; -and Christ reigning as the King of all the world, and all the angels -of God obeying, honouring, and worshipping him. You may see him -sending his angels on his gracious messages, to the lowest members of -his body, the little ones of his flock on earth; you may see him -interceding for all his saints, and procuring their peace and -entertainment with the Father; and preparing for their reception when -they pass into those mansions, and welcoming them one by one as they -pass hence. There you may see the glorious, celestial society -attending, admiring, extolling, worshipping, the Great Creator, the -Gracious Redeemer, and the Eternal Spirit, with uncessant, glorious, -and harmonious praise; you may see them burning in the delicious -flames of holy love, drawn out by the vision of the face of God, and -by the streams of love which he continually poureth out upon them; you -may see the magnetic attraction of the uncreated love, and the -felicitating closure of the attracted love of holy spirits, thus -united unto God by Christ, and feasting everlastingly upon him; you -may see the ravishments of joy, and the unspeakable pleasures, which -all these blessed spirits have in this transporting sight, and love, -and praise. You may see the ecstasies of joy which possess the souls -of those that are newly passed from the body, and escaped the sins and -miseries of this world, and find there such sudden ravishing -entertainment, unspeakable beyond their former expectations, -conceivings, or belief. You may see there with what wonder, what pity, -what loathing and detestation, those holy, glorified souls look down -upon earth, on the negligence, contempt, sensuality, and profaneness -of the dreaming and distracted world! You may see there what you shall -be for ever, if you be the holy ones of Christ, and where you must -dwell, and what you must do, and what you shall enjoy. All this you -may so know by sound believing, as to be carried to it as sincerely as -if your eyes had seen it, Heb. xi. 1; 2 Cor. v. 7. And yet can your -thoughts be idle, or carnal, or worldly and sinful, for want of work? -Are your meditations dry and barren for want of matter to employ them? -Doth the fire of love or other holy affections go out for want of fuel -to feed it? Are not heaven and eternity spacious enough for your minds -to expatiate in? Is not such a world as that sufficient for you to -study, with fresh and delectable variety of discoveries from day to -day? or that which is more delightful than variety? Would you have -more matter, or higher and more excellent matter, or sweeter and more -pleasant matter, or matter which doth nearlier concern yourselves? Get -that faith which all that shall be saved live by, which makes things -absent as operative (in some measure) as if they were present, and -that which will be as if it now were, and that which is unseen as if -it were now open to your eyes; and then your thoughts will want -neither matter to work upon, nor altogether an actuating excitation. - -If this were not enough, I might tell you what faith can see also in -hell, which is not unworthy of your serious thoughts.[303] What work -is there? what direful complaints and lamentations? what -self-tormentings, and what sense of God's displeasure, and for what? -But I will wholly pass this by, that you may see there is delightful -work enough for your thoughts, and that I set you no unpleasant task. - -[Sidenote: The work of love.] - -_Direct._ IV. Get but the love of God well kindled in your heart, and -it will find employment, even the most high and sweet employment, for -your thoughts. Yourselves shall be the judges, whether your love doth -not for the most part rule your thoughts, assigning them their work, -and directing them when, and how long to think on it. See but how a -lustful lover is carried after a beloved, silly piece of flesh! Their -thoughts will so easily and so constantly run after it, that they need -no spur! Mark in what a stream it carrieth them! how it feedeth and -quickeneth their invention, and elevateth an ordinary fancy into a -poetical and passionate strain! What abundance of matter can a lover -find, in the narrow compass of a dirty corpse, for his thoughts to -work on night and day! And will not the love of God then much more -fill and feast your thoughts? How easily can the love of money find -matter for the thoughts of the worldling from one year to another? It -is easy to think of any thing which you love. Oh what a happy spring -of meditation, is a rooted, predominant love of God! Love him -strongly, and you cannot forget him. You will then see him in every -thing that meets you; and hear him in every one that speaketh to you: -if you miss him, or have offended him, you will think on him with -grief; if you taste of his love, you will think of him with delight; -if you have but hope, you will think of him with desire, and your -minds will be taken up in seeking him, and in understanding and using -the means by which you may come to enjoy him. Love is ingenious, and -full, and quick, and active, and resolute; it is valiant, and patient, -and exceeding industrious, and delighteth to encounter difficulties, -and to appear in labours, and to show itself in advantageous -sufferings; and therefore it maketh the mind in which it reigneth -exceeding busy, and findeth the thoughts a world of work. If God be -not in all the thoughts of the ungodly, Psal. x. 4, it is because he -is not in his heart. He may be "nigh their mouths," but he is "far -from their reins," Jer. xii. 2. Do those men believe themselves, or -would they be believed by any one that is wise, who say they love God -above all, and yet neither think of him, nor love to think of him; but -are unwearied in thinking of their wealth, and honours, and the -pleasures of their flesh? "Consider this, ye that forget God, lest he -tear you in pieces, and there be none to deliver you," Psal. 1. 22. - -[Sidenote: Jesus Christ and all the work of redemption.] - -_Direct._ V. Soundly understand the wonderful mystery of man's -redemption, and know Jesus Christ, and you need not want employment -for your thoughts. For "in him are hid all the treasures of wisdom and -knowledge," Col. ii. 3. "He is the power of God, and the wisdom of -God," 1 Cor. i. 24. If the study of Aristotle, Plato, Plotinus, and -their numerous followers and commentators, can find work for the -thoughts of men that would know the works of God, or would be -accounted good philosophers, even for many years together, or a great -part of their lives, what work then may a christian find for his -thoughts in Jesus Christ, "who of God is made unto us wisdom, and -righteousness, and sanctification, and redemption," 1 Cor. i. 30. "For -it pleased the Father that in him should all fulness dwell," Col. i. -19. And therefore in him there is fulness of matter for our -meditations. As Paul "determined to know nothing" (or make ostentation -of no other knowledge) "but Christ crucified," 1 Cor. ii. 2; so if -your thoughts had nothing to work upon many years together, but Christ -crucified, they need not stand still a moment for want of most -suitable and delightful matter. The mystery of the incarnation alone, -may find you work to search and admire many ages! But if thence you -proceed to that world of wonderful matter which you may find in his -doctrine, miracles, example, sufferings, temptations, victories, -resurrection, ascension; and in his kingly, prophetical, and priestly -offices; and in all the benefits which he hath purchased for his -flock; oh, what full and pleasant work is here for the daily thoughts -of a believer! The soul may dwell here with continual delight, till it -say with Paul, Gal. ii. 20, "I am crucified with Christ, nevertheless -I live; yet not I, but Christ liveth in me: and the life which I now -live in the flesh, I live by the faith of the Son of God, who loved me -and gave himself for me." Therefore daily "bow your knees to the -Father of our Lord Jesus Christ, of whom the whole family in heaven -and earth is named, that he would grant you, according to the riches -of his glory, to be strengthened with might by his Spirit in the inner -man; that Christ may dwell in your hearts by faith; that ye, being -rooted and grounded in love, may be able to comprehend with all -saints, what is the breadth, and length, and depth; and height, and to -know the love of Christ, which passeth knowledge, that ye might be -filled with all the fulness of God," Eph. iii. 14-19. - -[Sidenote: The holy Scriptures.] - -_Direct._ VI. Search the holy Scriptures, and acquaint yourselves well -with the oracles of God, which are able to make you wise unto -salvation, and you will find abundant matter for your thoughts. If you -cannot find work enough for your minds, among all those heights and -depths, those excellencies and difficulties, it is because you never -understood them, or never set your hearts to search them. What -mysterious doctrines, how sublime and heavenly, are there for you to -meditate on as long as you live! What a perfect law, a system of -precepts most spiritual and pure! What terrible threatenings against -offenders are there to be matter of your meditations. What wonderful -histories of love and mercy! What holy examples! What a treasury of -precious promises, on which lieth our hope of life eternal! What full -and free expressions of grace! What a joyful act of pardon and -oblivion to penitent, believing sinners! In a word, the character of -our inheritance, and the law which we must be governed and judged by, -are there before us for our daily meditation! David, that had much -less of it than we, saith, "O how love I thy law! it is my meditation -all the day," Psal. cxix. 97. And God said to Joshua, "This book of -the law shall not depart out of thy mouth, but thou shalt meditate -therein day and night, that thou mayst observe to do according to all -that is written therein," Josh. i. 8. And Moses commanded the -Israelites, that "these words should be in their hearts, and that they -teach them diligently to their children, and talk of them when they -sat in their houses, and when they walked by the way, and when they -lay down, and when they rose up, and to write them on the posts of -their houses, and on their gates," &c. that they might be sure to -remember them, Deut. vi. 7. - -[Sidenote: Ourselves as we are God's work.] - -_Direct._ VII. Know thyself well as thou art the work of God, and in -thyself thou wilt find abundant matter for thy meditations. There thou -hast the natural image of God to meditate on and admire; even the noble -faculties of thy understanding and free will, and executive power. And -thou hast his moral or spiritual image to meditate on, if thou be not -unregenerate: even thy holy wisdom, will, and power, or thy holy light, -and love, and power with promptitude for holy practice; and all in the -unity of holy life.[304] And there thou hast his relative image to -meditate on; even thy being, 1. The lord or owner. 2. The ruler. 3. The -benefactor to the inferior creatures, and their end. Oh the world of -mysteries which thou carriest continually about thee in that little -room. What abundance of wonders are in thy body, which is fearfully and -wonderfully made! And the greater wonders in thy soul. Thou art thyself -the clearest glass that God is to be seen in under heaven, as thou art a -man and a saint! And therefore the worthiest matter for thy own -meditations (except that holy word, which is thy rule, and the holy -church, which is but a coalition of many such). What a shame is it, that -almost all men do live and die such strangers to themselves, as to be -utterly unacquainted with the innumerable excellencies and mysteries, -which God hath laid up in them; and yet to let their thoughts run out -upon vanities and toys, and complain of their barrenness, and want of -matter, to feed their better meditations. - -[Sidenote: Our sins and wants.] - -_Direct._ VIII. Be not a stranger to the many sins, and wants, and -weaknesses of thy soul, and thou never needest to be empty of matter -for thy meditations. And though these thoughts be not the sweetest, -yet thy own folly hath made them necessary. If thou be dangerously -sick, or but painfully sore, thou canst scarce forget it: if poverty -afflict thee with pinching wants, thy thoughts are taken up with cares -and trouble day and night. If another wrong thee, thou canst easily -think on it. And hast thou so often wronged thy God and Saviour, and -so unkindly vilified his mercy, and so unthankfully set light by -saving grace, and so presumptuously and securely ventured on his -wrath, and yet dost thou find a scarcity of matter for thy -meditations? Hast thou all the sins of thy youth and ignorance to -think on, and all the sins of thy rashness and sensuality, and of thy -negligence and sloth, and of thy worldliness and selfishness, ambition -and pride, thy passions and thy omissions, and all thy sinful -thoughts and words, and yet art thou scanted of matter for thy -thoughts? Dost thou carry about thee such a body of death? so much -selfishness, pride, worldliness, and carnality; so much ignorance, -unbelief, averseness to God, and backwardness to all that is spiritual -and holy; so much passion, and readiness to sin; and yet dost thou not -find enough to think on? Look over the sins of all thy life: see them -in all their aggravations; as they have been committed against -knowledge, or means and helps, against mercies and judgments, and thy -own vows or promises; in prosperity and under affliction itself; in -secret and with others; in thy general and particular calling, and in -all thy relations; in every place, and time, and condition that thou -hast lived in; thy sins against God directly, and thy injuries or -neglects of man: sins against holy duties, and sins in holy duties; in -prayer, hearing, reading, sacraments, meditation, conference, -reproofs, and receiving of reproofs from others: thy negligent -preparations for death and judgment; the strangeness of thy soul to -God and heaven.[305]--Is not here work enough for thy meditations? -certainly if thou think so, it is because thy heart never felt the -bitterness of sin, nor was ever yet acquainted with true repentance; -but the time is yet to come, that light must show thee what sin is, -and what thou art, and what thou hast done, and how full thy heart is -of the serpent's brood, and that thy sin must find thee out! Dost thou -not know that thy sins are as the sands of the shore, or as the hairs -upon thy head for number? and that every sin hath deadly poison in it, -and malignant enmity to God and holiness; and yet are they not enough -to keep thy thoughts from being idle? Judge by their language whether -it be so with penitents: Psal. li. 2, 3, "Wash me throughly from my -wickedness, and cleanse me from my sin; for I acknowledge my -transgressions, and my sin is ever before me." Psal. xl. 12, "For -innumerable evils have compassed me about; mine iniquities have taken -hold upon me, so that I am not able to look up: they are more than the -hairs of my head: therefore my heart faileth me." Psal. cxix. 57, "I -thought on my ways, and turned my feet unto thy testimonies." True -repentance is thus described: Ezek. xxxvi. 31, "Then shall ye remember -your own evil ways, and your doings that were not good, and shall -loathe yourselves in your own sight, for your own iniquities, and for -your abominations." Yea, God's forgiving and forgetting your sins, -must not make you forget them. Ezek. xvi. 60-63, "I will establish to -thee an everlasting covenant; then shalt thou remember thy ways and be -ashamed. And I will establish my covenant with thee; that thou mayst -remember, and be confounded, and never open thy mouth any more, -because of thy shame, when I am pacified towards thee for all that -thou hast done, saith the Lord God of hosts." - -[Sidenote: Satan's temptations.] - -_Direct._ IX. Be not a stranger to the methods, and subtleties, and -diligence of Satan, in his temptations to undo thy soul, and thou wilt -find matter enough to keep thy thoughts from idleness. He is thinking -how to deceive thee and destroy thee; and doth it not concern thee to -think how to defeat him and escape and save thyself? If the hare run -not as fast as the dog, he is like to die for it. Oh that thy eyes -were but opened to see the snares that are laid for thee in thy -nature, in thy temperature and passions, in thy interests, thy -relations, thy friends and acquaintance, and ordinary company; in thy -businesses, and possessions, thy house, and goods, and lands, and -cattle, and tenants, and servants, and all that thou tradest with, or -hast to do with; in thine apparel and recreations; in thy meat and -drink, and sleep, and ease, in prosperity and adversity; in men's good -thoughts, or bad thoughts of thee; in their praise and dispraise; in -their benefits and their wrongs; their favour and their falling out; -in their pleasing or displeasing thee; in thy thinking and in thy -speaking, and in every thing that thou hast to do with! Didst thou but -see all these temptations, and also see to what they tend, and whither -they would bring thee, thou wouldst find matter to cure the idleness -or impertinences of thy thoughts. - -[Sidenote: The whole world.] - -_Direct._ X. The world and every creature in it, which thou daily -seest, and which revealeth to thee the great Creator, might be enough -to keep thy thoughts from idleness. If sun, and moon, and stars; if -heaven and earth, and all therein, be not enough to employ thy -thoughts, let thy idleness have some excuse. I know thou wilt say, -that it is upon some of these things that thou dost employ them: yea, -but dost thou not first destroy, and mortify, and make nonsense of -that on which thou meditatest? Dost thou not first separate it from -God, who is the life, and glory, and end, and meaning of every -creature? Thou killest it, and turnest out the soul, and thinkest only -on the corpse; or on the creature made another thing as food for thy -sensual desires! As the kite thinketh on the birds and chickens, to -devour them to satisfy her greedy appetite; thus you can think of all -God's works, so far as they accommodate your flesh. But the world is -God's book, which he set man at first to read; and every creature is a -letter, or syllable, or word, or sentence, more or less, declaring the -name and will of God. There you may behold his wonderful almightiness, -his unsearchable wisdom, his unmeasurable goodness, mercy, and -compassions; and his singular regard of the sons of men! Though the -ungodly, proud, and carnal wits do but play with, and study the shape, -and comeliness, and order of the letters, syllables, and words, -without understanding the sense and end; yet those that with holy and -illuminated minds come thither to behold the footsteps of the great, -and wise, and bountiful Creator, may find not only matter to employ, -but to profit and delight their thoughts; they may be rapt up by the -things that are seen, into the sacred admirations, reverence, love, -and praise of the glorious Maker of all, who is unseen: and thus to -the sanctified all things will be sanctified; and the study of common -things will be to them divine and holy. - -[Sidenote: Providence about the world.] - -_Direct._ XI. Be not a stranger to, or neglectful disregarder of, the -wonders of providence in God's administrations in the world, and thou -wilt find store of matter for thy thoughts. The dreadfulness of -judgments, the delightfulness of mercies, the mysteriousness of all, -will be matter of daily search and admiration to thee. Think of the -strange preservations of the church; of a people hated by all the -world! how such a flock of lambs is kept in safety, among so many -ravenous wolves. Think of God's sharp afflictions of his offending -people; of his severe consuming judgments exercised sometimes upon the -wicked, when he means to set up here and there a monument of his -justice, for the warning of presumptuous sinners. Go see how the -wicked are deceived by befooling pleasures, and how the prosperity of -fools destroyeth them, Prov. i. 32; how they flourish to-day as a -green bay-tree, Psal. xxxvii. 35, or as the flower of the field; and -then go into the sanctuary and see their end, how to-morrow they are -cut down and withered, and the place of their abode doth know them no -more. Go see how God delighteth to abase the proud, and to "scatter -them in the imagination of their hearts; to put down the mighty from -their seats, and to exalt them of low degree; to fill the hungry with -good things, and to send the rich empty away," Luke i. 51-53. "How -great are his signs! and how mighty are his wonders! His kingdom is an -everlasting kingdom," Dan. iv. 3. "He ruleth in the kingdom of men, -and giveth it to whomsoever he will," ver. 26, 32. "For wisdom and -might are his: and he changeth the times and the seasons: he removeth -kings, and setteth up kings: he giveth wisdom unto the wise, and -knowledge to them that know understanding. He revealeth the deep and -secret things; he knoweth what is in darkness, and the light dwelleth -with him," Dan. ii. 20-22. "The Lord is known by the judgment which he -executeth; the wicked is snared in the work of his own hand," Psal. -ix. 16. Mark how the upright are afflicted daily, and how the feet of -violence trample on them; and yet how they rejoice, and adhere to that -God who doth afflict them, and pity and pray for their miserable -persecutors and oppressors; and how "all things do work together for -their good," Rom. viii. 28. "Wonderful are all the works of God, -sought out of them that have pleasure therein," Psal. cxi. 2. The -histories of former ages, and the observation of the present, may show -thee a world of matter for thy thought.[306] - -[Sidenote: God's image.] - -_Direct._ XII. Understand all the lineaments and beauty of God's image -upon a holy soul, the excellency and use of every grace, and the -harmony of all; and thou wilt have store of profitable matter for thy -thoughts. Know the nature of every grace, and the place and order of -it, and the office, use, and exercise of it; and the means and -motives, the opposites, dangers, and preservatives of it: know it as -God's image, and see and love thy Maker, and Redeemer, and Regenerator -in it: know how God loveth it, and how useful it is to our serving and -honouring him in the world; and how deformed and vile a thing the soul -is, that is without it: know well what faith is; what wisdom and -prudence are; what repentance, and humility, and mortification are; -what hope, and fear, and desire, and obedience, and meekness, and -temperance, and sobriety, and chastity, and contentation, and justice, -and self-denial are; especially know the nature and force of love to -God, and to his servants, and to neighbours, and to enemies: know what -a holy resignation and devotedness to God are; and what are -watchfulness, diligence, zeal, fortitude, and perseverance, patience, -submission, and peace: know what the worth, and use, the helps, and -hinderances of all these are, and then your thoughts will not be idle. - -[Sidenote: The daily motions of the Spirit.] - -_Direct._ XIII. If thou be not a stranger to the Spirit of grace, or a -neglecter of his daily motions, and persuasions, and operations on thy -heart, the attendance and improvement of them will keep thy thoughts -from rusty idleness and a vagrant course. It is not a small matter to be -daily entertaining so noble a guest, and daily observing the offers and -motions of so great a Benefactor; and daily receiving the gifts of so -bountiful a Lord, and daily accepting his necessary helps; and daily -obeying the saving precepts of so great and beneficent a God. If you -know how insufficient you are without him, to will or to do, to -perform, or to think, or purpose any good, and that all your sufficiency -is of him.[307] If you knew that it is the great skill and diligence -requisite in all that will sail successively to the desired land of -rest, to know the winds of the Spirit's helps, and to set all your sails -to the right improvement of them, and to bestir you while such gales -continue, you would find greater work than wandering for your thoughts. - -[Sidenote: All our duty to God and man.] - -_Direct._ XIV. Be not ignorant or neglective of that frame and course -of holy duty to God and man, in which all your lives should be -employed; and you cannot want matter to employ your thoughts upon. -Your pulse, and breath, and natural motions, will hold on whether you -think of them or not; but so will not moral, holy motion, for that -must be rational and voluntary. You have all the powers of soul and -body, to exercise either upon God or for God. You must know him, fear -him, love him, obey him, trust him, worship him, pray to him, praise -him, give thanks to him, bewail your sins, and hear his word, and -reverently use his name and day. And is not the understanding and -learning how to do all this, and the seasonable, serious practice of -it all, sufficient to keep the thoughts from idleness? Oh what a deal -of work doth a serious christian find for his thoughts, about some one -of these! about praying aright, or hearing, or receiving the sacrament -of Christ's body and blood aright! But besides all these, what a deal -of duty have you to perform, to magistrates, pastors, parents, -masters, and other superiors; to subjects, people, children, servants, -and other inferiors; to every neighbour, for his soul, his body, his -estate, and name; and to do to all as you would be done by. And -besides all this, how much have you to do directly for yourselves; for -your souls, and bodies, and families, and estates! against your -ignorance, infidelity, pride, selfishness, sensuality, worldliness, -passion, sloth, intemperance, cowardice, lust, uncharitableness, &c. -Is not here matter for your thoughts? - -[Sidenote: All our particular mercies.] - -_Direct._ XV. Overlook not that life full of particular mercies, which -God hath bestowed on yourselves, and you will find pleasant and -profitable matter for your thoughts. To spare me the labour of repeating -them, look back to chap. iii. direct. xiv. Think of that mercy which -brought you into the world, and chose your parents, your place, and your -condition; which brought you up, and bore with you patiently in all your -sins, and closely warned you of every danger: which seasonably afflicted -you, and seasonably delivered you, and heard your prayers in many a -distress: which hath yet kept the worst of you from death and hell; and -hath regenerated, justified, adopted, and sanctified those that he hath -fitted for eternal life. How many sins he hath forgiven! How many he -hath in part subdued! How many and suitable helps he hath vouchsafed -you! From how many enemies he hath saved you! How oft he hath delighted -you by his word and grace! What comforts you have had in his servants -and ordinances, in your relations and callings! His mercies are -innumerable, and yet do your meditations want matter to supply them? If -I should but recite the words of David in many thankful psalms, you -would think mercy found his thoughts employment. - -[Sidenote: The account at judgment.] - -_Direct._ XVI. Foresee that exact and righteous judgment, which -shortly you have to undergo; and it will do much to find you -employment for your thoughts. A man that must give an account to God -of all that he hath done, both good and evil, and knoweth not how -soon, for aught he knows before to-morrow, methinks should find -himself something better than vanity to think on! Is it nothing to be -ready for so great a day? To have your justification ready? your -accounts made up? your consciences cleansed and quieted on good -grounds? To know what answer to make for yourselves against the -accuser? To be clear and sure that you are indeed regenerate, and have -a part in Christ, and are washed in his blood, and reconciled to God, -and shall not prove hypocrites and self-deceivers in that trying day! -when it is a sentence that must finally decide the question, whether -we shall be saved or damned; and must determine us to heaven or hell -for ever; and you have so short and uncertain a time for your -preparation: will not this administer matter to your thoughts? If you -were going to a judgment for your lives, or all your estates, you -would think it sufficient to provide you matter for your thoughts by -the way. How much more this final, dreadful judgment! - -[Sidenote: Our afflictions.] - -_Direct._ XVII. If all this will not serve the turn, it is strange if -God call not home your thoughts, by sharp afflictions: and methinks the -improvement of them, and the removal of them, should find some -employment for your thoughts. It is time then to "search and try your -ways, and turn again unto the Lord," Lam. iii. 4. To find out the Achan -that troubleth your peace, and know the voice of the rod, and what God -is angry at, and what it is that he calleth you to mind! To know what -root it is that beareth these bitter fruits; and how they may be -sanctified to make you conformable to Christ, and "partakers of his -holiness," Heb. xii. 10. Besides the exercise of holy patience and -submission, there is a great deal of work to be done in sufferings; to -exercise faith, to honour God, and the good cause of our suffering, and -to humble ourselves for the evil cause, and to get the benefit. And if -you will not meditate of the duty, you shall meditate of the pain, -whether you will or not; and say, as Lam. iii. 17-20, "I forgat -prosperity: and I said, My strength and my hope is perished from the -Lord: remembering mine affliction and my misery, the wormwood and the -gall: my soul hath them still in remembrance, and is humbled in me." Put -not God to remember you by his spur, and help your meditations by so -sharp a means! "Therefore did he consume their days in vanity, and their -years in trouble: when he slew them, then they sought him, and they -returned and inquired early after God: and they remembered that God was -their rock, and the high God their Redeemer," Psal. lxxviii. 33-35. - -[Sidenote: The business of your callings.] - -_Direct._ XVIII. Be diligent in your callings, and spend no time in -idleness, and perform your labours with holy minds, to the glory of -God, and in obedience to his commands, and then your thoughts will -have the less leisure and liberty for vanity or idleness. Employments -of the body will employ the thoughts: they that have much to do have -much to think on; for they must do it prudently, and skilfully, and -carefully, that they may do it successfully; and therefore must think -how to do it. And the urgency and necessity of business will almost -necessitate the thoughts, and so carry them on and find them work -(though some employments more than others). And let none think that -these thoughts are bad or vain because they are about worldly things; -for if our labours themselves be not bad or vain, then neither are -those thoughts which are needful to the well-doing of our work. Nor -let any worldling please himself with this, and say, My thoughts are -taken up about my calling; for his calling itself is perverted by him, -and made a carnal work to carnal ends, when it should be sanctified. -That the thoughts about your labours may be good, 1. Your labours -themselves must be good, performed in obedience to God, and for the -good of others, and to his glory. 2. Your labours and thoughts must -keep their bounds, and the higher things must be still preferred, and -sought, and thought on in the first place. And your labours must so -far employ your thoughts as is needful to the well-doing of them; but -better things must be thought on, in such labours as leave a vacancy -to the thoughts. But diligence in your calling is a very great help to -keep out sinful thoughts, and to furnish us with thoughts which in -their place are good. - -[Sidenote: All ordinances and means of grace.] - -_Direct._ XIX. You have all God's spiritual helps and holy ordinances -to feed your meditations, and to quicken them, which should be used -when your minds grow dull or barren. When your minds are empty, and -you cannot pump up plentiful matter for holy thoughts, the reading of -a seasonable book, or conference with a full experienced christian, -will furnish you with matter: so will the hearing of a profitable -sermon: and sometimes prayer will do more than meditation. And -weak-headed persons, of small knowledge and shallow memories, must -fetch the matter of their meditations thus more frequently from -reading and conference than others need to do: as they can hold but -little at a time, so they must go the ofter; as he that goeth to the -water with a spoon or a dish, must go ofter than they that go with a -more capacious vessel. Others can carry a storehouse of meditation -still about them; but persons of very small knowledge and memory, must -have their meditations fed by others, as infants by the spoon. -Therefore a little and often is the best way, both for their reading -or hearing, and for their holy thoughts. How great a mercy is it, that -weak christians have such store of helps; that when their heads are -empty, they have books and friends that are not empty, from whence -they may fetch help as they want it; and that their hearts are not -empty of the love of God, which inclineth them to do more, than their -parts enable them to do. - -[Sidenote: The miserable sinful world.] - -_Direct._ XX. If all these do not sufficiently furnish your -meditations, look through the world, and see what a multitude of -miserable souls do call for your compassion and daily prayers for -their relief. Think on the many nations that lie in the darkness of -idolatry and infidelity! It is not past the sixth part of the world -that are christians of any sort. The other five parts are heathens, -and Mahometans, and some few Jews. And of this sixth part, it is but a -small part that are reformed from popery, and such corruptions as the -eastern and southern christians also are too much defiled with. And in -the reformed churches, how common are profaneness and worldliness, and -how few are acquainted with the power of godliness! What abundance of -ignorant and ungodly persons are there, who hate the power and -practice of that religion, which they profess themselves they hope to -be saved by (as if they hoped to be saved for hating, persecuting, and -disobeying it). And among those that seem more serious and obedient, -how many are hypocrites! And how many are possessed with pride and -self-conceitedness, which break forth into unruliness, contentions, -and uncharitableness, factions, and divisions in the church! How many -christians are ignorant, passionate, weak, unprofitable, and too many -scandalous! And how few are judicious, prudent, heavenly, charitable, -peaceable, humble, meek, laborious, and fruitful, who set themselves -wholly to be good and to do good! And of these few, how few are there -that are not exercised under heavy afflictions from God, or cruel -persecutions from ungodly men! What tyranny is exercised by the Turk -without, and the pope within, upon the sincerest followers of Christ! -Set all this together, and tell me whether thy compassionate thoughts -or thy prayers do need to go out for want of fuel or matter to feed -upon from day to day? - - - _Tit._ 3. _Directions how to make good Thoughts effectual: - or, General Directions for Meditation._ - -Here some directions are preparatory, and some about the work itself. - -_Direct._ I. Be sure that reason maintain its authority in the command -and government of your thoughts; and that they be not left masterless -to fancy, and passion, and objects, to carry them which way they -please. Diseased, melancholy, and crazed persons have almost no power -over their own thoughts. They cannot command them to what they would -have them exercised about, nor call them off from any thing they run -out upon; but they are like an unruly horse, that hath a weak rider, -or hath cast the rider; or like a masterless dog, that will not go or -come at your command. Whereas our thoughts should be at the direction -of our reason, and the command of the will, to go and come off as soon -as they are bid. As you see a student can rule his thoughts all day; -he can appoint them what they shall meditate on, and in what order, -and how long; so can a lawyer, a physician, and all sorts of men about -the matters of their arts and callings. And so it should be with a -christian about the matters of his soul. All rules of direction are to -little purpose with them, whose reason hath lost its power in -governing their thoughts. If I tell a man that is deeply melancholy, -Thus and thus you must order your thoughts, he will tell me that he -cannot; his thoughts are not in his power. If you would give never so -much he is not able to forbear thinking of that which is his -disturbance, nor to command his thoughts to that which you direct him, -nor to think, but as he doth, even as his disease and trouble moveth -him. And what good will precepts do to such? Grace, and doctrine, and -exhortation work by reason and the commanding will. If a holy person -could manage his practical, heart-raising meditations, but as orderly, -and constantly, and easily as a carnal, covetous preacher can manage -his thoughts in studying the same things, for carnal ends, (to make a -gain of them or to win applause,) how happily would our work go on! -And is it not sad to think that carnal ends should do so much more -than spiritual, about the same things? - -_Direct._ II. Carefully avoid the disease of melancholy; for that -dethroneth reason, and disableth it to rule the thoughts. Distraction -wholly disableth; but melancholy disableth only in part, according to -the measure of its prevalency; and therefore leaveth some room for -advice. - -_Direct._ III. Take heed of sloth and negligence of the will, whereby -the directions of reason will be unexecuted, for want of resolution -and command; and so every temptation will carry away the thoughts. A -lazy coachman will let the horses go which way they list, because he -will not strive with them; and will break his neck to save his labour. -If, when you feel unclean or worldly thoughts invade your minds, you -will not give your wills the alarm, and rise up against them, and -resolutely command them out; you will be like a lazy person that lieth -in bed while he seeth thieves robbing his house, and will let all go -rather than he will rise and make resistance (a sign that he hath no -great riches to lose, or else he would stir for it). And if you see -your duty, on what your thoughts should be employed, and will not -resolutely call them up, and command them to their work, you will be -like a sluggard that will let all his servants lie in bed, as well as -he, because he will not speak to call them. You see by daily -experience, that a man's thoughts are much in the power of his will, -and made to obey it. If money and honour, or the delight of knowing, -can cause a wicked preacher to command his own thoughts on good -things, as aforesaid; you may command yours to the same things, if you -will but as resolutely exercise your authority over them. - -_Direct._ IV. Use not your thoughts to take their liberty and be -ungoverned; for use will make them headstrong, and not regard the -voice of reason; and it will make reason careless and remiss. Use and -custom have great power on our minds; where we use to go, our path is -plain; but where there is no use, there is no way. Where the water -useth to run there is a channel. It is hard ruling those that are used -to be unruly. If use will do so much with the tongue, (as we find in -some that use to curse, and swear, and speak vainly, and in others -that use to speak soberly and religiously; in some that by use can -speak well in conference, preaching or praying many hours together, -when others that use it not can do almost nothing that way,) why may -it not much prevail with the thoughts? - -_Direct._ V. Take heed lest the senses and appetite grow too strong, -and master reason; for if they do, they will at once dispossess it of -the government of the thoughts, and will brutishly usurp the power -themselves. As, when a rebellious army deposeth a king, they do not -only cast off the yoke of subjection themselves, but dissolve the -government as to all other subjects, and usually usurp it themselves, -and make themselves governors. If once you be servants to your fleshly -appetites and sense, your thoughts will have other work to do, and -another way to go, when you call them to holy and necessary things; -especially when the enticing objects are at hand. You may as well -expect a clod to ascend like fire, or a swine to delight in -temperance, as a glutton, or drunkard, or fornicator, to delight in -holy contemplation. Reason and flesh cannot both be the governors. - -_Direct._ VI. Keep under passions, that they depose not reason from the -government of your thoughts. I told you before how they cause evil -thoughts; and as much will they hinder good. Four passions are especial -enemies to meditation: 1. Anger. 2. Perplexing grief. 3. Disturbing -fear. 4. But above all, excess of pleasure in any worldly, fleshly -thing. Who can think that the mind is fit for holy contemplation, when -it flames with wrath, or is distracted with grief and care, or trembleth -with fear, or is drunk with pleasure? Grief and fear are the most -harmless of the four; yet all hinder reason from governing the thoughts. - -_Direct._ VII. Evil habits are another great hinderance of reason's -command over our thoughts; labour therefore diligently for the cure of -this disease. Though habits do not necessitate, they strongly incline; -and when every good thought must go against a strong and constant -inclination, it will weary reason to drive on the soul, and you can -expect but small success. - -_Direct._ VIII. Urgent and oppressing business doth almost necessitate -the thoughts; therefore avoid as much as you can such urgencies, when -you would be free for meditation. Let your thoughts have as little -diverting matter as may be, at those times when you would have them -entire and free for God. - -_Direct._ IX. Crowds and ill company are no friends to meditation; -choose therefore the quietness of solitude when you would do much in -this. As it is ill studying in a crowd, and unseasonable before a -multitude to be at secret prayer (except some short ejaculations); so -is it as unmeet a season for holy meditation. The mind that is fixedly -employed with God, or about things spiritual, had need of all possible -freedom and peace, to retire into itself, and abstract itself from -alien things, and seriously intend its greater work. - -_Direct._ X. Above all, take heed of sinful interests and designs; for -these are the garrison of Satan, and must be battered down before any -holy cogitations can take place. He that is set upon a design of -rising, or of growing rich, hath something else to do than to -entertain those sober thoughts of things eternal, which are -destructive of his carnal design. - -_Direct._ XI. The impediments of reason's authority being thus removed, -distinguish between your occasional and your stated, ordinary course of -thoughts. And as your hands have their ordinary, stated course of -labour, and every day hath its employment which you fore-expect, so let -your thoughts know where is their proper channel, and their every day's -work; and let holy prudence appoint out proportionable time and service -for them. What a life will that man live, that hath no known course of -labour, but only such as he is accidentally called to! His work must -needs be uncertain, various, unprofitable, and uncomfortable, and next -to none. And he that hath not a stated course of employment for his -thoughts, will have them to do him little service. Consider first how -much of the day is usually to be spent in common business; and then -consider, whether it be such as taketh up your thoughts as well as your -hands, or such as leaveth your thoughts at liberty: as a lawyer, a -physician, a merchant, and most tradesmen, must employ their thoughts to -the well-doing of their work; and these must be the more desirous of a -seasonable, vacant hour for meditation, because their thoughts must be -otherwise employed all the rest of the day. But a weaver, a tailor, and -some other tradesmen, and day-labourers, may do their work well, and yet -have their thoughts free for better things a great part of the day; -these must contrive an ordinary way of employment for their thoughts, -when their work doth not require them; and they need no other time for -meditation. The rest must entertain some short, occasional meditations, -intermixed with their business; but they cannot then have time for more -solemn meditation (which differeth from the other, as a set prayer from -a short ejaculation; or a sermon from an occasional short discourse). -They that have more time for their thoughts, must beforehand prudently -consider, how much time it is best to spend in meditation, for the -increase of knowledge, and how much for the exercise of holy affections, -and on what subject, and in what order; and so to know their ordinary -work. - -_Direct._ XII. Lay yourselves under the urgency of necessity, and the -power of those motives which should most effectually engage your -thoughts. In the aforesaid instance, what is it that makes a wicked -preacher that he can study divine things orderly from year to year, -but that he is still under the power of his carnal motives, profit and -honour, and some delight? And if you will put yourselves habitually -and statedly also under the sense and power of your far greater -motives, as always perceiving how much it doth concern you, for -yourselves, and others, and the honour of God; this would be a -constant poise and spring, which being duly wound up, would keep the -wheels in equal motion. - -_Direct._ XIII. Thus you must make the service of your Master, and the -saving of yourselves and others, your business in the world, which you -follow daily as your ordinary calling, and then it will carry on your -thoughts. Whereas he that serveth God but on the by, with some -occasional service, will think on him or his work but on the by, with -some occasional thoughts. A close and diligent course of holy living, is -the best help to keep a constant, profitable course of holy thinking. - -_Direct._ XIV. The chief point of skill and holy wisdom, for this and -other religious duties, is, to take that course which tends to make -religion pleasant, and to draw your souls to delight in God, and to -take heed of that which would make all grievous to you. It will be -easy and sweet to think of that which you take pleasure in. But if -Satan can make all irksome and unpleasant to you, your thoughts will -avoid it as you do a carrion when you stop your nose and haste away. -Psal. civ. 34, saith the psalmist, "My meditation of him shall be -sweet; I will be glad in the Lord." - - - _Directions about the work itself._ - -_Direct._ I. As you must never be unfurnished of holy store, so you -must prudently make choice of your particular subject. As the choice -of a fit text is half a good sermon; so the choice of the fittest -matter for you is much of a good meditation. Which requireth some good -acquaintance both with the truth, and with yourselves. - -[Sidenote: The order of subjects to be meditated on, as to their -excellency.] - -_Direct._ II. To this end you must know in their several degrees, what -subjects are in themselves most excellent to be meditated on. As the -first and highest is the most blessed God himself, and the glorious -person of our Redeemer, and the New Jerusalem or heaven of glory, -where he is revealed to his saints. And then, the blessed society -which there enjoyeth him, and the holy vision, love, and joy, by which -he is enjoyed. And next is the wonderful work of man's redemption, and -the covenant of grace, and the sanctifying operations of the Holy -Ghost, and all the graces that make up God's image on the soul. And -then is the state and privileges of the church, which is the body of -Christ, for whom all this is done and prepared. And next is the work -of the gospel, by which this church is gathered, edified, and saved. -And then, the matter of our own salvation, and our state of grace, and -way to life. And then, the salvation of others. And then, the common, -public good, in temporal respects. And then, our personal, bodily -welfare. And next, the bodily welfare of our neighbours. And lastly, -those things that do but remotely tend to these. This is the order of -desirableness and worth, which will tell you what should have -estimative precedency in your thoughts and prayers. - -_Direct._ III. You must also know what subject is then most seasonable -for your thoughts, and refuse even an unseasonable good. For good may -be used by unseasonableness to do hurt. It may be thrust in by the -tempter, on purpose to divert you from some greater good, or to mar -some other duty in hand; so he will oft put in some good meditation to -turn you from a better, or in the midst of sermon or prayer: or if he -see you out of temper to perform a duty of meditation, or that you -have no leisure, without neglecting your more proper work, he will -then drive you on, that by the issue he may discourage and hurt you, -and make the duty unprofitable and grievous to you, and make you more -averse to it afterwards. Untimely duty may be no duty, but a sin, -which is covered with the material good. As the Pharisees' -sabbath-rest was, when mercy called them to violate it. - -_Direct._ IV. Examine well, and determine of the end and use of your -meditations, before you set upon them, and then labour to fit them to -that special end. The end is first in the intention, and from the love -of it the means are chosen and used. If it be knowledge that you are -to increase, it is evidence of truth, with the matter to be known, in -a convincing, scientifical way, that you must meditate on. If it be -divine belief that is to be increased or exercised, it is divine -revelations, both matter, and evidence of credibility, which you have -to meditate on. If you would excite the fear of God, you have his -greatness, and terribleness, his justice, and threatenings to meditate -on. If you would excite the love of God, you have his goodness, mercy, -Christ, and promises to meditate on. If you would prepare for death -and judgment, you have your hearts to try, your lives to repent of, -your graces to discover, and revive, and exercise, and your soul's -diseases to feel, and the remedies to apply: so whenever you mean to -make any thing of a set meditation, determine first of the end, and by -it of the means. - -_Direct._ V. Clear up the truth of things to your minds as you can, -before you take much pains to work them on your affections, lest you -find after that you did but misinform yourselves, and bestow all your -labour in vain, to make deluding images on your minds, and bring your -affections to bow before them. As many have done by espousing errors, -who have laid out their zeal upon them many years together, and made -them the reason of hatred, and contention, and bitter censurings of -opposing brethren; and have made parties, and divisions, and -disturbances in the church for them, and after so many years' zealous -sinning, have found them to be but like Michal's image, a man of straw -instead of David; and that they made all this filthy pudder but in a -dream. - -_Direct._ VI. Next labour to perceive the weight of every thing you -think on, be it good or evil: and to that end be sure, that God and -eternity be taken in, in every meditation, and all things judged of as -they stand related to God, and to your eternal state; which only can -give you the true estimate and sense of good and evil: there will -still the life, and soul, and power be wanting in your most excellent -meditations, further than God is in them, and they are divine. When -you meditate on any Scripture truth, think of it as a beam from the -Eternal Light, indited by the Holy Ghost, to lead men by obedience to -felicity. Behold it with reverence, as a letter or message sent from -heaven, and as a thing of grand importance to your souls. When you -meditate of any grace, think on it as a part of the image of God, -implanted and actuated by the Holy Ghost, to advance the soul into -communion with God, and prepare it for him. When you meditate on any -duty, remember who commandeth it, and whom you are chiefly to respect -in your obedience; and what will be the end of obeying or disobeying. -When you meditate on any sin, remember that it is the defacing or -privation of God's image, and the rebel that riseth up against him in -all his attributes, to depose him from the government of the soul and -of the world; and foresee the end to which it tendeth. Take in God, if -you would feel life and power in all that you meditate on. - -_Direct._ VII. Let your ordinary meditations be on the great and -necessary things; and think less frequently on the less necessary -matters. Meditation is but a means to a further end: it is to work -some good upon the soul: use therefore those subjects which are most -powerful and fit to work it. Great truths will do great works upon the -heart. They are usually the surest and most past controversy and -doubt. There is more weight, and substance, and power in one article -of the creed, or one petition of the Lord's prayer, or one commandment -of the decalogue, to benefit the soul, than in abundance of the -controverted opinions which men have troubled themselves and others -with in all ages; as one purse of gold will buy more than a great -quantity of farthings. Meditating on great and weighty truths, makes -great and weighty christians. And meditating inordinately on light and -controverted opinions, makes light, opinionative, contentious -professors. Little things may have their time and place, but it must -be but little time and the last place; except when God maketh any -little thing to be the matter of our lawful calling and employment (as -all the common matters of the world are little); and then they may -have a larger proportion of our time, though still they must have the -lowest place in our estimation and in our hearts. - -_Direct._ VIII. Whenever you are called to meditate on any smaller -truth or thing, see that you take it not as separated from the -greater, but still behold it as connexed to them, and planted and -growing in them, and receiving their life and beauty from them; so -that you may still preserve the life and interest of the greatest -matters in your hearts, and may not mortify the least, and turn it -into a deceit or idol. We are to climb upwards, and not to descend -downwards: and therefore we begin at the body of the tree, and so pass -up to the few and greatest boughs; and thence to the smaller numerous -branches, which as they are hard to be discerned, numbered, and -remembered, so are they not all strong enough to bear us; but are -fitted rather to be looked on, than trodden and rested on. But if you -take them not as growing from the greater boughs, but cut them off, -they lose their life, and beauty, and fruitfulness. If all the -controversies in the church had been managed with due honour and -preservation of holiness, charity, unity, peace, and greater truths; -and if all the circumstantials in religion had been ordered with a -salvo, and due regard, and just subserviency to the power and -spirituality of holy worship, the christian world would have had more -life, and strength, and fruitfulness, and less imagery, unholy, -ludicrous compliment, and hypocrisy. - -_Direct._ IX. Let the end and order of your meditations be first for -the settling of your judgments, and next for the resolving and -settling of your wills, and thirdly, for the reforming and bettering -of your lives; and, but in the fourth place, after all these, for the -raising of your holy passions or lively feeling; which must have but -its proper room and place. But indeed where some of these are done -already, they may be supposed, and we may proceed to that which is yet -to do. As if you know what is sin and duty, but do it not, your -meditation must be, not to make you know what you knew not, but first -to consider well of what you know, and set the powerful truth before -you; and then labour hereby to bring your wills to a fixed resolution -of obedience. But if it be a truth whose principal use is on the will -and affections, (as to draw up the heart to the love of God, by the -meditating on his attractive excellencies,) then the most pains must -there be taken. Of which see chap. iii. direct. xi. - -_Direct._ X. Turn your cogitations often into soliloquies; methodically -and earnestly preaching to your own hearts, as you would do on that -subject to others if it were to save their souls.[308] As this will keep -you in order, from rambling and running out, and will also find you -continual matter, (for method is a wonderful help both to invention, -memory, and delight,) so it will bring things soonest to your -affections: and earnest pleading of convincing reasons with our own -hearts, is a powerful way to make the fire burn, and to kindle desire, -fear, love, hatred, repentings, shame, sorrow, joy, resolution, or any -good effect. Convictions, upbraidings, expostulations, reprehensions, -and self-persuasions may be very powerful; when a dull way of bare -thinking is but like a dull way of preaching, without any lively -application, which little stirs the hearers. Learn purposely of the -liveliest books you read, and of the best and liveliest preachers you -hear, to preach to your hearts, and use it orderly, and you will find it -a most powerful way of meditating. - -_Direct._ XI. Turn your meditations often into ejaculatory prayers and -addresses unto God; for that will keep you reverent, serious, and -awake, and make all the more powerful, because the more divine. When -you meditate on sin, turn sometimes to God, by penitent lamentation, -and say, Lord, what a wretch and rebel was I to entertain such an -enemy of thine in my heart! and for nothing to offend thee and violate -thy laws! O pardon, O cleanse me, O strengthen me! Conquer and cast -out this odious enemy of thee and me. So when you are seeking to -excite or exercise any grace, send up a fervent request to God to show -his love and power upon thy dead and sluggish heart, and to be the -principal agent in a work which is so much his own. Prayer is a most -holy duty, in which the sold hath so nearly to do with God, that if -there be any holy seriousness in the heart, it will be thus excited: a -dull and wandering mind will bear some reverence to God; and therefore -interest him in all. - -_Direct._ XII. Let every meditation be undertaken in a humble sense of -thy own insufficiency, with a believing dependence on thy Head and -Saviour, to guide and quicken thee by his Holy Spirit, and to cover -the infirmities of thy holiest thoughts. Whatever good is written upon -our hearts, must be "written by the Spirit of the living God:" and -this "trust we must have through Christ to God-ward: not that we are -sufficient of ourselves to think any thing as of ourselves; but our -sufficiency is of God," 2 Cor. iii. 3-5. How heavily will all go on, -or rather how certainly shall we labour in vain, and cast off all, if -Christ cast us off, and leave us to ourselves! Think not that your -life and strength are radically in yourselves: go to him by renewed -acts of faith, by whom you must be quickened. - -_Direct._ XIII. Let not your holy thoughts be so seldom as to keep you -strange to the matter of your meditations, nor so short as to be gone -before you have made any thing of it. Now and then a cursory thought -will not acquaint the soul with God, nor bring it to a habit and -temperament of holiness. Whereas that which you think on frequently and -seriously, as your business and delight, will become the nutriment and -nature of your souls; as the air which we daily breathe in, and the food -which we daily live upon, do to our bodies. And you will find that as -use will breed skill and strength, so it will cause such acquaintance -and familiarity, as will very much tend to the fruit and comfort of the -work. Whereas they that only cast now and then a look at God and -holiness, or are seldom and short in holy thoughts, do lose so quickly -the little which they get, that it makes no great alteration on them. - -_Direct._ XIV. Yet do not overdo in point of violence or length; but -carry on the work sincerely according to the abilities of your minds and -bodies; lest going beyond your strength, you craze your brains, and -discompose your minds, and disable yourselves to do any thing at all. -Though we cannot estimatively love God too much, yet is it possible to -think of him with too much passion, or too long at once; because it may -be more than the spirits and brain can bear; and if once they be -overstrained, if they break not, like a lute-string screwed too high, -they will be like a leg that is out of joint, that can pain you, but not -bear you. While the soul rideth on so lame or dull a horse as the body -is, it must not go the pace which it desireth, but which the body can -bear; or else it may quickly be dismounted, or like one that rideth on a -tired horse. It is not the horse that goeth at first with chafing heat -and violence, which will travel best; but you must put on in the pace -that you are able to hold out. You little know how lamentable and -distressed a case you will be in, or how great an advantage the tempter -hath, if once he do but tire you by overdoing! - -_Direct._ XV. Choose not unnecessarily or ordinarily the bitterest or -most unpleasant subjects for your meditation, lest you make it grow a -burden to you; but dwell most on the sweet, delightful thoughts of the -infinite love of God revealed by Christ, and the eternal glory purchased -by him, and the wonderful helps and mercies in the way. As it is the -gospel which Christ's ministers must preach to others, so it is the -gospel which in your meditations you must preach most to yourselves. It -is love and pleasure which you must principally endeavour to excite: and -you must do it by contemplating amiableness and felicity, the objects of -love and pleasure. For the thoughts of terror, and wrath, and misery, -are unfit to stir up these: though to the unconverted, dull, secure, -presumptuous, or sensual sinner, such thoughts are very necessary to -awake him, and prepare him for the thoughts of love and peace. It is the -principal part of this art, to keep off loathing and averseness, and to -keep up readiness and delight. - -_Direct._ XVI. When you are in company, let out the fruit of your -secret meditations, in holy, edifying discourse. Gather not for -yourselves only, but that you may communicate to others. The "good -scribe instructed to the kingdom of God," must "bring forth out of his -treasure things new and old," Matt. xiii. 52. That is good which doth -good. God is communicative; and the best men are likest to him: nay, a -fluent discourse sometimes is a great instructor to ourselves, and -bringeth those things into our minds with clearness, which long -meditation would not have done. For one thing leadeth in another; and -in a warm discourse the spirits are excited, and the understanding and -memory are engaged to a close attention; so that just in the speaking, -we have oftentimes such a sudden appearance of some truth, which -before we took no notice of, that we find it is no small addition to -our knowledge, which comes in this way. As some find that vocal prayer -doth more excite them, and keep the mind from wandering, than mere -mental prayer doth; so free discourse is but a vocal meditation. And -what man's thoughts are not more guilty of disorder, vagaries, and -interruptions, than his discourse is? - -_Direct._ XVII. Obey all that God revealeth to you in your -meditations, and turn them all into faithful practice; and make not -thinking the end of thinking. Else you will but do as the ungodly and -disobedient in their prayers, who offer to God the "sacrifice of -fools, and consider not that they do evil," Eccl. v. 1, 2. Away with -the sin, and do the duty, on which you think. - -_Direct._ XVIII. Think not that the same measure of contemplation and -striving with their own affections, is necessary to all; but that an -obediential, active life may be as acceptable to God, when he calleth -men to it, as a more contemplative life. This leadeth me necessarily -to give you some directions about the difference of these ways. - - - _Tit._ 4. _The Difference between a contemplative Life, - and an obedient, active Life, with Directions concerning - them._ - -This task will be best performed by answering those questions which -here need a solution. - -[Sidenote: What is a contemplative life.] - -_Quest._ 1. What is a contemplative life? and what is an active, -obediential life? - -_Answ._ Every active christian is bound to somewhat of contemplation; -and all contemplative persons are bound to obedience to God, and to so -much of action as may answer their abilities and opportunities. But -yet some are much more called to the one, and some to the other; and -we denominate from that which is most eminent and the chief. We call -that a contemplative life, when a man's state and calling alloweth and -requireth him to make the exercises of his mind on things sublime and -holy, and the affecting of his heart with them to be his principal -business, which taketh up the most of his time. And we call that an -active, obediential life, when a man's state and calling requireth him -to spend the chief part of his time in some external labour or -vocation, tending to the good of ourselves and others. As artificers, -tradesmen, husbandmen, labourers, physicians, lawyers, pastors and -preachers of the gospel, soldiers and magistrates, all live an active -life, which should be a life of obedience to God. Though among these, -some have much more time for contemplation than others. And some few -there are that are exempt from both these, and are called to live a -passive, obediential life; that is, such a life in which their -obedient bearing of the cross, and patient suffering, and submission -to the chastising or trying will of God, is the most eminent and -principal service they can do him, above contemplation or action. - -_Quest._ II. Must every man do his best to cast off all worldly and -external labours, and to retire himself to a contemplative life as the -most excellent? - -_Answ._ No: no man should do so without a special necessity or call; -for there are general precepts on all that are able, that we live to -the benefit of others, and prefer the common good, and as we have -opportunity do good to all men, and love our neighbours as ourselves, -and do as we would be done by, (which will put us upon much action), -and that we labour before we eat.[309] And for a man unnecessarily to -cast off all the service of his life, in which he may be profitable to -others, is a burying or hiding his master's talents, and a neglect of -charity, and a sinning greatly against the law of love. As we have -bodies, so they must have their work, as well as our souls. - -[Sidenote: Who are called to a contemplative life.] - -_Quest._ III. Is a life of contemplation then lawful to any man? and -to whom? - -_Answ._ It is lawful, and a duty, and a great mercy to some, to live -almost wholly, yea altogether, in contemplation and prayer, and such -holy exercises. And that in these cases following: 1. In case that age -hath disabled a man to be serviceable to others by an active life: and -when a man hath already spent his days and strength in doing all the -good he can; and being now disabled, hath special reason to improve the -rest of his (decrepid) age, in more than ordinary preparations for his -death, and in holy communion with God. 2. So also when we are disabled -by sickness. 3. And when imprisonment restraineth us from an active -life, or profiting others. 4. And when persecution forceth christians to -retire into solitudes and deserts, to reserve themselves for better -times and places; or when prudence telleth them, that their prayers in -solitude may do more good, than at that time their martyrdom were like -to do. 5. When a student is preparing himself for the ministry, or other -active life, to which a contemplative life is the way. 6. When poverty, -or wars, or the rage of enemies disableth a man from all public -converse, and driveth him into solitude by unavoidable necessity. 7. -When the number of those that are fit for action is so sufficient, and -the parts of the person are so insufficient, and so the need and use of -them in an active life so small, that, all things considered, holy, -impartial prudence telleth him, that the good which he could do to -others, by an active life, is not like to countervail the losses which -he should himself receive, and the good which his very example of a holy -and heavenly life might do, and his occasional counsels, and precepts, -and resolutions, to those who come to him for advice, being drawn by the -estimation of his holy life: in this case, it is lawful to give up -oneself to a contemplative life; for that which maketh most to his own -good and to others, is past doubt lawful and a duty. "Anna departed not -from the temple, but served God with fasting and prayer night and day," -Luke ii. 36, 37.[310] Whether the meaning be, that she strictly kept the -hours of prayer in the temple, and the fasting twice a week, or -frequently, or whether she took up her habitation in the houses of some -of the officers of the temple, devoting herself to the service of the -temple; it is plain that either way she did something besides praying -and fasting; even as the widows under the gospel who were also to -"continue in prayer and supplication night and day," 1 Tim. v. 5, and -yet were employed in the service of the church, in overseeing the -younger, and teaching them to be sober, &c. Tit. ii. 4, which is an -active life. But however Anna's practice be expounded, if this much that -I have granted would please the monastics, we would not differ with -them. - -_Quest._ IV. How far are those in an active life to use contemplation? - -[Sidenote: How far contemplation is necessary.] - -_Answ._ With very great difference. 1. According to the difference of -their callings in the world, and the offices in which they are -ordinarily to serve God. 2. And according to the difference of their -abilities and fitness for contemplation or for action. 3. According to -the difference of their particular opportunities. 4. According to the -difference of the necessities of others which may require their help. -5. And of their own necessities of action or contemplation. Which I -shall more particularly determine in certain rules. - -1. Every christian must use so much contemplation, as is necessary to -the loving of God above all, and to the worshipping of him in spirit -and in truth, and to a heavenly mind and conversation, and to his due -preparation for death and judgment, and to the referring all his -common works to the glory and pleasing of God, that "Holiness to the -Lord" may be written upon all, and all that he hath may be sanctified, -or devoted with himself to God. - -2. The calling of a minister of the gospel, is so perfectly mixed of -contemplation and action, (though action denominate it, as being the -end and chief,) yet he must be excellent in both. If they be not -excellent in contemplation, they will not be meet to stand so much -nearer to God than the people do; and to sanctify him when they draw -near him, and glorify him before all the people: nor will they be fit -for the opening of the heavenly mysteries, and working that on the -people's hearts which never was on their own. And if they be not -excellent in an active life, they will betray the people's souls, and -never go through that painful diligence, and preaching in season, and -out of season, publicly, and from house to house, day and night with -tears, which Paul commandeth them, Acts xx.; and Epist. Tim. - -3. The work of a magistrate, a lawyer, a physician, and such like, is -principally in doing good in their several callings, which must not be -neglected for contemplation. Yet so, that all these, and all others, -must allow God's service and holy thoughts their due place, in the -beginning, and middle, and end of all their actions. As magistrates -must read and meditate, day and night, in the word of God, John i. 8, -10. So the eunuch, Cornelius, &c. Acts viii. and x. - -4. Some persons in the same calling, whose callings are not so urgent -on them, by any necessities of themselves or others, and who may have -more vacant time, must gladly take it for the good of their souls, in -the use of contemplation, and other holy duties. And others that are -under greater necessities, urgencies, obligations, or cannot be spared -from the service of others, (as physicians, lawyers, &c.) must be less -in contemplation, and prefer the greatest good. - -5. Public necessities or service may with some be so great as to -dispense with all secret duty both of prayer and contemplation (except -short mental ejaculations) for some days together. So in wars it oft -falls out that necessity forbiddeth all set or solemn holy service for -many days together (even on the Lord's day). So a physician may -sometimes be tied to so close attendance on his patients, as will not -allow him time for a set prayer. So sometimes a preacher may be so -taken up in preaching, and exhorting, and resolving people's weighty -doubts, that they shall scarce have time for secret duties, for some -days together (though such happy impediments are rare). In these cases -to do the lesser is a sin, when the greater is neglected. - -6. Servants, who are not masters of their time, must be faithful in -employing it to their masters' service, and take none for holy duty -from that part which they should work in; but rather from their rest -so far as they are able; intermixing meditations with their labours -when they can: but redeeming such time as is allowed them, the more -diligently, because their opportunities are so rare and short. - -7. The Lord's day, (excepting works of necessity,) and such vacancies -as hinder not other work, (as when they travel on the way, or work, or -wake in the night, &c.) are every man's own time, which he is not to -alienate to another's service, but to reserve and use for the service -of God, and for his soul, in holy duties. - -8. Some persons cannot bear much contemplation, especially melancholy -and weak-headed people; and such must serve God so much the more in -other duties which they are able for; and must not tire out and -distract themselves, with striving to do that which they are not able -to undergo. But others feel no inconvenience by it at all, as I can -speak by my own experience: my weakness and decay of spirits inclining -me most to a dulness of mind, I find that the most exciting serious -studies and contemplations, in the greatest solitude, are so far from -hurting me by any abatement of health, or hilarity, or serenity of -mind, that they seem rather a help to all. Those that can thus bear -long solitude and contemplation, ought to be the more exercised in it, -except when greater duties must take place. But to melancholy persons -it is to be avoided as a hurt. - -9. To the same persons, sometimes their own necessities require -contemplation most, and sometimes action; and so that which is at one -time a duty, may at another time be none. - -10. A mere sinful backwardness is not to be indulged. A diseased -disability (such as comes from melancholy, weak-headedness, or decay -of memory) must be endured, and not too much accused; when Christ -excused worse in his disciples, saying, "The spirit is willing, but -the flesh is weak." But a sinful backwardness in cases of absolute -necessity, is not at all to be endured, but striven against with all -your power, whatever it cost you: as to bring yourselves to so much -serious consideration, as is necessary to your repentance and -unfeigned faith, and godly conversation, this must be done whatever -follow; though the devil persuade you that it will make you melancholy -or mad; for without it, you are far worse than mad. - -11. The most desirable life, to those that have their choice, is that -which joineth together contemplation and action; so as there shall be -convenient leisure for the most high and serious contemplation, and -this improved to fit us for the most great and profitable action. And -such is the life of a faithful minister of Christ: and therefore no -sort of men on earth are more obliged to thankfulness than they. - -12. Servants, and poor men, and diseased men, and others, that are -called off from much contemplation, and employed in a life of obedient -action, yea, or suffering, by the providence of God, and not by their -own sinful choice, must understand, that their labour and patience is -the way of their acceptable attendance upon God, in the expense of -most part of their time. And though it is madness in those that hope -God will accept of their labours, instead of true faith and -repentance, and a godly life; (for these must go together, and hinder -not each other;) yet, instead of such further contemplations as are -not necessary to the being of a godly life, a true christian may -believe that his obedient labours and sufferings shall be accepted. If -you set one servant to cast up an account, and another to sweep your -chimney or channels, you will not accept the former, and reject the -latter, for the difference of their works; but you will rather think -that he hath most merited your acceptance, who yielded without -grudging to the basest service. And doubtless it is an aggravation of -acceptable obedience, when we readily and willingly serve God in the -lowest, meanest work. He is too fine to serve him, who saith, I will -serve thee in the magistracy or ministry, but not at plough or cart, -or any such drudgery.[311] And if thou be but in God's way, he can -make thy very obedience a state of greater holiness and safety, than -if thou hadst spent all that time in the study of holy things, as you -see many ungodly ministers do all their lifetime, and are never the -better for it. It is not the quality of the work, but God's blessing, -that makes it do you good. Nor is he most beloved of God, who hath -rolled over the greatest number of good thoughts in his mind, or of -good words in his mouth, no, nor he that hath stirred up the strongest -passions hereabouts; but he that loveth God and heaven best, and -hateth sin most, and whose will is most confirmed for holiness of -life. He that goeth about his labour in obedience to God, may have as -much comfort as another that is meditating or praying. But neither -labour nor prayer is matter of comfort to an ungodly, carnal heart. - -Yea, if decay of memory or natural ability take you off both action -and contemplation, you may have as much acceptance, and solid comfort, -in a patient bearing of the cross, and an obedient, cheerful -submission to the holy will of God. - - - _Tit._ 5. _Directions to the Melancholy about their - Thoughts._ - -It is so easy and ordinary a thing for some weak-headed persons, to -cast themselves into melancholy, by over-straining either their -thoughts or their affections, and the case of such is so exceeding -lamentable, that I think it requisite to give such some particular -directions by themselves.[312] And the rather because I see some -persons that are unacquainted with the nature of this and other -diseases, exceedingly abuse the name of God, and bring the profession -of religion into scorn, by imputing all the effects and speeches of -such melancholy persons to some great and notable operations of the -Spirit of God, and thence draw observations of the methods and -workings of God upon the soul, and of the nature of the legal workings -of the spirit of bondage. (As some other such have divulged the -prophecies, the possessions and dispossessing of hysterical women, as -I have read, especially in the writings of the friars.) I do not call -those melancholy, who are rationally sorrowful for sin, and sensible -of their misery, and solicitous about their recovery and salvation, -though it be with as great seriousness as the faculties can bear; as -long as they have sound reason, and the imagination, fantasy, or -thinking faculty is not crazed or diseased: but by melancholy I mean -this diseased craziness, hurt, or error of the imagination, and -consequently of the understanding, which is known by these following -signs (which yet are not all in every melancholy persons).[313] - -1. They are commonly exceeding fearful, causelessly or beyond what -there is cause for: every thing which they hear or see is ready to -increase their fears, especially if fear was the first cause, as -ordinarily it is. 2. Their fantasy most erreth in aggravating their -sin, or dangers, or unhappiness: every ordinary infirmity they are -ready to speak of with amazement, as a heinous sin; and every possible -danger they take for probable, and every probable one for certain; and -every little danger for a great one; and every calamity for an utter -undoing. 3. They are still addicted to excess of sadness: some weeping -they know not why, and some thinking it ought to be so: and if they -should smile or speak merrily, their hearts smite them for it, as if -they had done amiss. 4. They place most of their religion in sorrowing -and austerities to the flesh. 5. They are continual self-accusers, -turning all manner of accusation against themselves, which they hear, -or read, or see, or think of: quarrelling with themselves for every -thing they do, as a contentious person doth with others. 6. They are -still apprehending themselves forsaken of God, and are prone to -despair: they are just like a man in a wilderness, forsaken of all his -friends and comforts, forlorn and desolate: their continual thought -is, I am undone, undone, undone! 7. They are still thinking that the -day of grace is past, and that it is now too late to repent or to find -mercy. If you tell them of the tenor of the gospel, and offers of free -pardon to every penitent believer, they cry out still, Too late, too -late, my day is past; not considering that every soul that truly -repenteth in this life is certainly forgiven. 8. They are oft tempted -to gather despairing thoughts from the doctrine of predestination, and -to think that if God have reprobated them, or have not elected them, -all that they can do, or that all the world can do, cannot save them; -and next they strongly conceit that they are not elected, and so that -they are past help or hope: not knowing that God electeth not any man -separately or simply to be saved, but conjunctly to believe, repent, -and to be saved; and so to the end and means together; and that all -that will repent and choose Christ and a holy life, are elected to -salvation, because they are elected to the means and condition of -salvation, which, if they persevere, they shall enjoy. To repent is -the best way to prove that I am elected to repent. 9. They never read -or hear of any miserable instance, but they are thinking that this is -their case. If they hear of Cain, of Pharaoh given up to hardness of -heart, or do but read that some are vessels of wrath fitted to -destruction, or that they have eyes and see not, ears and hear not, -hearts and understand not, they think, This is all spoken of me; or, -This is just my case. If they hear of any terrible example of God's -judgments on any, they think it will be so with them. If any die -suddenly, or a house be burnt, or any be distracted, or die in -despair, they think it will be so with them. The reading of Spira's -case causeth or increaseth melancholy in many; the ignorant author -having described a plain melancholy, contracted by the trouble of -sinning against conscience, as if it were a damnable despair of a -sound understanding. 10. And yet they think that never any one was as -they are. I have had abundance in a few weeks with me, almost just in -the same case, and yet every one say that never any one was as they. -11. They are utterly unable to rejoice in any thing; they cannot -apprehend, believe, or think of any thing that is comfortable to them. -They read all the threatenings of the word with quick sense and -application, but the promises they read over and over, without taking -notice of them, as if they had not read them; or else say, They do not -belong to me: the greater the mercy of God is, and the riches of -grace, the more miserable am I that have no part in them. They are -like a man in continual pain or sickness, that cannot rejoice, because -the feeling of his pain forbiddeth him. They look on husband, wife, -friends, children, house, goods, and all without any comfort; as one -would do that is going to be executed for some crime. 12. Their -consciences are quick in telling them of sin, and putting them upon -any dejection as a duty; but they are dead to all duties that tend to -consolation; as to thanksgiving for mercies, praises of God, -meditating on his love, and grace, and Christ, and promises: put them -never so hard on these, and they feel not their duty, nor make any -conscience of it, but think it is a duty for others, but unsuitable to -them. 13. They always say that they cannot believe, and therefore -think they cannot be saved: because that commonly they mistake the -nature of faith, and take it to be a believing that they themselves -are forgiven and in favour with God, and shall be saved; and because -they cannot believe this, (which their disease will not suffer them -to believe,) therefore they think that they are no believers: whereas -saving faith is nothing but such a belief that the gospel is true, and -Christ is the Saviour to be trusted with our souls, as causeth our -wills to consent that he be ours and that we be his, and so to -subscribe the covenant of grace. Yet while they thus consent, and -would give a world to be sure that Christ was theirs, and to be -perfectly holy, yet they think they believe not, because they believe -not that he will forgive or save them. 14. They are still displeased -and discontented with themselves; just as a peevish, froward person is -apt to be with others: see one that is hard to be pleased, and is -finding fault with every thing that he sees or hears, and offended at -every one that comes in his way, and suspicious of every body that he -sees whispering; and just so is a melancholy person against himself; -suspecting, and displeased and finding fault with all. 15. They are -much addicted to solitariness, and weary of company for the most part. -16. They are given up to fixed musings, and long, poring thoughts to -little purpose: so that deep musings and thinkings are their chief -employments, and much of their disease. 17. They are much averse to -the labours of their callings, and given to idleness; either to lie in -bed, or sit thinking unprofitably by themselves. 18. Their thoughts -are most upon themselves, like the millstones that grind on -themselves, when they have no grist: so one thought begets another: -their thoughts are taken up about their thoughts: when they have been -thinking irregularly, they think again what they have been thinking -on: they meditate not much on God, (unless on his wrath,) nor heaven, -nor Christ, nor the state of the church, nor any thing without them -(ordinarily); but all their thoughts are contracted and turned inwards -on themselves: self-troubling is the sum of their thoughts and lives. -19. Their thoughts are all perplexed like ravelled yarn or silk; or -like a man in a maze, or wilderness, or that hath lost himself and his -way in the night: he is poring and groping about, and can make little -of any thing, but is bewildered, and moidered, and entangled the more; -full of doubts and difficulties, out of which he cannot find the way. -20. He is endless in his scruples: afraid lest he sin in every word he -speaketh, and in every thought, and every look, and every meal he -eateth, and all the clothes he weareth: and if he think to amend them, -he is still scrupling his supposed amendments: he dare neither travel, -nor stay at home, neither speak, nor be silent; but he is scrupling -all; as if he were wholly composed of self-perplexing scruples. 21. -Hence it comes to pass that he is greatly addicted to superstition; to -make many laws to himself that God never made him; and to insnare -himself with needless vows, and resolutions, and hurtful austerities; -"touch not, taste not, handle not;" and to place his religion much in -such outward, self-imposed tasks;[314] to spend so many hours in this -or that act of devotion; to wear such clothes, and forbear other that -are finer; to forbear all diet that pleaseth the appetite, with much -of the like. A great deal of the perfection of popish devotion -proceeded from melancholy, though their government come from pride and -covetousness. 22. They have lost the power of governing their thoughts -by reason; so that if you convince them that they should cast out -their self-perplexing, unprofitable thoughts, and turn their thoughts -to other subjects, or be vacant, they are not able to obey you: they -seem to be under a necessity or constraint; they cannot cast out their -troublesome thoughts; they cannot turn away their minds; they cannot -think of love and mercy; they can think of nothing but what they do -think of, any more than a man in the tooth-ache can forbear to think -of his pain. 23. They usually grow hence to a disability to any -private prayer or meditation; their thoughts are presently cast all -into a confusion, when they should pray or meditate; they scatter -abroad a hundred ways; and they cannot keep them upon any thing: for -this is the very point of their disease; a distempered, confused -fantasy, with a weak reason which cannot govern it. Sometimes terror -driveth them from prayer; they dare not hope, and therefore dare not -pray: and usually they dare not receive the Lord's supper; here they -are fearfulest of all; and if they do receive it, they are cast down -with terrors, fearing that they have taken their own damnation, by -receiving unworthily. 24. Hence they grow to a great averseness to all -holy duty: fear and despair make them go to prayer, hearing, reading, -as a bear to the stake; and then they think they are haters of God and -godliness, imputing the effects of their disease to their souls; when -yet at the same time, those of them that are godly, would rather be -freed from all their sins, and be perfectly holy, than have all the -riches or honour in the world. 25. They are usually so taken up with -busy and earnest thoughts, (which being all perplexed, do but strive -with themselves, and contradict one another,) that they feel it just -as if something were speaking within them, and all their own violent -thoughts were the pleadings and impulse of some other; and therefore -they are wont to impute all their fantasies, either to some -extraordinary actings of the devil, or to some extraordinary motions -of the Spirit of God: and they are used to express themselves in such -words as these, It was set upon my heart, or it was said to me, that I -must do thus and thus; and then it was said, I must not do this or -that; and I was told I must do so or so. And they think that their own -imagination is something talking in them, and saying to them all that -they are thinking. 26. When melancholy groweth strong, they are almost -always troubled with hideous, blasphemous temptations, against God, or -Christ, or the Scripture, and against the immortality of the soul; -which cometh partly from their own fears, which make them think most -(against their will) of that which they are most afraid of thinking: -as the spirits and blood will have recourse to the part that is hurt. -The very pain of their fears doth draw their thoughts to what they -fear. As he that is over-desirous to sleep, and afraid lest he shall -not sleep, is sure to wake, because his fears and desires keep him -waking: so do the fears and desires of the melancholy cross -themselves. And withal, the malice of the devil plainly here -interposeth, and taketh advantage by this disease, to tempt and -trouble them, and to show his hatred to God, and Christ, and -Scripture, and to them. For as he can much easier tempt a choleric -person to anger, than another, and a phlegmatic, fleshly person to -sloth, and a sanguine or hot-tempered person to lust, and wantonness; -so also a melancholy person to thoughts of blasphemy, infidelity, and -despair. And ofttimes they feel a vehement urgency, as if something -within them urged them to speak such or such a blasphemous or foolish, -word; and they can have no rest unless they yield in this, and other -such cases, to what they are urged to. And some are ready to yield in -a temptation to be quiet: and when they have done, they are tempted -utterly to despair because they have committed so great a sin: and -when the devil hath got this advantage of them, he is still setting it -before them. 27. Hereupon they are further tempted to think they have -committed the sin against the Holy Ghost; not understanding what that -sin is, but fearing it is theirs, because it is a fearful sin: at -least they think they shall not be forgiven; not considering that a -temptation is one thing, and a sin another; and that no man hath less -cause to fear being condemned for his sin, than he that is least -willing of it, and most hateth it. And no man can be less willing of -any sin, than these poor souls are of the hideous, blasphemous -thoughts which they complain of. 28. Hereupon some of them grow to -think that they are possessed of devils: and if it do but enter into -their fantasy how possessed persons used to act, the very strength of -imagination will make them do so too: so that I have known those that -would swear, and curse, and blaspheme, and imitate an inward alien -voice, thinking themselves that it was the devil in them that did all -this. But these that go so far are but few. 29. Some of them that are -near distraction, verily think that they hear voices, and see lights -and apparitions, that the curtains are opened on them, that something -meets them, and saith this or that to them, when all is but the error -of a crazed brain and sick imagination. 30. Many of them are weary of -their lives, through the constant, tiring perplexities of their minds; -and yet afraid of dying: some of them resolutely famish themselves: -some are strongly tempted to murder themselves, and they are haunted -with the temptation so restlessly, that they can go no whither but -they feel as if somewhat within them put them on, and said, Do it, do -it; so that many poor creatures yield, and make away with themselves. -31. Many of them are restlessly vexed with fears of want, and poverty, -and misery to their families; and of imprisonment or banishment; and -lest somebody will kill them; and every one that they see whisper, -they think is plotting to take away their lives. 32. Some of them lay -a law upon themselves that they will not speak, and so live long in -resolute silence. 33. All of them are intractable, and stiff in their -own conceits, and hardly persuaded out of them, be they never so -irrational. 34. Few of them are the better for any reason, conviction, -or counsel that is given them: if it seem to satisfy, and quiet, and -rejoice them at the present, to-morrow they are as bad again: it being -the nature of their disease, to think as they do think; and their -thoughts are not cured while the disease is uncured. 35. Yet in all -this distemper, few of them will believe that they are melancholy; but -abhor to hear men tell them so, and say it is but the rational sense -of their unhappiness, and the forsakings and heavy wrath of God. And -therefore they are hardly persuaded to take any physic or use any -means for the cure of their bodies, saying that they are well, and -being confident that it is only their souls that are distressed. - -This is the miserable case of these poor people, greatly to be pitied, -and not to be despised by any. I have spoken nothing but what I have -often seen and known. And let none despise such, for men of all sorts -do fall into this misery; learned and unlearned, high and low, good -and bad, yea, some that have lived in greatest jollity and sensuality, -when God hath made them feel their folly. - -The causes of it are, 1. Most commonly some worldly loss, or cross, or -grief, or care, which made too deep an impression on them. 2. -Sometimes excess of fear upon any common occasion of danger. 3. -Sometimes over-hard and unintermitted studies, or thoughts, which -screw up and rack the fantasy too much. 4. Sometimes too deep fears, -or too constant, and serious, and passionate thoughts and cares about -the danger of the soul. 5. The great preparatives to it, (which are -indeed the principal cause,) are a weak head, and reason, joined with -strong passion, which are oftest found in women, and those to whom it -is natural. 6. And in some it is brought in by some heinous sin, the -sight of which they cannot bear, when conscience is but once awakened. - -When this disease is gone very far, directions to the persons -themselves are vain, because they have not reason and free-will to -practise them; but it is their friends about them that must have the -directions. But because with the most of them, and at first, there is -some power of reason left, I give directions for the use of such. - -_Direct._ I. See that no error in religion be the cause of your -distress: especially understand well the covenant of grace, and the -riches of mercy manifested in Christ. Among others, it will be useful -to you to understand these following truths. - -[Sidenote: Special truths to be known for preventing causeless -troubles.] - -1. That our thoughts of the infinite goodness of God, should bear -proportion with our thoughts concerning his infinite power and wisdom. - -2. That the mercy of God hath provided for all mankind so sufficient a -Saviour, that no sinner shall perish for want of a sufficient -satisfaction made for his sins by Christ, nor is it made the condition -of any man's salvation or pardon, that he satisfy for his own sins. - -3. That Christ hath in his gospel covenant (which is an act of oblivion) -made over himself with pardon and salvation, to all that will penitently -and believingly accept the offer. And that none perish that hear the -gospel, but the final, obstinate refusers of Christ and life. - -4. That he that so far believeth the truth of the gospel, as to -consent to the covenant of grace, even that God the Father be his Lord -and reconciled Father, and Christ his Saviour, and the Holy Ghost his -Sanctifier, hath true, saving faith, and right to the blessing of the -covenant. - -5. That the day of grace is so far commensurate or equal to our -lifetime, that whosoever truly repenteth and consenteth to the -covenant of grace, before his death, is certainly pardoned, and in a -state of life: and that it is every man's duty so to do, that pardon -may be theirs. - -6. That Satan's temptations are none of our sins, but only our -yielding to them. - -7. That the effects of natural sickness or diseasedness, are not (in -themselves) sins. - -8. That those are the smallest sins (formally) and least like to condemn -us, which we are most unwilling of, and are least in love or liking of. - -9. That no sin shall condemn us which we hate more than love, and -which we had rather leave and be delivered from than keep: for this is -true repentance. - -10. That he is truly sanctified who had rather be perfect in holiness -of heart and life, in loving God, and living by faith, than to have -the greatest pleasures, riches, or honours of the world; taking in the -means also by which both are attained. - -11. That he who hath this grace and desire may know that he is elect; -and the making of our calling sure by our consenting to the holy -covenant, is the making of our election sure. - -12. That the same thing which is a great duty to others, may be no -duty to one, who by bodily distemper (as fevers, phrensies, -melancholy) is unable to perform it. - -_Direct._ II. Take heed of worldly cares, and sorrows, and discontents. -Set not so much by earthly things, as to enable them to disquiet you; -but learn to cast your cares on God. You can have less peace in any -affliction which cometh by such a carnal, sinful means. It is much more -safe to be distracted with cares for heaven than for earth. - -_Direct._ III. Meditation is no duty at all for a melancholy person, -except some few that are able to bear a diverting meditation, which -must be of something furthest from the matter which troubleth them; or -except it be short meditations like ejaculatory prayers. A set and -serious meditation will but confound you, and disturb you, and disable -you to other duties. If a man have a broken leg, he must not go on it -till it is knit, lest all the body fare the worse. It is your thinking -faculty, or your imagination, which is the broken, pained part; and -therefore you must not use it about the things that trouble you. -Perhaps you will say, That this is to be profane, and forget God and -your soul, and let the tempter have his will. But I answer, No; it is -but to forbear that which you cannot do at present, that by doing -other things which you can do, you may come again to do this which you -now cannot do: it is but to forbear attempting that, which will but -make you less able to do all other duties. And at the present, you may -conduct the affairs of your soul by holy reason. I persuade you not -from repenting or believing, but from set, and long, and deep -meditations, which will but hurt you. - -_Direct._ IV. Be not too long in any secret duty which you find you -are not able to bear. Prayer itself, when you are unable, must be -performed but as you can; short confessions and requests to God must -serve instead of longer secret prayers, when you are unable to do -more. If sickness may excuse a man for being short, where nature will -not hold out, the case is the same here, in the sickness of the brain -and spirits. God hath appointed no means to do you hurt. - -_Direct._ V. Where you find yourselves unable for a secret duty, -struggle not too hard with yourselves, but go that pace that you are -able to go quietly. For as every striving doth not enable you, but vex -you, and make duty wearisome to you, and disable you more, by increasing -your disease: like an ox that draweth unquietly, and a horse that -chafeth himself, that quickly tireth. Preserve your willingness to duty, -and avoid that which makes it grievous to you. As to a sick stomach, it -is not eating much, but digesting well, that tends to health; and little -must be eaten when much cannot be digested; so it is here in case of -your meditations and secret prayers. - -_Direct._ VI. Be most in those duties which you are best able to bear; -which, with most, is prayer, with others hearing, and good discourse. -As a sick man whose stomach is against other meats, must eat of that -which he can eat of. And God hath provided variety of means, that one -may do the work, when the other are wanting. Do not misunderstand me; -in cases of absolute necessity, I say again, you must strive to do it -whatever come of it. If you are backward to believe, to repent, to -love God and your neighbour, to live soberly, righteously, and godly, -to pray at all; here you must strive, and not excuse it by any -backwardness; for it is that which must needs be done, or you are -lost. But a man that cannot read may be saved without his reading; and -a man in prison or sickness may be saved without hearing the word, and -without the church communion of saints: and so a man disabled by -melancholy, may be saved by shorter thoughts and ejaculations, without -set and long meditations and secret prayers; and other duties which he -is able for will supply the want of these. Even as nature hath -provided two eyes, and two ears, and two nostrils, and two reins, and -lungs, that when one is stopped or faulty, the other may supply its -wants for a time; so it is here. - -_Direct._ VII. Avoid all unnecessary solitariness, and be as much as -possible in honest, cheerful company. You have need of others, and -are not sufficient for yourselves; and God will use and honour others, -as his hands, to deliver us his blessings. Solitariness is to those -that are fit for it, an excellent season for meditation and converse -with God and with our hearts; but to you, it is the season of -temptation and danger. If Satan tempted Christ himself, when he had -him fasting and solitary in a wilderness; much more will he take this -as his opportunity against you. Solitude is the season of musings and -thoughtfulness, which are the things which you must fly from, if you -will not be deprived of all. - -_Direct._ VIII. When blasphemous or disturbing thoughts look in, or -fruitless musings, presently meet them, and use that authority of -reason which is left you, to cast them and command them out. If you -have not lost it, reason and the will have a command over the thoughts -as well as over the tongue, or hands, or feet. And as you would be -ashamed to run up and down, or fight with your hands, and say, I -cannot help it; or to let your tongue run all day, and say, I cannot -stop it; so should you be ashamed to let your thoughts run at random, -or on hurtful things, and say, I cannot help it. Do you do the best -you can to help it? Cannot you bid them be gone? Cannot you turn your -thoughts to something else? Or cannot you rouse up yourself, and shake -them off? Some by casting a little cold water in their own faces, or -bidding another do it, can rouse themselves from melancholy musings as -from sleep. Or cannot you get out of the room, and set yourself about -some business which will divert you? You might do more than you do, if -you were but willing, and know how much it is your duty. - -_Direct._ IX. When you do think of any holy things, let it be of the -best things; of God, and grace, and Christ, and heaven; or of your -brethren, or the church: and carry all your meditations outward; but -be sure you pore not on yourselves, and spend not your thoughts upon -your thoughts. As we have need to call the thoughts of careless -sinners inwards, and turn them from the creature and sin, upon -themselves; so we have need to call the thoughts of self-perplexing, -melancholy persons outwards; for it is their disease to be still -grinding upon themselves. Remember that it is a far higher, nobler, -and sweeter work to think of God, and Christ, and heaven, than of such -worms as we ourselves are. When we go up to God, we go to love, and -light, and liberty; but when we look down into ourselves, we look into -a dungeon, a prison, a wilderness, a place of darkness, horror, -filthiness, misery, and confusion. Therefore, though such thoughts be -needful, so far as without them our repentance and due watchfulness -cannot be maintained, yet they are grievous, ignoble, yea, and barren, -in comparison of our thoughts of God. When you are poring on your -hearts, to search whether the love of God be there or no, it were -wiser to be thinking of the infinite amiableness of God; and that will -cause it, whether it were there before or not. So instead of poring on -your hearts, to know whether they are set on heaven, lift up your -thoughts to heaven, and think of its glory, and that will raise them -thither, and give you and show you that which you were searching for. -Bestow that time in planting holy desires in the garden of your -hearts, which you bestow in routing and puzzling yourselves in -searching whether it be there already. We are such dark, confused -things, that the sight of ourselves is enough to raise a loathing and -a horror in our minds, and make them melancholy; but in God and glory -there is nothing to discourage our thoughts, but all to delight them, -if Satan do not misrepresent him to us. - -_Direct._ X. Overlook not the miracle of love which God hath showed us -in the wonderful incarnation, office, life, death, resurrection, -ascension, and reign of our Redeemer; but steep your thoughts most in -these wonders of mercy, proposed by God to be the chief matter of your -thoughts. You should in reason lay out many thoughts of Christ and -grace, for one that you lay out on your sin and misery. God requireth -you to see your sin and misery, but so much as tendeth to magnify the -remedy, and cause you to accept it. Never think of sin and hell alone; -but as the way to the thoughts of Christ and grace. This is the duty -even of the worst. Are your sins ever before you? Why is not pardoning -grace in Christ before you? Is hell open before you? Why is not the -Redeemer also before you? Do you say, Because that sin and hell are -yours, but Christ, and holiness, and heaven, are none of yours? I -answer you, It is then because you will have it so: if you would not -have it so, it is not so. God hath set life first before you, and not -only death. He hath put Christ, and holiness, and heaven in his end of -the balance; and the devil puts the pleasure of sin for a season in -the other end. That which you choose unfeignedly is yours; for God -hath given you your choice. Nothing is truer than that God hath so far -made over Christ and life to all that hear the gospel, that nothing -but their final obstinate refusal can condemn them:[315] Christ and -life are brought to the will and choice of all, though all have not -wills to accept and choose him. And if you would not have Christ, and -life, and holiness, what would you rather have? and why complain you? - -_Direct._ XI. Think and speak as much of the mercy which you have -received, as of the sin you have committed; and of the mercy which is -offered you, as of what you want. You dare not say that the mercy you -have received, is no more worthy to be remembered and mentioned, than -all your sins. Shall God do so much for you, and shall it be -overlooked, extenuated, and made nothing of? as if his mercies had -been a bare bone, or barren wilderness, which would yield no -sustenance to your thoughts. Be not guilty of so great unthankfulness. -Thoughts of love and mercy would breed love and sweetness in the soul; -while thoughts of sin and wrath only breed averseness, terror, -bitterness, perplexity, and drive away the heart from God. - -_Direct._ XII. Tie yourselves daily to spend as great a part of your -time in your prayers, in the confessing of mercy received, as in -confessing sin committed; and in the praises of God, as in the -lamenting of your own miseries. You dare not deny but this is your -duty, if you understand your duty; thanksgiving and praise are greater -duties than confessing sin and misery. Resolve then that they shall -have the largest share of time. If you will but do this much, (which -you can do if you will,) it will in time take off the bitterness of -your spirits; and the very frequent mention of sweeter things, will -sweeten your minds, and change their temperature and habit, as change -of diet changeth the temperature of the body. I beseech you, resolve, -and try this course. If you cannot mention mercy so thankfully as you -would, nor mention God's excellencies so holily and praisefully as you -would, yet do what you can, and mention them as you are able. You may -command your time, (what shall have the greatest share in prayer,) -though not your affections; you will find the benefit very great, if -you will but do this. - -_Direct._ XIII. Overvalue not the passionate part of duty, but know -that judgment, will, and practice, a high esteem of God and holiness, -a resolved choice, and a sincere endeavour, are the life of grace and -duty, when feeling passions are but lower, uncertain things. You know -not what you do, when you lay so much on the passionate part; nor when -you strive so much for deep and transporting apprehensions; these are -not the great things, nor essentials of holiness. Too much of this -feeling may distract you. God knoweth how much you are able to bear. -Passionate feelings depend much upon nature. Some persons are more -sensible than others; a little thing goeth deep with some: the wisest -and weightiest persons are usually least passionate; and the weakest -hardly moderate their passions. God is not an object of sense, and -therefore more fit for the understanding and will, than the passions, -to work upon. That is the holiest soul which is most inclined to God, -and resolved for him, and conformed to his will; and not that which is -affected with the deepest griefs, and fears, and joys, and other such -transporting passions; though it were best, if even holy passions -could be raised at the will's command, in that measure which fitteth -us best for duty. But I have known many complain for want of deeper -feeling, who if their feeling (as they called their passion) had been -more, it might have distracted them. I had rather be that christian -that loathes himself for sin, resolveth against it, and forsaketh it, -though he cannot weep for it; than one of those that can weep to-day, -and sin again to-morrow, and whose sinful passions are quickly -stirred, as well as their better passions. - -_Direct._ XIV. Make not too great a matter of your own thoughts; and -take not too much notice of them; but if Satan cast in molesting -thoughts, if you cannot cast them out, set light by them, and take -less notice of them. Making a great matter of every thought that is -cast into your mind, will keep those thoughts in your mind the longer. -For that which we are most sensible of, we most think on; and that -which we least regard, we least remember. If you would never be rid of -them, the way is to be still noting them, and making too great a -matter of them. These troublesome thoughts are like troublesome -scolds, that if you regard them, and answer them, will never have done -with you; but if you let them talk, and take no notice of them, nor -make any answer to them, they will be weary and give over. The devil's -design is to vex and disquiet you; and if he see you will not be vexed -and disquieted, he will give over attempting it. I know you will say, -Should I be so ungodly as to make light of such sinful thoughts? I -answer, Make not so light of them as to be indifferent what thoughts -are in your mind, nor so as to take the small sin to be none; but make -so light of them as not to take them for greater nor more dangerous -sins than they are; and so light of them as not to take distinct, -particular notice of them, nor to disquiet yourselves about them; for -if you do, you will have no room in your thoughts for Christ and -heaven, and that which should take up your thoughts; but the devil -will rejoice to see how he employeth you in thinking over your own -thoughts, or rather his temptations; and that he can employ you all -the day in hearkening to all that he will say to you, and in thinking -of his motions instead of thinking on the works of God. There are none -of God's servants without irregularities and sin of thoughts, which -they must daily ask forgiveness of, and rejoice to think that they -have a sufficient Saviour and remedy, and that sin shall but occasion -the magnifying of grace; but if they should excessively observe and be -troubled at every unwarrantable thought, it would be a snare to take -them off almost all their greater duties. Would you like it in your -servant, if he should stop in observing and troubling himself about -every ordinary imperfection in his work, instead of going on to do it? - -_Direct._ XV. Remember that it is no sin to be tempted, but only to -yield to the temptation; and that Christ himself was carried about and -tempted blasphemously by the devil, even to fall down and worship him; -and yet he made these temptations but an advantage to the glory of his -victory. Take not the devil's sin to be yours. Are your temptations more -horrid and odious than Christ's were? What if the devil had carried you -to the pinnacle of the temple as he did Christ? Would you not have -thought that God had forsaken you, and given you up to the power of -Satan? But you will say, that you yield to the temptation, and so did -not Christ. I answer, It cannot be expected that sinful man should bear -a temptation as innocently as Christ did? Satan found nothing in Christ -to comply with him; but in us he findeth a sinful nature! Wax will -receive an impression when marble will not. But it is not every sinful -taint that is a consent to the sin to which we are tempted. - -_Direct._ XVI. Consider how far you are from loving, delighting in, or -being loth to leave these sinful thoughts; and that no sin condemneth, -but that which is so loved and delighted in, as that you had rather -keep than leave it. Would you not fain be delivered from all these -horrid thoughts and sins? Could you not be willing to live in -disgrace, or want, or banishment, so you might but be free from sin? -If so, why doubt you of the pardon of it? Can you have any surer sign -of repentance, or that your sin is not a reigning, unpardoned sin, -than that it is not loved and desired by you? The less will, the less -sin, and the more will, the more sin. The covetous man loveth his -money, and the fornicator loveth his lust, and the proud man loveth -his honour, and the drunkard loveth his cups, and the glutton loveth -to satisfy his appetite; and so love these that they will not leave -them. But do you love your disturbing, confused, or blasphemous -thoughts? Are you not so weary of them, as to be even weary of your -lives because of them? would you not be glad and thankful never to be -troubled with them more? And yet do you doubt of pardon? - -_Direct._ XVII. Charge not your souls any deeper than there is cause -with the effects of your disease. Indeed remotely a man that in -distraction thinks or speaks amiss, may be said to be faulty, so far -as his sin did cause his disease; but directly and of itself, the -involuntary effects of sickness are no sin. Melancholy is a mere -disease in the spirits and imagination, though you feel no sickness; -and it is as natural for a melancholy person to be hurried and -molested with doubts, and fears, and despairing thoughts, and -blasphemous temptations, as it is for a man to talk idly in a fever -when his understanding faileth; or to think of and desire drink, when -his fever kindleth vehement thirst. And how much would you have a man -in a fever accuse himself for such a thirst, or such thoughts, desire, -or talk? If you had those hideous thoughts in your dreams, which you -have when you are awake, would you think them unpardoned sins, or -rather unavoidable infirmities? why your distemper makes them to be to -you but almost as dreams. - -_Direct._ XVIII. Be sure that you keep yourself constantly employed -(as far as your strength will bear) in the diligent labours of a -lawful calling; and spend none of your precious time in idleness. -Idleness is the tide-time of the tempter: when you are idle, you -invite the devil to come and vex you. Then you can have while to -hearken to him, and think on all that he will put into your minds, and -then to think over all those thoughts again! When you have nothing -else to do, the devil will find you such work. Then you must sit still -and muse; and your thoughts must be stirring in the mud of your own -distempers, as children lie paddling in the dirt. And idleness is a -sin, which God will not favour. He hath commanded you to "labour six -days, and in the sweat of your brows to eat you bread; and he that -will not labour is unworthy to eat," 2 Thess. iii. Remember that time -is precious, and doth haste away, and God hath given you none in vain. -Therefore, as you are troubled for other sins, make conscience of this -sin, and waste not one quarter of an hour's time in your idle, -unprofitable musings. It is just with God to make your sin itself to -be your punishment, and your own idle thoughts to chastise you daily, -when you will not get up and go about your lawful business. Nor will -pretences of prayer, or any devotion, excuse your idleness, for it is -against the law of God. Above all that I have said to you, let me -entreat you therefore to obey this one direction. I have known -despairing, melancholy persons cured by setting themselves resolutely -and diligently about their callings (and changing air and company, and -riding abroad.) If you will sit musing in a corner, and sin against -God by idleness and loss of time, and increase your own miseries -withal, rather than you will rouse up yourself, and ply your business, -your calamity is just. Say not, that you have little or nothing to do; -for God hath made it the duty of all, be they never so rich, to labour -in such employment as is suitable to their place and strength. - -_Direct._ XIX. Do but mark well how much the devil gets by keeping you -in sad, despondent thoughts; and then you may easily see that it -cannot be your duty, nor best for you, which is so gainful and -pleasing to the devil. By keeping you in these self-perplexing doubts -and fears, he robs God of the thanks and praise which you owe him for -all his mercies. These highest duties you cast aside, as if they did -not belong to you. You give not God the honour of his most miraculous -mercy, in our redemption; nor do you study, or relish, or admire, or -magnify the riches of grace in Jesus Christ! You have poor, low -thoughts of the infinite love of God, and are unfit to judge of it or -perceive it, being like a choleric stomach, which puts a continual -bitterness in the mouth, which hinders it from tasting any sweetness -in their meat. It hereby unfitteth you for the love of God, and more -inclineth you to hate him, or fly from him as an enemy, while the -devil representeth him to you as one that hateth you; it loseth your -time; it depriveth you of all your willingness to duty, and delight in -duty, and maketh all God's service a burden and vexation to you. It is -very contrary to the spirit of adoption, and to the whole frame of -evangelical worship and obedience. And will you, under pretence of -being more humbled, and sorrowful, and sensible, thus gratify Satan, -and wrong God and yourselves. - -_Direct._ XX. Trust not to your own judgment, in your melancholy state, -either as to the condition of your souls, or the choice and conduct of -your thoughts or ways; but commit yourselves to the judgment and -direction of some experienced, faithful guide. You are no fit judges of -your own condition, nor of the way of your duty, in this dark, -distempered condition that you are in. Either your mind and imagination -is well or ill: if it be well, why complain you of all those -disturbances, and confusions, and disability to meditate and pray? If it -be ill, why will you be so self-conceited as to think yourselves able -to judge of yourselves, with such a distempered fantasy of mind? It is -one of the worst things in melancholy persons, that commonly they are -most wise in their own eyes, and stiff in their own conceits, when their -brains are sickest, and their understanding weakest; and that they are -confident, and unruly, and unpersuadable, as if they were proud of those -pitiful understandings, and thought nobody knows so well as they. Oh! -say they, you know not my case! Am not I liker to know your case, who -have seen so many score in that case, than you are that never knew it in -any but yourself? A man that stands by may better know the case of a man -that is in a dream, than he can know his own. You say that others feel -not what you feel! no more doth the physician feel what a man in a -fever, or falling-sickness, or distraction feeleth; and yet by the -report of what you say you feel, and by what he seeth, he far better -knoweth your disease, the nature and the cure of it, than you that feel -it. Therefore as a wise man, when he is sick, will trust himself, under -God, to the direction of his physician and the help of his friends about -him, and not lie wrangling against their help and counsel, and wilfully -refuse it, because they advise him contrary to his feeling; so will you -do, if you are wise; trust yourself with some fit director; and despise -not his judgment either about your state, or about your duty. You think -you are lost, and there is no hope: hear what he saith that is now -fitter to judge. Set not your weak wit too wilfully against him. Do you -think he is so foolish as to mistake? should not humility make you -rather think so of yourself? Be advised by him about the matter of your -thoughts, the manner and length of your secret duties, and all your -scruples that you need advice in. Will you answer me this one question? -Do you know any body that is wiser than yourself? and fitter to judge of -your condition and advise you? If you say, no; how proud are you of such -a crazed wit! If you say, yea; then believe and trust that person, and -resolve to follow his direction. And I would ask you, were you not once -of another judgment concerning yourself? If so, then were you not as -sound and able to judge, and liker to be in the right than you are now. - -_Direct._ XXI. My last advice is, to look out for the cure of your -disease, and commit yourself to the care of your physician, and obey -him; and do not as most melancholy persons do, that will not believe -that physic will do them good, but that it is only their soul that is -afflicted; for it is the spirits, imagination, and passions, that are -diseased, and so the soul is like an eye that looketh through a -coloured glass, and thinks all things are of the same colour as the -glass is. I have seen abundance cured by physic; and till the body be -cured, the mind will hardly ever be cured, but the clearest reasons -will be all in vain. - - - _Tit._ 6. _Directions for young Students, for the most profitable - ordering of their studying Thoughts._ - -_Direct._ I. Let it be your first and most serious study to make sure -that you are regenerate, and sanctified by the Holy Ghost, and -justified by faith in Christ, and love God above all, as your -reconciled Father, and so have right to the heavenly inheritance. - -For, 1. You are nearest to yourselves, and your everlasting happiness -is your nearest and your highest interest: what will it profit you to -know all the world, and to lose your own souls? to know as much as -devils, and be for ever miserable with devils? - -2. It is a most doleful employment to be all day at work in Satan's -chains! to sit studying God and the holy Scriptures, while you are in -the power of the devil, and have hearts that are at enmity to the -holiness of that God and that Scripture which you are studying! It is -a most preposterous and incongruous course of study, if you first -study not your own deliverance. And if you knew your case, and saw -your chains, your trembling would disturb your studies. - -3. Till you are renewed you study in the dark, and without that internal -sight and sense, by which the life, and spirit, and kernel of all that -you study must be known. All that the Scripture saith of the darkness of -a state of sin, and of the illumination of the Spirit, and of the -marvellous light of regenerate souls, and of the natural man's not -receiving the things of the Spirit, and of the carnal mind that is -enmity against God, and is not subject to his law, nor can be;[316] all -these and such other passages are not insignificant, but most -considerable truths from the Spirit of truth. You have only that light -that will show you the shell, and the dead letter, but not the soul, and -quickening sense, of any practical holy truth. As the eye knoweth meat -which we never tasted, or as a mere grammarian, or logician, readeth a -law book, or physic book, (who gather nothing out of them that will save -a man's estate or life,) so will you prosecute all your studies. - -4. You are like to have but ill success in your studies, when the devil -is your master, who hateth both you, and the holy things which you are -studying. He will blind you, and pervert you, and possess your minds -with false conceits, and put diverting, sensual thoughts into you, and -will keep your own souls from being ever the better for it all. - -5. You will want the true end of all right studies, and set up wrong -ends; and therefore whatever be the matter of your studies, you are -still out of your way, and know nothing rightly, because you know it -not as a means to the true end. (But of this anon.) - -_Direct._ II. When you have first laid this foundation, and have the -true principle and end of all right studies, be sure that you intend -this end in all, even the everlasting sight and love of God, and the -promoting his glory, and pleasing his holy will; and that you never -meddle with any studies separated from this end, but as means thereto, -and as animated thereby. - -If every step in your journey is but loss of time and labour, which is -not directed to your journey's end; and if all that you have to mind -or do in the world, be only about your end or the means; and all -creatures and actions can have no other moral goodness, than to be the -means of God your ultimate end; then you may easily see, that whenever -you leave out God as the end of any of your studies, you are but -sinning, or doting; for in those studies there can be no moral good, -though they may tend to your knowledge of natural good and evil. And -when you think you grow wise and learned men, and can dispute and talk -of many things, which make to your renown, while your "wills consent -not to the wholesome words of our Lord Jesus Christ, and the doctrine -which is according to godliness; you are proud, knowing nothing, but -doting about questions and strifes of words, whereof cometh envy, -strife, railing, evil surmisings, perverse disputings of men of -corrupt minds, supposing that gain is godliness: from such turn away," -1 Tim. vi. 3-6. As there is no knowledge but from God, so it is not -knowledge but dotage if it lead not unto God. - -_Direct._ III. See therefore that you choose all your studies according -to their tendency to God your end, and use them still under the notion -of means, and that you estimate your knowledge by this end, and judge -yourselves to know no more indeed, than you know of God and for God: and -so let practical divinity be the soul of all your studies. - -Therefore, when life is too short for the studies of all things which -we desire to know, make sure of the chief things, and prefer those -studies which make most to your end; spend not your time on things -unprofitable to this end; spend not your first and chiefest time on -things unnecessary to it; for the near connexion to God the end, is it -that ennobleth the matter of your studies. All true knowledge leads to -God; but not all alike: the nearest to him is the best.[317] - -_Direct._ IV. Remember that the chief part of your growth in -knowledge, is not in knowing many smaller things, of no necessity; but -in a growing downwards in a clearer insight into the foundation of the -christian faith, and in taking better rooting than you had at your -first believing; and in growing upward into a greater knowledge of -God, and into a greater love of him, and heavenly-mindedness, and then -in growing up to greater skill, and ability, and readiness to do him -service in the world. - -Know as much as you can know of the works of God, and of the languages -and customs of the world; but still remember, that to know God in -Christ better, is the growth which you must daily study: and when you -know them most, you have still much more need to know better these -great things which you know already, than to know more things which -you never knew. The roots of faith may still increase, and the -branches and fruits of love may be still greater and sweeter! As long -as you live, you may still know better the reasons of your religion, -(though not better reasons,) and you may know better how to use your -knowledge. And whatever you know, let it be that you may be led up to -know God more, or love him more, or serve him better. - -_Direct._ V. With fear and detestation watch and resolve against all -carnal, worldly ends; and see that your hearts be not captivated by -your fleshly interest; nor grow to a high esteem of the pleasures, or -profits, or honours of this world, nor to relish any fleshly -accommodations, as very pleasant and desirable: but that you take up -with God and the hopes of glory as your satisfying portion, and follow -Christ as cross-bearers, denying yourselves, and dead to the world, -and resolved and prepared to forsake all for his sake. - -These are words that you can easily say yourselves; but these are -things that are so hardly learned, that many of the most learned and -reverend perish for want of being better acquainted with them (and I -shall never take that man to be wisely learned, that hath not learned -to escape damnation). Christ's cross is to be learned before your -alphabet. To impose the cross is quickly learned, but to learn to bear -it is the difficulty. To lay the cross on others is to be the -followers of Pilate; but to bear it when it is laid on us, is to be -the followers of Christ. If you grow corrupted with a love of honour, -and riches, and preferment, and come to the study of divinity with a -fleshly, worldly mind and end, you will but serve Satan while you seem -to be seeking after God, and damn your souls among the doctrines and -means of salvation, and go to God for materials to chain you faster -to the devil, and steal a nail from divinity to fasten your ears unto -his door. And you little know how Judas's gain will gripe and torment -the awakened conscience! and how the rust will witness against you, -and how it will eat your flesh as fire, James v. 3. - -_Direct._ VI. Digest all that you know, and turn it into holy habits, -and expect that success first on yourselves, which if you were to -preach you would expect in others. Remembering that knowing is not the -end of knowing; but it is as eating to the body, where health, and -strength, and service are the end.[318] - -Every truth of God is his candle which he sets up for you to work by; -it is as food that is for life and action. You lose all the knowledge -which ends in knowing. To fill your head and common-place book is not -all that you have to do. But to fortify, and quicken, and inflame your -hearts. Good habits are the best provision for a preacher. The habits -of mind are better than the best library. But if the habits of -heavenly love, and life in the heart, do not concur, the heart and -life of a preacher and a scholar are wanting still, for all your -knowledge. Study Paul's words, 1 Cor. viii. 1, "Knowledge puffeth up, -but charity edifieth." If he had said that knowledge edifieth others, -and charity saveth ourselves, he would have said nothing that is -strange. But even as to edification charity hath the precedency. - -_Direct._ VII. Yea, see that you excel the unlearned as much in -holiness as you do in knowledge: unless you will persuade them that -your knowledge is a useless, worthless thing; and unless you would be -judged as unprofitable servants. - -Every degree of knowledge is for a further degree of holiness: ten -talents must be improved to ten more. They that know and do not, are -beaten with many stripes. The devil's scholars look on the godly that -are unlearned with hatred and disdain, and preach to their -discouragement and disgrace, and strive to set and keep true godliness -in the stocks. But Christ's ministers love holiness wherever they see -it, and are ashamed to think that the unlearned should be more holy -and heavenly than they; and strive to go beyond them as much in the -use and ends of knowledge, as in knowledge itself; and with Austin -lament, that while the unlearned take heaven by violence, the learned -are thrust out into hell, as thinking it is their part to know and -teach, and other men's to practise. - -_Direct._ VIII. Cast not away a moment of your precious time in -idleness, or impertinencies; but follow your work diligently, and with -all your might. - -I mean not that you should overdo, and overthrow your brains and -bodies, nor forbear such sober exercise as is most necessary to your -health; for a sick body is an ill companion for a student, and much -more a crazed brain. But time-wasters are lovers of pleasure or -idleness, more than of knowledge and holiness: and wisdom falleth not -into idle, sluggish, dreaming souls. If you think it not worth your -painfullest and closest studies, you must take up with idle ignorance, -and go abroad with swelling titles and empty brains, as the deceivers -and the scourgers of the church. - -_Direct._ IX. Keep up a delight in all your studies, and carry them on -not in an unwilling weariness: and, if it be not by notable error in -matter or method, gratify your delight with such things as you are -best pleased with, though they bring some smaller inconvenience; -because else your weariness may bring much more. - -I know that a delight in sin and vanity is not to be gratified; and -force must be used with a backward mind in case of necessity and -weight. But if it be but in the variety of subjects, and the choice of -pleasing studies which are profitable, though simply some other might -be fitter, something is to be yielded to delight. But especially the -heart must be got to a delight in holy things: and then, time will be -improved; the memory will be helped; much will be done; and you will -persevere; and it will preserve the mind from temptations to needless -recreations, and from the deadly plague of youthful lusts, when your -daily labour is a greater pleasure to you. - -_Direct._ X. Get some judicious man to draw you up the titles of a -threefold common-place book: one part for definitions, axioms, and -necessary doctrines; another part for what is useful for ornament and -oratory; and another for references as a common index to all the books -of that science which you read: for memory will not serve for all. - -Ordinarily students have not judgment enough to form their own -common-place books till they are old in studies, and have read most of -the authors which they would remember; and therefore the young must -here have a judicious helper. And when they have done, injudiciousness -will be apt to fill it with less necessary things, and to make an -unmeet choice of matter, if they have not care and an instructor. - -_Direct._ XI. Highly esteem a just method in divinity, and in all your -studies; and labour to get an accurate scheme or skeleton, where at -once you may see every part in its proper place. But remember that if -it be not sound, it will be a snare; and one error in your scheme or -method will be apt to introduce abundance more.[319] - -It is a poor and pitiful kind of knowledge, to know many loose -parcels, and broken members of truth, without knowing the whole, or -the place and the relation which they have to the rest. To know -letters and not syllables, or syllables and not words, or words and -not sentences, or sentences and not the scope of the discourse, are -all but an unprofitable knowledge. He knoweth no science rightly that -hath not anatomized it, and carrieth not a true scheme or method of it -in his mind. But among the many that are extant, to commend any one to -you which I most esteem, or take to be without error, is more than I -dare do. - -_Direct._ XII. Still keep the primitive, fundamental verities in your -mind, and see every other truth which you learn as springing out of -them, and receiving their life and nourishment from them: and still -keep in your minds a clear distinction between the truths of several -degrees, both of necessity, and certainty, always reducing the less -necessary to the more necessary, and the less certain to the more -certain, and not contrarily.[320] - -If God had made all points of faith, or Scripture revelation, of equal -necessity, our baptism would not only have mentioned our belief in the -Father, the Son, and the Holy Ghost; nor should we ever have seen the -ancient creed, nor the ten commandments. And if all points were of equal -evidence, and plainness, and certainty to us, we should not have some so -much controverted above others: "Some things" in Scripture are "hard to -be understood," but not "all things," 2 Pet. iii. 16. To pretend that -any truth is more necessary than it is, doth tend to uncharitableness -and contention: and to say that any is less necessary than it is, doth -tend to the neglect of it, and to the danger of souls. To pretend any -point to be more plain and certain than it is, doth but show our pride -and ignorance. But to set up uncertain and unnecessary points, and make -a religion of them, and reduce things certain or necessary to them, this -is the method of turbulent heretics. - -_Direct._ XIII. Take nothing as universally necessary in religion, -which was not so taken in the days of the apostles, and primitive -church; and take that for the safest way to heaven which the apostles -went who certainly are there: value the apostolical purity, -simplicity, charity, and unity; and follow not them that by being wise -and pious overmuch, corrupt our sacred pattern by their additions, and -fill the church with uncharitableness and strife. - -If it were not a thing too evident that dominion and riches go for -religion with them, and gain for godliness, and honour and money instead -of argument, it would be a most stupendous wonder that so many learned -men should be found among christians in the world, to hinder the peace -and unity of the church, as do it vehemently and implacably in the -church of Rome; when so easy a thing, and so reasonable, would unite -almost all the christian world, as is the requiring no more as necessary -to our union, than what was made necessary in the days of the apostles, -and the obtruding nothing as necessary to salvation, which the apostles -and primitive church were saved without. This easy, reasonable thing, -which no man hath any thing of seeming sense and weight to speak -against, would end all the ruinating differences among christians. - -_Direct._ XIV. Be desirous to know all that God would have you know, -and be willing to be ignorant of all that God would have you ignorant -of; and pry not into unrevealed things; and much less make them the -matter of any uncharitable strife. - -Abundance of contentious volumes between the Dominicans, and Jesuits, -and many others, are stuffed with bold inquiries, wranglings, or -determinations of unsearchable mysteries, utterly unknown to those -that voluminously debate them, and never revealed in the word or works -of God. Keep off with reverence from concealed mysteries. Talk not as -boldly of the divine influx, and the priority, posteriority, -dependence or reason of God's decrees, as if you were talking of your -common affairs. Come with great reverence when you are called of God -to search into those high and holy truths, which he hath revealed. But -pretend not to know that which is not to be known. For you will but -discover your ignorance and arrogance, and know never the more, when -you have doted about questions never so long. - -_Direct._ XV. Avoid both extremes, of them that study no more but to -know what others have written and held before them, and of them that -little regarded the discoveries of others. Learn all of your teachers -and authors that they can teach you; but make all your own, and see -things in their proper evidence; and improve their discoveries by the -utmost of your diligence; abhorring a proud desire of singularity, or -to seem wiser than you are. - -Most students through slothfulness look no further for knowledge than -into their books; and their learning lieth but in knowing what others -have written, or said, or held before them; especially where the least -differing from the judgment of the party which is uppermost or in -reputation, doth tend to hazard a man's honour, or preferments, there -men think it dangerous to seem to know more than is commonly known; -and therefore think it needless to study to know it. Men are backward -to take much pains to know that which tendeth to their ruin to be -known, but doth them no harm while they can but keep themselves -ignorant of it: which makes the opposed truth have so few entertainers -or students among the papists, or any that persecute or reproach it. -And others discerning this extreme, do run into the contrary; and -under pretence of the loveliness of truth, and the need of liberty of -judging, do think the edifying way is first to pull down all that -others have built before them, and little regard the judgment of their -predecessors, but think they must take nothing on trust from others, -but begin all from the very ground themselves. And usually their pride -makes them so little regard the most approved authors, that they have -not patience to read them till they thoroughly understand them; but -reject that which is received, before they understand it, merely -because it was the received way: and while they say, that nothing must -be taken upon trust, they presently take upon trust themselves that -very opinion, and with it the other opinions of those novelists that -teach them this. And believing what such say in disgrace of others, -withal they believe what they hold in opposition to those that they -have disgraced. But it is easy to see how sad a case mankind were in, -if every man must be a fabricator of all his knowledge himself, and -posterity should be never the better for the discoveries of their -ancestors; and the greatest labours of the wisest men, and their -highest attainments, must be no profit to any but themselves. Why do -they use a teacher, if they must do all themselves? If they believe -not their tutors, and take nothing on trust, it seems they must know -every truth before they will learn it: and what difference is there -between believing a tutor and an author? And is not that more credible -which upon long experience is approved by many nations and ages, than -that which is recommended to you but by one or few? These students -should have made themselves an alphabet or grammar, and not have taken -the common ones on trust. It is easier to add to other men's -inventions, than to begin and carry on all ourselves. By their course -of study, the world would never grow wiser; but every age and person -be still beginning, and none proceed beyond their rudiments. - -_Direct._ XVI. Be sure you make choice of meet teachers and companions -for your studies and your lives; that they be such as will assist you -in the holy practice of what you know, as well as in your knowledge: -and shun as a plague the familiarity, 1. Of sensual, idle, brutish -persons. 2. And of carnal, ambitious ones, who know no higher end than -preferment and applause. 3. And of proud, heretical, contentious wits, -whose wisdom and religion are nothing but censuring, reproaching, and -vilifying them that are wiser and better than themselves. - -Bad company is the common ruin of both: their own sensuality is easily -stirred up by the temptations of the sensual; and their consciences -overborne by the examples of other men's voluptuous lives. It -imboldeneth them to sin, to see others sin before them; as cowards -themselves are drawn on in an army to run upon the face of death, by -seeing others do it, and to avoid the reproach of cowardice; and the -noise of mirth and ranting language, are the drums and trumpets of the -devils, by which their ears are kept from hearing the cries of -wounded, dying men, the lamentations of those that have found the -error of that way. And there is in corrupted nature so strong an -inclination to the prosperity and vain-glory of the world, that makes -them quickly take the bait, especially when the devil doth offer it -them by a fit instrument, which shall not deter them, as it would do -if he had offered it them himself. It is a pleasant thing to flesh and -blood to be rich and great, and generally applauded; and a grievous -thing to be poor, and despised, and afflicted.[321] The rawness also -and unsettledness of youth, who want well furnished understandings and -experience, is a great advantage to heretics and deceivers, who still -sweep many such away, wherever they come and have but opportunity. -Children are "easily tossed up and down, and carried to and fro with -every wind of doctrine, by the cunning sleight and subtlety of them -that lie in wait to deceive," Eph. iv. 14. Deceivers have their -methods; and methods are the common instruments of deceit, which are -not easily detected by the unexperienced. On the contrary, the benefit -of wise, and staid, and sober, and peaceable, meek, humble, holy, -heavenly companions, is exceeding great, especially to youth! Such -will lead them in safe paths, and be still preserving them, and -promoting the most necessary parts of knowledge, and quickening them -to holy practice, which is the end of all. - -_Direct._ XVII. In all your studies be jealous of both extremes; and -distinctly discern which are the extremes, that you run not into one -while you avoid the other. And be especially careful, that you imagine -not co-ordinates or subordinates to be opposites; and throw not away -every truth, which you cannot presently place rightly in the frame, and -see it fall in agreeably with the rest; for a further insight into true -method (attained but by very few) may reconcile you to that which now -offendeth you. What God hath joined together, be sure that you never put -asunder; though yet you cannot find their proper places.[322] - -There is scarce any error more common among students, than supposing -those truths to be inconsistent, which indeed have a necessary -dependence on each other; and a casting truth away as error, because -they cannot reconcile it to some other truth. And there is nothing so -much causeth this, as want of a true method. But that hath no method -considerable, or after much curious labour hath fallen upon a false -method, or a method that in any one considerable point is out of -joint, will deal thus by many certain truths: as an ignorant person -that is to set all the scattered parts of a clock or watch together, -if he misplace one, will be unable rightly to place all the rest; and -then, when he finds that they fit not the place which he thinks they -must be in, he casteth them away, and thinks they are not the right, -and is searching for or maketh something else to fit that place. False -method rejecteth many a truth. - -And, unless it be in loving God, or other acts of the superior -faculties, about their ultimate end and highest object, there is -scarce any thing in mortality but hath its extremes. And where they -are not discerned, they are seldom well avoided. And usually -narrow-sighted persons are fearful only of one extreme, and see no -danger but on one side; and therefore are easily carried, by avoiding -that, into the contrary. - -I think it not unprofitable to instance in several particular -cautions, that you imitate not them that put asunder what God hath -conjoined, and cast not away truth as oft as you are puzzled in the -right placing or methodizing it. - -_Instance_ I. The first and second causes are conjoined in their -operations, and therefore must not be put asunder. If the way of -influx, concourse, or co-operation be dark and unsearchable to you, do -not deny that it is, because you see not how it is. The honour of the -first and second cause also are conjunct, according to their several -interests in the effects: do not therefore imagine, that all the -honour ascribed to the second cause is denied or taken away from the -first; for then you understand not their order: otherwise you would -see, that as the second causeth independence on the first, and -insubordination to it, and hath no power but what is communicated by -it, so it hath no honour but what is received from it; and that it is -no less honour for the first cause to operate mediately by the second, -than immediately by itself: and that there is no less of the power, -wisdom, or goodness of God, in an effect produced by means and second -causes, than in that which he produceth of himself only, without them: -and that it is his goodness to communicate a power of good to his -creatures, and the honour of working and causing under him: but he -never loseth any thing by communicating, nor hath the less himself by -giving to his creatures: for if all that honour that is given to the -creature were taken injuriously from God, then God would never have -made the world, nor made a saint; and then the worst creatures would -least dishonour God: then he would not shine by the sun, but by -himself immediately: and then he would never glorify either saint or -angel. But on the contrary, it is God's honour to work by adapted -means; and all their honour is truly his; as all the commendation of a -clock or watch is given to the workman. And though God do not all so -immediately, as to use no means or second causes; yet is he never the -further from the effect, but, _immediatione virtutis et suppositi_, is -himself as near as if he used none. - -_Instance_ II. The special providence of God, and his being the first -universal cause, are conjunct with the culpability of sinners; and no -man must put these asunder. Those that cannot see just how they are -conjoined, may be sure that they are conjoined. It is no dishonour to -an engineer that he can make a watch which shall go longer than he is -moving it with his finger. Nor is it a dishonour to our Creator, that -he can make a creature which can morally determine itself to an action -as commanded or forbidden, without the predetermination of his Maker, -though not without his universal concourse necessary to action as -action. If Adam could not do this through the natural impossibility of -it, then the law was, that he should die the death if he did not -overcome God, or do that which was naturally impossible; and this was -the nature of his sin. Few dare say, that God cannot make a free, -self-determining agent; and if he can, we shall easily prove that he -hath; and the force of their opposition then is vanished. - -_Instance_ III. The omniscience of God, and his dominion, government, -and decrees, are conjunct with the liberty and sin of man: yet these -by many are put asunder: as if God must either be ignorant or be the -author of sin! As if he made one poor, by decreeing to make another -rich! As if he cannot be a perfect governor, unless he procure all his -subjects perfectly to keep his laws! As if all the fault of those that -break the law, were to be laid upon the maker of the law! As if all -God's will _de debito_ were not effective of its proper work, unless -man fulfil it in the event! And as if it were possible for any -creature to comprehend the way of the Creator's knowledge. - -_Instance_ IV. Many would separate nature and grace, which God the -author of both conjoineth. When grace supposeth nature, and in her -garden soweth all her seed, and exciteth and rectifieth all her powers; -yet these men talk as if nature had been annihilated, or grace came to -annihilate it, and not to cure it. As if the leprosy and disease of -nature were nature itself! And as if natural good had been lost as much -as moral good! As if man were not man till grace made him a man! - -_Instance_ V. Many separate the natural power of a sinner from his -moral impotency, and his natural freedom of will from his moral -servitude, as if they were inconsistent, when they are conjunct. As if -the natural faculty might not consist with an evil disposition; or a -natural power with an habitual unwillingness to exercise it aright. -And as if a sinner were not still a man. - -_Instance_ VI. Many separate general and special grace and redemption, -as inconsistent, when they are conjunct; when the general is the -proper way and means of accomplishing the ends of the special grace, -and is still supposed. As if God could not give more to some, if he -give any thing to all. Or as if he gave nothing to all, if he give -more to any. As if he could not deal equally and without difference -with all as a legislator, and righteously with all as a judge, unless -he deal equally and without difference with all as a benefactor, in -the free distribution of his gifts. As if he were obliged to make -every worm and beast a man, and every man a king, and every king an -angel, and every clod a star, and every star a sun! - -_Instance_ VII. Many separate the glory of God and man's salvation, -God and man, in assigning the ultimate end of man! As if a moral -intention might not take in both! As if it were not _finis amantis_; -and the end of a lover were not union in mutual love! As if love to -God may not be for ever the final act, and God himself the final -object: and as if, in this magnetic closure, though both may be called -the end, yet there might not in the closing parties be an infinite -disproportion, and only one be _finis ultimate ultimus_. - -_Instance_ VIII. Yea, many would separate God from God, while they -would separate God from heaven, and say that we must be content to be -shut out of heaven for the love of God; when our heaven is the perfect -love of God. And so they say in effect, that for the love of God we -must be content to be shut out from the love of God. - -_Instance_ IX. Thus also the vulgar separate the mercy and the justice -of God! As if God knew not better than man to whom his mercy should -extend. And as if God be not merciful, if he will be a righteous -governor, and unless he will suffer all the world to spit in his face -and blaspheme him, and let his enemies go all unpunished. - -_Instance_ X. Thus many separate threatenings and promises, fear and -love, a perfect law and a pardoning gospel. As if he that is a man, -and hath both fear and love in his nature, must not make use of both -for God and his salvation; and the lawgiver might not fit his laws to -work on both. As if hell may not be feared, and heaven loved at once. - -_Instance_ XI. Thus hypocrites separate and conceit their seeming -holiness and devotion to God from duties of justice and charity to -men. As if they could serve God acceptably, and disobey him wilfully! -Or as if they could love him whom they never saw, and not love his -image in his works and children, whom they daily see. As if they could -hate and persecute Christ in his little ones, or at least neglect him, -and yet sincerely love him in himself. - -_Instance_ XII. Thus, by many, Scripture and tradition, divine faith -and human faith, are commonly opposed. Because the papists have set -tradition in a wrong place, many cast it away because it fits not -that place: when man's tradition and ministerial revelation, is -necessary to make known and bring down God's revelation to us; and a -subservient tradition is no disparagement to Scripture, though a -supplemental tradition be; and man must be believed as man, though not -as God; and he that will not believe man as man, shall scarce know -what he hath to believe from God. - -_Instance_ XIII. Thus many separate the sufficiency of the law and -rule from the usefulness of an officer, minister, and judge. As if the -law must be imperfect, or else need no execution, and no judge for -execution. Or as if the judge's execution were a supplement or -addition to the law. As if the question, Who shall be the judge? did -argue the law of insufficiency; and the promulgation and execution -were not supposed. - -_Instance_ XIV. Thus also many separate the necessity of a public -judge, from the lawfulness and necessity of a private judgment, or -discerning in all the rational subjects. As if God and man did govern -only brutes; or we could obey a law, and not judge it to be a law, and -to be obeyed; and not understand the sense of it, and what it doth -command us. As if fools and madmen were the only subjects. As if our -learning of Christ as his disciples, and meditating day and night in -his law, and searching for wisdom in his word, were a disobeying him -as our King. As if it were a possible thing for subjects to obey, -without a private judgment of discretion. Or as if there were any -repugnancy between my judging what is the king's law, and his judging -whether I am punishable for disobeying it. Or as if judging ourselves, -contradicted our being judged of God. - -_Instance_ XV. So, many separate between the operation of the word and -Spirit, the minister and Christ. As if the Spirit did not usually work -by the word; and Christ did not preach to us by his ministers and -ambassadors. And as if they might despise his messengers, and not be -taken for despisers of himself. Or might throw away the dish and keep -the milk. - -_Instance_ XVI. Thus many separate the special love of saints from the -common love of man as man. As if they could not love a saint, unless -they may hate an enemy, and despise all others, and deny them the love -which is answerable to their natural goodness. - -_Instance_ XVII. Thus many separate universal or catholic union and -communion from particular. And some understand no communion but the -universal, and some none but the particular. Some say we separate from -them as to catholic communion, if we hold not local, particular -communion with them; yea, if we join not with them in every mode. As -if I could be personally in ten thousand thousand congregations at -once, or else did separate from them all. Or, as if I separated from -all mankind, if I differed from all men in my visage or complexion. -Or, as if I cannot be absent from many thousand churches, and yet -honour them as true churches of Christ, and hold catholic communion -with them in faith, hope, and love; yea, though I durst not join with -them personally in worship, for fear of some sinful condition which -they impose. Or, as if I need not be a member of any ordered -worshipping congregation, because I have a catholic faith and love to -all the christians in the world. - -_Instance_ XVIII. Thus are the outward and inward worship separated by -many, who think that all which the body performeth is against the due -spirituality; or that the spirituality is but fancy, and contrary to -the form or outward part. As if the heart and the knee may not fitly -bow together; nor decency of order concur with Spirit and truth. - -_Instance_ XIX. Thus many separate faith and obedience; Paul's -justification by faith, without the works of the law, from James's -justification by works, and not by faith only, and Christ's -justification by our words, Matt. xii. 47. And thus they separate free -grace and justification from any necessary condition, and from the -rewardableness of obedience (which the ancients called merit): but of -this at large elsewhere. - -_Instance_ XX. And many separate prudence and zeal, meekness and -resolution, the wisdom of the serpent and the innocency of the dove; -yielding to no sin, and yet yielding in things lawful; maintaining our -christian liberty, and yet becoming all things to all men, if by any -means we may save some. These instances are enough, I will add no more. - -_Direct._ XVIII. Take heed of falling into factions and parties in -religion (be the party great or small, high or low, in honour or -dishonour); and take heed lest you be infected with a factious, -censorious, uncharitable, hurting zeal: for these are much contrary to -the interest, will, and Spirit of Christ. Therefore among all your -readings, deeply suck in the doctrine of charity and peace, and read -much, reconciling, moderating authors; such as Dury, Hall, Davenant, -Crocius, Bergius, Martinius, Amyraldus, Dallaeus, Testardus, Calixtus, -Hottonus, Junius, Paraeus and Burroughs their Irenicons. - -The reading of such books extinguisheth the consuming flame of that -infernal, envious zeal described James iii.; and kindleth charity, and -meekness, and mellowness, and moderation in the heart; and cureth -those bloodshotten eyes, which are unable till cured to discern the -truth. It helpeth us to knowledge, and to that which is more edifying, -and keepeth knowledge from puffing us up. And experience will tell you -at long running, that among ancients and moderns, Greeks and Latins, -papists and protestants, Lutherans and Calvinists, remonstrants and -contra-remonstrants, prelatists, presbyterians, independents, &c., -commonly the moderators are not only the best and most charitable, but -the wisest, most judicious men. - -_Direct._ XIX. With all your readings still join the reading of the -Scriptures, and of the most holy and practical divines; not -fantastical, enthusiastic counterfeits, Paracelsian divines; but those -that lead you up by the solid doctrine of faith and love to true -devotion, and heavenly-mindedness and conversation. - -This must be your bread and drink, your daily and substantial food: -without this you may soon be filled with air, that cannot nourish you, -and prove in the end as sounding brass and tinkling cymbals. These -will breed strength, and peace, and joy, and help you in your -communion with God, and hopes of heaven, and so promote the end of all -your studies. There is more life and sweetness in these, than in -things that are more remote from God and heaven. - -_Direct._ XX. Lastly, Do all as dying men: promise not yourselves long -life, lest it tempt you to waste your time on things less necessary, -and to loiter it away; or lest you lose the quickening benefit, which -the sight of death and eternity would yield you in all your studies. - -The nearer you apprehend yourselves to death and heaven, the greater -help you have to be mortified and heavenly. This will make you serious, -and keep up right intentions, and keep out wrong ones, and powerfully -help you against temptations, that when you have studied to save others, -you may not be cast-aways; nor be cheated by the devil with the shell, -and leaves, and flowers, while you go without the saving fruit. - -I have spoken the more on this subject of governing the thoughts, -because it is so great and excellent a part of the work of man; and -God doth so much regard the heart; and the Spirit of Christ and Satan -so much strive for it; and grace is so much employed about it; and our -happiness or misery, joy or sorrow, is greatly promoted by our -thoughts. And more I would have said, but that in the third chapter, -and in my "Treatise of the Divine Life," there is much said already. -And for a method and directions for particular meditations, I have -given it at large in the fourth part of the "Saints' Rest," from -whence it may easily be taken, and applied to other subjects, as it is -there to heaven. It is easy to write and read directions; but I fear -lest slothfulness, through the difficulty of practice, will frustrate -my directions to the most. But if any profit by them, my labour is not -lost. - -FOOTNOTES: - -[301] Sicut ignis in aqua durare non potest, ita neque turpis -cogitatio in Dei amante: quoniam omnis qui Dei amator est, etiam -laboris amans est: caeterum labor voluntarius, naturaliter voluptati -inimicus existit. Marcus Erem. - -[302] See the directions for prayer, hearing, reading, and the -sacrament. Part ii. - -[303] See in my tract on Heb. xi. 1, called "The Life of Faith." - -[304] See my book of the Mischiefs of Self-ignorance. - -[305] Thus evil may be made the object and occasion of good: it is -good to meditate on evil to hate it, and avoid it. Keep acquaintance -with conscience, and read over its books, and it will furnish your -thoughts with humbling matter. - -[306] Psal. cv. 22; See Psal. civ. cv. cvi. cvii. cxxii. cxxiv. cxxxv. -cxxxvi. cxlv. cxlvii. cxlviii. cxlix. - -[307] Phil. ii. 13; 2 Cor. iii. 5; xii. 9. - -[308] Of this see the fourth part of my "Saints' Rest" more fully. - -[309] Gal. vi. 10; 2 Thess. iii. - -[310] See Dr. Hammond on the place, and on 1 Tim. v. and on Tit. ii. - -[311] Petrarch speaking of his intimacy and esteem with kings and -princes, addeth, Multos tamen eorum quos valde amabam effugi: tantus -mihi fuit insitus amor libertatis; ut cujus vel nomen ipsum libertati, -vel illi esse contrarium videretur, omni studio declinarem. In Vita Sua. - -[312] Read more after, part iii. against despair. - -[313] Stoici dicunt sapientem nunquam sanitate mentis excidere: -incidere tamen aliquando in imaginationes absurdas propter atrae bilis -redundantiam, sive ob delirationem non quidem deviatione rationis, -verum ex imbecillitate naturae. Laert. in Zenone. - -[314] Col. ii. 18-23. - -[315] John iii. 16; 1 John v. 10-12; Rev. xxii. 17; John v. 40. - -[316] Acts xxvi. 18; Eph. i. 18, 19; Col. i. 13; 1 Pet. ii. 9; Rom. -viii. 7; 1 Cor. ii. 14, 15. - -[317] Nos autem nec subito coepimus philosophari, nec mediocrem a primo -tempore aetatis in eo studio operam curamque consumpsimus, et cum minime -videbamur tum maxime philosophabamur. Cicero de Nat. Deor. page 5. - -[318] Primum contemplativae sapientiae rudimentum est meditari, -condiscere, et loquitari dedicere. Paul. Scalig. Thes. p. 730. - -[319] Since the writing of this, I have begun a Methodis Theologiae. - -[320] Read well Vincentius Lirinensis. - -[321] Sana consultatio est ex eruditia; multarumque rerum peritia et -experientia. Plato in Laert. - -[322] Cum opiniones tam variae sint et inter se dissidentes, alterum -fieri potest, ut earum nulla, alterum certe non potest, ut plus una -vera fit. Cicero de Nat. Deor. page 5. - - - - - CHAPTER VII. - - DIRECTIONS FOR THE GOVERNMENT OF THE - PASSIONS. - - -The passions are to be considered, 1. As in themselves, and the sin of -them as respecting God and ourselves only: and so I am to speak of -them here. 2. As they are a wrong to others, and a breach of the -commandments which require love and duty towards our neighbour: and so -I shall speak of them after. - -Passions are not sinful in themselves, for God hath given them to us -for his service; and there is none of them but may be sanctified and -used for him. But they are sinful, 1. When they are misguided and -placed on wrong objects. 2. When they darken reason, and delude the -mind, and keep out truth, and seduce to error. 3. When they rebel -against the government of the will, and trouble it, and hinder it in -its choice or prosecution of good, or urge it violently to follow -their brutish inclination. 4. When they are unseasonable. 5. Or -immoderate and excessive in degree. 6. Or of too long continuance. 7. -And when they tend to evil effects, as to unseemly speeches or -actions, or to wrong another. - -Passions are holy when they are devoted to God, and exercised upon him -or for him. They are good when, 1. They have right objects; 2. And are -guided by reason; 3. And are obedient to the well-guided will; 4. And -quicken and awake the reason and the will to do their duty; 5. And -tend to good effects, exciting all the other powers to their office; -6. And exceed not in degree, so as to disturb the brain or body. - - - _Tit._ 1. _Directions against all sinful passions in - general._ - -_Direct._ 1. Trust not to any present actual resistance, without any -due, habitual mortification of passions, and fortification of the soul -against them. Look most to the holy constitution of your mind and -life, and then sinful passions will fall off, like scabs from a -healthful body when the blood is purified. - -No wonder if an unholy soul be a slave to passion, when the body is -inclined to it: for such a one is under the power of selfishness, -carnality, and worldliness; and from under the government of Christ -and his Spirit; and wanteth that life of grace by which he should cure -and subdue the corruptions of nature. The way for such a one to master -passion, is not to strive by natural, selfish principles and reasons, -which are partial, poor, and weak; but to look first to the main, and -to seek with speed and earnestness for a new and sanctified heart, and -get God's image, and his Spirit, and renewing, quickening grace: this -is the only effectual conqueror of nature. A dull and gentle -disposition may seem without this to conquer that which never much -assaulted it: (the trial of such persons being some other way); but -none conquereth Satan indeed but the Spirit of Christ. And if you -should be free from passion, and not be free from an unholy, carnal, -worldly heart, you must perish at last, if you seemed the calmest -persons upon earth. Begin therefore at the foundation, and see that -the body of sin be mortified, and that the whole tree be rooted up -which beareth these evil, bitter fruits; and that the holy, victorious -new nature be within you; and then you will resist sin with light and -life, which others still resist but as in their sleep. - -_Direct._ II. More particularly, let your souls be still possessed -with the fear of God, and live as in his family, under his eye and -government, that his authority may be more powerful than temptations, -and your holy converse with him may make him still more regarded by -you than men or any creatures. And then this sun will put out the -lesser lights, and the thunder of his voice will drown the whisperers -that would provoke you, and the humming of those wasps which make you -so impatient. God would make the creature nothing, and then it would -do nothing to disturb you, or carry you into sin. - -_Direct._ III. Dwell in the delightful love of God, and in the sweet -contemplation of his love in Christ, and roll over his tender mercies -in your thoughts, and let your conversation be with the holy ones in -heaven, and your work be thanksgivings and praise to God: and this -will habituate your souls to such a sweetness, and mellowness, and -stability, as will resist sinful passion even as heat resisteth cold. - -_Direct._ IV. Keep your consciences continually tender, and then they -will check the first appearance of sinful passions, and will smart -more with the sin than your passionate natures do with the -provocation. A seared conscience, and a hardened, senseless heart, are -to every sin, as a man that is fast asleep is to thieves; they may -come in and do what they will, so they do not waken him. But a tender -conscience is always awake. - -_Direct._ V. Labour after wisdom, strength of reason, and a solid -judgment; for passion is cherished by folly. Children are easily -overthrown, and leaves are easily shaken with every little wind; when -men keep their way, and rocks and mountains are not shaken. Women and -children, and old, and weak, and sick people are usually most -passionate. If a wise man should have a passionate nature, he hath -that which can do much to control it: when folly is a weather-cock at -the wind's command. - -_Direct._ VI. See that the will be confirmed and resolute, and then it -will soon command down passion. Men can do much against passion if -they will. Nature hath set the will in the throne of the soul; it is -the sinful connivance and negligence of the will, which is the guilty -cause of all the rebellion; as the connivance of the commanders is the -common cause of mutinies in an army.[323] The will either consenteth, -or is remiss in its office, and in forbidding and repressing the rage -of passion. When I say, you can do it if you will, you think this is -not true, because you are willing, and yet passion yieldeth not to -your will's command; but I mean not that every kind of willingness -will serve; it is not a sluggish wish that will do it; but if the will -were resolute without any compliance, or connivance, or negligence in -its proper office, no sinful passion could remain; for it is no -further sin, than it is voluntary, either by the will's compliance, or -omission and neglect. Therefore let most of your labour be to waken -and confirm the will; and then it will command down passion. - -_Direct._ VII. Labour after holy fortitude, courage, and magnanimity. -Great minds are above all troubles, desires, or commotions about -little things. A poor, base, low, and childish mind, is never quiet -longer than it is rocked asleep or flattered. - -_Direct._ VIII. Especially see that you want not self-denial, and that -worldliness and fleshly-mindedness be thoroughly mortified; for sinful -passion is the very breath and pulse of a selfish, fleshly, worldly -mind. It is not more natural for dogs to fight about a bone, than for -such to snarl and quarrel, or be in some distempered passion, about -their selfish, carnal interest. Covetousness will not let the mind be -quiet. It is as natural for a selfish man to be under the power of -sinful passions, as for a man to shake that hath an ague, or to fear -that is melancholy. Fleshly men have a canine appetite and feverish -thirst continually upon them, after some flesh-pleasing toy or other. - -_Direct._ IX. Keep a court of justice in your souls, and call -yourselves daily to account, and let no passion escape without such a -censure as is due. If reason and conscience thus exercise and maintain -their authority, and passion be every day soundly rebuked, it will -wither like a plant that is cropped as fast as it springeth. - -_Direct._ X. Deliberate and foresee the end; examine whether passion -tend to that which will be approvable when it is past. Looking to the -end doth shame all sinful passions: they are blind, and moved only by -things present; they cannot endure the sight of the time to come, nor -to be examined whither they go, or where is their home. - -_Direct._ XI. Keep a continual apprehension of the danger and -odiousness of sinful passions, by knowing how full they are of the -spawn of many other sins. See the evil of them in the effects. Mark -what passion doth in others and yourselves; what abundance of evil -thoughts, and words, and deeds do come from sinful passions! - -_Direct._ XII. Observe the immediate troublesome effects, and the -disorders of your soul, and so turn the fruit of passions against -themselves. Mark how they discompose you, and disturb your reason, and -make your minds like muddied waters, and breed a diseased unquietness -in you, unfitting you for your works, and breaking your peace; so that -you can neither know, nor use, nor enjoy yourselves. - -_Direct._ XIII. Let death look your passions frequently in the face. -It hath a mortifying virtue; and as it showeth us the vanity of the -creature, so it taketh down those passions, which creature interest -and deceit have caused. It exciteth reason, and restoreth it to its -dominion, and silenceth the rebellion of the senses. A man that is to -die to-morrow, and knoweth it, would easilier repel to-day a -temptation to lust, or covetousness, or drunkenness, or revenge, than -at another time he could have done. One look into eternity will -powerfully rebuke all carnal passions. - -_Direct._ XIV. Remember still that God is present. Will you behave -yourselves passionately before him, when the presence of your prince -would calm you? Shall God and his holy angels see thee like a bedlam -lay by thy reason and misbehave thyself? - -_Direct._ XV. Have still some pertinent scripture ready to rebuke thy -passions; that thou mayst say as Christ to Satan, "Thus it is -written." Speak to it in the name and word of God; though the bare -words will not charm these evil spirits, yet the authority will curb -them. For this "word is quick and powerful, a discerner of the -thoughts," Heb. iv. 12. "Mighty through God, to the pulling down of -strong holds, casting down imaginations, and every high thing that -exalteth itself against the knowledge of God, and bringeth into -captivity every thought to the obedience of Christ," 2 Cor. x. 4, 5. - -_Direct._ XVI. Set Christ continually before you as your pattern, who -calleth you to learn of him to be meek and lowly, Matt. xi. 29: who -desired not the wealth or glory of the world; who loved his own that -were in the world, but loved not the things of the world; who never -was lifted up, or sinfully cast down; who never despised or envied -man, nor ever feared man; who never was over merry or over sad; who -being reviled, reviled not again; but was dumb as a lamb before the -shearers.[324] - -_Direct._ XVII. Keep as far from all occasions of your passions as -other duties will allow you; and contrive your affairs and occasions -into as great an opposition as may be to the temptation. Run not into -temptation, if you would be delivered from evil. Much might be done by -a willing, prudent man, by the very ordering of his affairs. God and -Satan work by means; let the means then be regarded. - -_Direct._ XVIII. Have a due care of your bodies, that no distemper be -cherished in them which causeth the distemper of the soul. Passions -have a very dependence on the temperament of the body; and much of the -cure of them lieth (when it is possible) in the body's emendation. - -_Direct._ XIX. Turn all your passions into the right channel, and make -them all holy, using them for God upon the greatest thing. This is the -true cure; the bare restraint of them is but a palliate cure, like the -easing of pain by a dose of opium. Cure the fear of man by the fear of -God; and the love of the creature, by the love of God; and the cares -for the body, by caring for the soul; and earthly, fleshly desires and -delights, by spiritual desires and delights; and worldly sorrow, by -profitable, godly sorrow. - -_Direct._ XX. Control the effects, and frustrate your passions of what -they would have; and that will ere long destroy the cause. Cross -yourselves of the things which carnal love and desire would have; -forbear the things which carnal mirth or anger would provoke you to, -and the fire will go out for want of fuel. (Of which more in the -particulars.) - - - _Tit._ 2. _Directions against sinful Love of Creatures._ - -Love is the master passion of the soul, because it hath the chiefest -object, even goodness which is the object of the will; and simple love -is nothing but complacency, which is nothing but the simple volition -of good; and it is a passionate volition or complacency which we call -the passion of love.[325] When this is good and when it is sinful I -showed before; but yet because the one half of the cure here lieth in -the conviction, and it is so hard a thing to make any lover perceive a -sinfulness in his love, I shall first help you in the trial of your -love, to show the sinfulness of it; when I have first named the -objects of it. - -Any creature which seemeth good to us, may possibly be the object of -sinful love; as honour, greatness, authority, praises, money, houses, -lands, cattle, meat, drink, sleep, apparel, sports, friends, relations, -and life itself. As for lustful love, I shall speak of it anon. - - - _Helps for discovering of sinful Love._ - -_Direct._ I. Make God's interest and his word the standard to judge of -all affections by. That which is against the love of God, and would -abate or hinder it, yea, which doth not directly or indirectly tend to -further it, is certainly a sinful love; and so is all that is against -his word. For the love of God is our final act upon our ultimate end, -and therefore all that tends not to it, is a sin against our very end, -and so against our nature and the use of our faculties. - -_Direct._ II. Therefore whatever creature is loved ultimately for -itself, and not for a higher end, even for God, his service, his honour, -his relation to it, or his excellency appearing in it, is sinfully -loved. For it is made our god when it is loved ultimately for itself. - -_Direct._ III. Suspect all love to creatures which is very strong and -violent, and easily kindled, and hardly moderated or quieted. Though you -might think it is for some spiritual end or excellency, that you love -any person or any thing, yet suspect it if it be so easy and strong; -because that which is truly and purely spiritual is against corrupted -nature, and comes from grace which is but weak: we find no such easiness -to love God, and Scripture, and prayer, and holiness; nor are our -affections so violent to these. It is well if all the fuel and blowing -we can use will keep them alive. It is two to one that the flesh and the -devil have put in some of their fuel or gunpowder, if it be fierce. - -_Direct._ IV. Suspect all that love which selfishness and fleshly -interest have a hand in. Is it some bodily pleasure and delight that -you love so much? Or is it a good book or other help for your soul? We -are so much apter to exceed and sin in carnal, fleshly-mindedness, -than in loving what is good for our souls, that there we should be -much more suspicious. If it be violent and for the body, it is ten to -one there is sin in it. - -_Direct._ V. Suspect all that love to creatures which your reason can -give no good account of, nor show you a justifiable cause. If you love -one place or person much more than others, and know not why, but love -them because you cannot choose, this is much to be suspected: though -God may sometimes kindle a secret love between friends, from an -unexpressible unity or similitude of minds, beyond what reason will -undertake to justify, yet this is rare, and commonly fancy, or folly, -or carnality is the cause: however, it is more to be suspected and -tried, than rational love. - -_Direct._ VI. Suspect all that fervent love to any creature which is -hasty before sufficient trial; for commonly both persons and things -have the best side outward, and seem better at the first appearance -than they prove. Not but that a moderate love may be taken up upon the -first appearance of any excellency, especially spiritual; but so as to -allow for a possibility of being deceived, and finding more faultiness -upon a fuller trial than we at first perceive. Have you dwelt in the -house with the persons whom you so much admire? and have you tried -them in their conversations? and seen them tried by crosses, losses, -injuries, adversity, prosperity, or the offers of preferment or plenty -in the world? you would little think what lurketh undiscovered in the -hearts of many, that have excellent parts, till trial manifest it! - -_Direct._ VII. Try your affections in prayer before God, whether they be -such as you dare boldly pray God either to increase or continue and -bless; and whether they be such as conscience hath no quarrel against. -If they endure not this trial, be the more suspicious, and search more -narrowly: the name and presence of God in prayer, doth much dispel the -frauds of carnal reasonings. Yet persons who by melancholy are cast into -diseased fears and scrupulosities, are uncapable of this way of trial. - -_Direct._ VIII. Consult with wise, impartial persons; and open your case -to them without deceit, before affections have gone so far as to blind -you, or leave you uncapable of help. In this case, if in any case, the -judgment of a stander-by that is faithful and impartial is usually to be -preferred before your own. For we are too near ourselves; and judgment -will be bribed and biassed even in the best and wisest persons. - -_Direct._ IX. Yet cast not away all because you discover much excess -or carnality in your affections; for frequently there is mixture both -in the cause of love, and in the love itself of good and evil. And -when you have but taken out all that was selfish, and carnal, and -erroneous in the cause, the carnal, violent love will cease; but not -all love: for still there will and must remain the moderate, rational, -and holy love, which is proportioned to the creature's worth and -merit, and is terminated ultimately on God: the separation being made, -this part must be preserved. - -_Direct._ X. Mere natural appetite in itself is neither morally good -nor evil; but as it is well placed and ordered it is good, and as -unruled or ill-ruled it is evil. - - - _Helps to mortify sinful Love._ - -_Direct._ I. The greatest of all means to cast out all sinful love, is -to keep the soul in the love of God, Jude 21, wholly taken up in -admiring him, serving him, praising him, and rejoicing in him: of -which see chap. iii. direct. xi. We see that they that are taken up in -the love and service of one person, are not apt to be taken much with -any other.[326] But it is not only by diversion, nor only by -prepossessing and employing all our love, that the love of God doth -cure sinful love; but besides these there is also a majesty in his -objective presence which aweth the soul, and commandeth all things -else to keep their distance; and there is an unspeakable splendour and -excellency in him, which obscureth and annihilateth all things else -(though they are more near, and clearly seen and known). And there is -a celestial kind of sweetness in his love, which puts the soul that -hath tasted it out of relish with transitory, inferior good. As he -that hath conversed with wise and learned men, will no more admire the -wit of fools. And as he that hath been employed in the government of a -kingdom or the sublimest studies, will be no more in love with -children's games, and paddling in the dirt. - -_Direct._ II. The next help is to see that the creature deceived you -not; and therefore that you be not rash and hasty; but stay while you -come nearer it, and see it unclothed of borrowed or affected ornaments: -and see it not only in the dress in which it appeareth abroad, which -often covereth great deformities, but in its homely habit and night -attire. Bring it to the light; and, if it may be, also see it when it -hath endured the fire, which hath taken off the paint and removed the -dress.[327] Most of your inordinate love to creatures is by mistake and -rashness. The devil tricks them up and paints them, that you may fall in -love with them; or else he showeth you only the outside of some common -good, and hideth the emptiness or rottenness within. Come nearer -therefore, and stay longer, and prevent your shame and disappointments. -Is it not a shame to see you dote on that place, or office, or thing -this year, which you are weary of before the next? Or to see two persons -impatiently fond of each other till they are married, and then to live -in strife as weary of each other? How few persons or things have been -too violently loved, that were but sufficiently first tried! - -_Direct._ III. The next great help is to destroy self-love (as carnal -and inordinate); for this is the parent, life, and root of all other -sinful love whatever. Why doth the worldling over-love his wealth, and -the proud man his greatness and repute, and the sensualist his -pleasures, but because they first over-love that flesh and self which -all these are but the provision for. Why doth a dividing sectary -overvalue and over-love all the party or sect that are of his own -opinion, but because he first over-valueth and over-loveth -himself?[328] Why do you love those above their worth who think highly -of you, and are on your side, and use to praise you behind your back, -or that do you a good turn, but because you first over-love -yourselves? Why doth lustful love inflame you, or the love of meat, -and drink, and sport, and bravery, carry you into such a gulf of sin, -but that first you over-love your fleshly pleasure? What insnareth you -in fondness to any person, but that you think they love you, or are -suitable to your carnal end. See therefore that you mortify the flesh. - -_Direct._ IV. Still remember how jealous God is of your love, and how -much he is wronged when any creature encroacheth upon his right. 1. -You are his own by creation; and did he give you love to lay out on -others, and deny it to himself? 2. He daily and hourly maintaineth -you; he giveth you every breath, and bit, and mercy that you live -upon; and will you love the creature with his part of your love? 3. -How dearly hath he bought your love in your redemption! 4. He hath -adopted you, and brought you into the nearest relation to him, that -you may love him. 5. He hath pardoned all your sins, and saved you -from hell, (if you are his own,) that you may love him. 6. He hath -promised you eternal glory with himself that you may love him. 7. His -excellency best deserveth your love. 8. His creatures have nothing but -from him, and were purposely sent to bespeak your love for him rather -than for themselves. And yet after all this shall they encroach upon -his part? If you say, it is not God's part that you give them, but -their own; I tell you, all that love which you give the creature above -its due, you take from God. But if it be such a love to the creature -as exceedeth not its worth, and is intended ultimately for God, and -maketh you not love him the less but the more, it is not it that I am -speaking against, or persuading you to mortify. - -_Direct._ V. Look on the worst of the creature with the best, and -foresee what it will be when it withereth, and what it will appear to -you at the last. I have applied this against worldliness before, chap. -iv. part vi. and I shall afterwards apply it to the lustful love. -Bring your beloved creature to the grave, and see it as it will appear -at last, and much of the folly of your love will vanish. - -_Direct._ VI. Understand well the most that it will do for you, and -how short a time you must enjoy it, and flatter not yourselves with -the hopes of a longer possession than you have reason to expect. If -men considered for how short a time they must possess what they dote -upon, it would somewhat cool their fond affections. - -_Direct._ VII. Remember that too much love hath the present trouble of -too much care, and the future trouble of too much grief, when you come -to part with what you love. Nothing more createth care and grief to -us, than inordinate love. You foreknow that you must part with it; and -will you now be so glued to it that then it may tear your flesh and -heart. Remember you caused all that yourselves. - -_Direct._ VIII. Remember that you provoke God to deprive you of what you -over-love, or to suffer it to grow unlovely to you. Many a man's horse -that he over-loved hath broke his neck: and many a man's child that he -over-loved hath died quickly, or lived to be his scourge and sorrow: and -many a husband or wife that was over-loved, has been quickly snatched -away, or proved a thorn, or a continual grief and misery. - -_Direct._ IX. If there be no other means left, prudently and moderately -imbitter to thyself the creature which thou art fond of: which may be -done many ways, according to the nature of it. By the seldomer or more -abstemious use of it: or by using it more to benefit than delight; or by -mixing some mortifying, humbling exercises; or mixing some self-denying -acts, and minding more the good of others, &c. - -_Direct._ X. In the practice of all directions of this nature, there -must abundance of difference be made between a carnal, voluptuous -heart, that is hardly taken off from sensual love, and a mortified, -melancholy, or over-scrupulous person, who is running into the -contrary extreme, and is afraid of every bit they eat, or of all they -possess, or wear, or use, and sometimes of their very children and -relations, and ready to overrun their mercies, or neglect their -duties, suspecting that all is too much loved. And it is a very hard -thing for us so to write or preach to one party, but the other will -misapply it to themselves, and make an ill use of it. All that we can -write or say is too little to mortify the fleshly man's affections: -and yet speak as cautelously as we can, the troubled soul will turn it -into gall, to the increase of his trouble: and what we speak to his -peace and settlement, though it prove too little and uneffectual, yet -will be effectual to harden the misapplying sensualist in the sinful -affections and liberty which he useth. Therefore it is best in such -cases to have still a wise, experienced, faithful guide, to help you -in the application in cases of difficulty and weight. - - - _Tit._ 3. _Directions against sinful Desires and Discontent._ - -I shall say but little here of this subject, because I have already -treated so largely of it, in my book of "Self-denial," and in that of -"Crucifying the World;" and here before in chap. iv. part. vi. and -vii. against worldliness and flesh-pleasing, and here against sinful -love, which is the cause.[329] - -How sinful desires may be known, you may gather from the discoveries -of sinful love: as, 1. When you desire that which is forbidden you. 2. -Or that which will do you no good, upon a misconceit that it is better -or more needful than it is. 3. Or when you desire it too eagerly, and -must needs have it, or else you will be impatient or discontented, and -cannot quietly be ruled and disposed of by God, but are murmuring at -his providence and your lot. 4. Or when you desire it too hastily, and -cannot stay God's time. 5. Or else too greedily as to the measure, -being not content with God's allowance, but must needs have more than -he thinks fit for you. 6. Or specially when your desires are perverse, -preferring lesser things before greater; desiring bodily and -transitory things more than the mercies for your souls which will be -everlasting. 7. When you desire any thing ultimately and merely for -the flesh, without referring it to God, it is a sin. Even your daily -bread, and all your comforts, must be desired but as provender for -your horse, that he may the better go his journey, even as provision -for your bodies, to fit them to the better and more cheerful service -of your souls and God. 8. Much more when your desires are for wicked -ends, (as to serve your lust, or pride, or covetousness, or revenge,) -they are wicked desires. 9. And when they are injurious to others. - -_Direct._ I. Be well acquainted with your own condition, and consider -what it is that you have most need of; and then you will find that you -have so much grace and mercy to desire for your souls, without which -you are lost for ever, and that you have a Christ to desire, and an -endless life with God to desire, that it will quench all your thirst -after the things below.[330] This, if any thing, will make you wiser, -when you see you have greater things to mind. A man that is in present -danger of his life, will not be solicitous for pins or fool-gawds: and -the hopes of a lordship or a kingdom will cure the desire of little -things: a man that needeth a physician for the dropsy or consumption, -will scarce long for children's balls or tops. And methinks a man that -is going to heaven or hell, should have somewhat greater than worldly -things to long for. Oh what a vain and doting thing is a carnal mind; -that hath pardon, and grace, and Christ, and heaven, and God, to think -of, and that with speed before it be too late; and can forget them -all, or not regard them, and eagerly long for some little -inconsiderable trifle; as if they said, I must needs taste of such a -dish before I die; I must needs have such a house, or a child, or -friend, before I go to another world! O study what need thy distressed -soul hath of a Christ, and of peace with God, and preparation for -eternity, and what need thy darkened mind hath of more knowledge, and -thy dead and carnal heart of more life, and tenderness, and love to -God, and communion with him; feel these as thou hast cause, and the -eagerness of thy carnal desires will be gone. - -_Direct._ II. Remember how much your carnal desires do aggravate the -weakness of your spiritual desires, and make the sin more odious and -unexcusable. Are you so eager for a husband, a wife, a child, for -wealth, for preferment, or such things, while you are so cold and -indifferent in your desires after God, and grace, and glory? Your -desires after these are not so earnest! They make you not so importunate -and restless; they take not up your thoughts both day and night; they -set you not so much on contrivances and endeavours: you can live as -quietly without more grace, or assurance of salvation, or communion with -God, as if you were indifferent in the business; but you must needs have -that which you desire in the world, or there is no quiet with you. Do -you consider what a horrible contempt of God, and grace, and heaven, is -manifested by this? Either you are regenerate or unregenerate. If you -are regenerate, all your instructions, and all your experience of the -worth of spiritual things, and the vanity of things temporal, do make it -a heinous sin in you to be now so eager for those things which you have -so often called vanity, while you are so cold towards God, whose -goodness you have had so great experience of. Do you know no better yet -the difference between the creature and the Creator? Do you yet no -better understand your necessities and interest, and what it is that you -live upon, and must trust to for your everlasting blessedness and -content? If you are unregenerate, (as all are that love any thing better -than God,) what a madness is it for one that is condemned in law to -endless torments, and shall be quickly there, if he be not regenerate -and justified by Christ, to be thirsting so eagerly for this or that -thing, or person, upon earth, when he should presently bestir him with -all his might to save his soul from endless misery! How incongruous are -these desires to the good and bad! - -_Direct._ III. Let every sinful desire humble you, for the worldliness -and fleshliness which it discovereth to be yet unmortified in you; and -turn your desires to the mortifying of that flesh and concupiscence -which is the cause. If you did not yet love the world, and the things -that are in the world, you would not be so eager for them. If you were -not too carnal, and did not mind too much the things of the flesh, you -would not be so earnest for them as you are. It should be a grievous -thing to your hearts to consider what worldliness and fleshliness this -showeth to be yet there. That you should set so much by the creature, -as to be unable to bear the want of it; is this renouncing the world -and flesh? The thing you need is not that which you much desire; but a -better heart, to know the vanity of the creature, to be dead to the -world, and to be able to bear the want or loss of any thing in it; and -a fuller mortification of the flesh: mortifying and not satisfying it, -is your work. - -_Direct._ IV. Ask your hearts seriously whether God in Christ be -enough for them, or not? If they say, no, they renounce him and all -their hope of heaven; for no man takes God for his God that takes him -not for his portion, and as enough for him: if they say, yea, then you -have enough to stop the mouth of your fleshly desires, while your -hearts confess that they have enough in God. Should that soul that -hath a filial interest in God, and an inheritance in eternal life, be -eager for any conveniences and contentments to the flesh? If God be -not enough for you, you will never have enough. Turn to him more, and -know him better, if you would have a satisfied mind. - -_Direct._ V. Remember that every sinful desire is a rebelling of your -wills against the will of God; and that it is his will that must govern -and dispose of all, and your wills must be conformed to his; yea, that -you must take pleasure and rest in the will of God. Reason the case with -your hearts, and say, Who is it that is the governor of the world? and -who is to rule me and dispose of my affairs? Is it I or God? Whose will -is it that must lead, and whose must follow? Whose will is better -guided, God's or mine? Either it is his will that I shall have what I -desire, or not; if it be, I need not be so eager, for I shall have it in -his time and way; if it be not his will, is it fit for me to murmur and -strive against him? Remember that your discontents and carnal desires -are so many accusations brought in against God; as if you said, Thou -hast not dealt well or wisely, or mercifully by me; I must have it -better: I will not stand to thy will and government; I must have it as I -will, and have the disposal of myself. - -_Direct._ VI. Observe how your eager desires are condemned by yourselves -in your daily prayers, or else they make your prayers themselves -condemnable. If you pray that the will of God may be done, why do your -wills rebel against it, and your desires contradict your prayers? And if -you ask no more than your daily bread, why thirst you after more? But if -you pray as you desire, Lord, let my will be done, and my selfish, -carnal desire be fulfilled, for I must needs have this or that; then -what an abominable prayer is this! Desire as you must pray. - -_Direct._ VII. Remember what covenant you have made with God; that you -renounced the world and the flesh, and took him for your Lord, and -King, and Father, and yielded up yourselves as his own, as his -subject, and as his child, to be disposed of, ruled, and provided for -by him; and this covenant is essential not only to your christianity, -but to your taking him for your God. And do you repent of it? or will -you break it, and forfeit all the benefits of the covenant? If you -will needs have the disposal of yourselves, you discharge God of his -covenant and fatherly care for you; and then what will become of you, -if he so forsake you? - -_Direct._ VIII. Bethink you how unmeet you are to be the choosers of -your own condition. You foresee not what that person, or thing, or place -will prove to you, which you so eagerly desire: for aught you know it -may be your undoing, or the greatest misery that ever befell you. Many a -one hath cried with Rachel, "Give me children or else I die," Gen. xxx. -1, that have died by the wickedness and unkindness of their children. -Many a one hath been violent in their desires of a husband or a wife, -that afterwards have broken their hearts, or proved a greater affliction -to them than any enemy they had in the world. Many a one hath been eager -for riches, and prosperity, and preferment, that hath been insnared by -them, to the damnation of his soul. Many a one hath been earnest for -some office, dignity, or place of trust, which hath made it a great -increaser of his sin and misery. And it is flesh and self that is the -eager desirer of things that are against the will of God, and nothing is -so blind and partial as self and flesh. You think not your child a -competent judge of what is best for him, and make not his desires, but -your own understanding, the guide and rule of your dealings with him, or -disposals of him. And are you fitter choosers for yourselves in -comparison of God, than your child is in comparison of you? Either you -take God for your Father, or you do not. If you do not, call him not -Father, and hope not for mercy and salvation from him: if you do, is he -not wise and good enough to dispose of you, and to determine what is -best for you, and to choose for you? - -_Direct._ IX. Remember that it is one of the greatest plagues on this -side hell, to be given up to our own desires, and that by your -eagerness and discontents you provoke God thus to give you up. "So I -gave them up to their own heart's lust, and they walked in their own -counsels: Oh that my people had hearkened to me!" &c. Psal. lxxxi. -12. "Wherefore God also gave them up to uncleanness, through the lusts -of their own hearts," &c. Rom. i. 24, 26. "For this cause God gave -them up to vile affections," ver. 28. "And even as they did not like -to retain God in their knowledge, God gave them over to a reprobate -mind, to do those things which are not convenient," 2 Thess. ii. -10-12. God may give you that which you so eagerly desire, as he gave -"Israel a king, even in his anger," Hos. xiii. 10, 11. Or as he gave -the Israelites "their own desire, even flesh which he rained upon them -as dust, and feathered fowls as the sand of the sea; they were not -estranged from their lust: but while their meat was yet in their -mouths, the wrath of God came upon them, and slew the fattest of -them," Psal. lxxviii. 27, 29-31. "They lusted exceedingly in the -wilderness, and tempted God in the desert, and he gave them their -request, but sent leanness into their souls," Psal. cvi. 14, 15. God -may say, Follow your own lust, and if you are so eager, take that -which you desire; take that person, that thing, that dignity which you -are so earnest for; but take my curse and vengeance with it: never let -it do you good, but be a snare and torment to you. "Let a fire come -out of the bramble and devour you," Judg. ix. 15. - -_Direct._ X. Take heed lest concupiscence and partiality entice you to -justify your sinful desires and take them to be lawful. For if you do -so, you will not repent of them, you will not confess them to God, nor -beg pardon of them, nor beg help against them, nor use the means to -extinguish them; but will cherish them, and be angry with all that are -against them, and love those tempters best that encourage them: and -how dangerous a case is this! And yet nothing is more ordinary among -sinners, than to be blinded by their own affections, and think that -they have sufficient reason to desire that which they do desire. And -affection maketh them very witty and resolute to deceive themselves. -It setteth them on studying all that can be said to defend their -enemy, and put a deceitful gloss upon their cause. Try your desires -well (as I before directed you). Q. 1. Is the thing that you desire a -thing that God hath bid you desire, or promised in his word to give -you, (as grace, Christ, and heaven)? If it be so, then desire it, and -spare not; but if not so, Q. 2. Why then are you so eager for it when -you should at most have but a submissive, conditional desire after it? -Q. 3. Nay, is it not something which you are forbidden to desire? If -so, dare you excuse it? - -_Direct._ XI. Remember that concupiscence or sinful desire is the -beginning of all sin of commission, and leadeth directly to the act. -Theft, adultery, murder, fraud, contention, and all such mischiefs, -begin in inordinate desires. For "every one is tempted, when he is -drawn away of his own lust and enticed: then when lust hath conceived, -it bringeth forth sin; and sin when it is finished bringeth forth -death," James i. 14, 15. By "lust" is meant, any fleshly desire or -will; therefore when the apostle forbiddeth gluttony and drunkenness, -chambering and wantonness, strife and envying, he strikes at the root -of all in this one word, "make no provision for the flesh to satisfy -its lusts," (or wills,) Rom. xiii. 13, 14. - -_Direct._ XII. Pull off the deceiving vizor, and see that which you so -eagerly desire, as it is. What will it be to you at the last? It is now -in its spring or summer; but see it in its fall and winter? It is now in -its youth; but see it withered to skin and bone in its decrepid age. It -is now in its clean and curious ornaments; but see it in its uncleanness -and in its homely dress: cure your deceit, and your desire is cured. - -_Direct._ XIII. Promise not yourselves long life, but live as dying -men, with your grave and winding-sheet always in your eye; and it will -cure your thirst after the creature when you are sensible how short a -time you must enjoy it, and especially how near you are unto eternity. -This is the apostle's method, 1 Cor. vii. 29-31, "But this I say, -brethren, 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 rejoice, as though they rejoiced not; and they -that buy, as though they possessed not; and they that use the world, -as not abusing it (or as if they used it not): for the fashion of this -world passeth away." So you will desire as if you desired not, when -you perceive well how quickly the thing desired will pass away. - -_Direct._ XIV. In all your desires, remember the account as well as -the thing desired. Think not only what it is now at hand, but what -account you must make to God of it; "for to whom men give or commit -much, of them they require the more," Luke xii. 48. Will you thirst -after more power, more honour, more wealth, when you remember that you -have the more to give account of? Matt. xxv. Have you not enough to -reckon for already, unless you had hearts to use it better? - -_Direct._ XV. Keep yourselves to the holy use of all your mercies, and -let not the flesh devour them, nor any inordinate appetite fare ever -the better for them when you have them, and this will powerfully -extinguish the inordinate desire itself. We are in little danger of -being over eager after things spiritual and holy, for the honour of -God; resolve therefore that all you have shall be thus sanctified to -God, and used for him, and not at all to satisfy any inordinate desire -of the flesh, and then the flesh will cease its suit, when it finds it -fares never the better for it. You are able to do much in this way if -you will. If you cannot presently suppress the desire, you may -presently resolve to deny the flesh the thing desired, (as David would -not drink the water though he longed for it, 2 Sam. xxiii. 15, 17,) -and you may presently deny it the more of that you have. If you cannot -forbear your thirst, you can forbear to drink; if you cannot forbear -to be hungry, you can forbear to eat whatever is forbidden or unfit: -if Eve must needs have an appetite to the forbidden fruit, yet she -might have commanded her hands and teeth, and not have eaten it. If -you cannot otherwise cool your desire of curious apparel, wear that -which is somewhat homelier than else you would have worn, on purpose -to rebuke and control that desire: if you cannot otherwise quench your -covetous desires, give so much the more to the poor to cross that -desire. You cannot say that the outward act is out of your power, if -you be but willing. - -_Direct._ XVI. When your desires are over eager, bethink you of the -mercies which you have received already and do possess. Hath God done so -much for you, and are you still calling for more, even of that which is -unnecessary, when you should be giving thanks for what you have? This -unthankful greediness is an odious sin. Think what you have already for -soul and body, estate and friends; and will not all this quiet you, -(even this with Christ and heaven,) unless you have the other lust or -fancy satisfied, and unless God humour you in your sick desires? - -_Direct._ XVII. Understand how little it will satisfy you, if God -should give you all that you earnestly desire. When you have it, it -will not quiet you, nor answer your expectations. You think it will -make you happy, and be exceeding sweet to you; but it deceiveth you, -and you promise yourselves you know not what, and therefore desire you -know not what. It would be to you but like a dreaming feast, which -would leave you hungry in the morning, Isa. xxix. 8. - -_Direct._ XVIII. Remember still that the greatest hurt that the creature -can do thee, is in being over-loved and desired, and it is never so -dangerous to thee as when it seemeth most desirable. If you remembered -this aright, you would be cast into the greatest fear and caution, when -any thing below is presented very pleasing and desirable to you. - -_Direct._ XIX. Consider that your desires do but make those wants a -burden and misery to you which otherwise would be none. Thirst makes -the want of drink a torment, which to another is no pain or trouble at -all. The lustful wanton is ready to die for love of the desired mate -which nobody else cares for, nor is ever the worse for being without. -A proud ambitious Haman thinks himself undone if he be not honoured, -and is vexed if he be but cast down into the mean condition of a -farmer; when many thousand honest, contented men live merrily and -quietly in as low a condition. It is men's own desires, and not their -real wants, which do torment them. - -_Direct._ XX. Remember that when you have done all, if God love you he -will be the chooser, and will not grant your sick desires, but will -correct you for them till they are cured. If your child cry for a -knife, or for unwholesome meat, or any thing that would hurt him, you -will quiet him with the rod if he give not over. And it is a sign some -rod of God is near you, when you are sick for this, or that, or the -other thing, and will not be quiet and content unless your fancy and -concupiscence be humoured. - - - _Tit._ 4. _Directions against Sinful Mirth and Pleasure._ - -Mirth is sinful, 1. When men rejoice in that which is evil; as in the -hurt of others, or in men's sin, or in the sufferings of God's -servants, or the afflictions of the church, or the success or -prosperity of the enemies of Christ, or of any evil cause: this is one -of the greatest sins in the world, and one of the greatest signs of -wickedness, when wickedness is it that they rejoice in.[331] 2. When -it is unseasonable, or in an unmeet subject: as to be merry in the -time and place of mourning; to feast when we should fast; or for an -unsanctified, miserable soul to be taken up with mirth, that is in the -power of sin and Satan and near to hell. 3. Mirth is sinful when it -tendeth to the committing of sin, or is managed by sin: as to make -merry with lies and fables, and tempting, unnecessary, time-wasting -dances, plays, or recreations; or with the slander or abuse of others; -or with drunkenness, gluttony, or excess. 4. Mirth is sinful when it -is a hinderance to our duty and unfitteth the soul for the exercise of -that grace which is most suitable to its estate: as when it hindereth -a sinner's conviction and humiliation, and resisteth the Spirit of -God, and bawleth down the calls of grace, and the voice of conscience, -that they cannot be heard: and when it banisheth all sober -consideration about the matters that we should most regard, and will -not give men leave to think with fixedness and sobriety, upon God and -upon themselves, their sin and danger, upon death and judgment and the -life to come: when it makes the soul more unfit to take reproof, to -profit by a sermon, to call upon God. This drunken mirth which shuts -out reason, and silenceth conscience, and laughs at God, and jesteth -at damnation, and doth but intoxicate the brain, and make men mad in -the matters where they should most show their wisdom, I say, this -mirth is the devil's sport, and the sinner's misery, and the wise -man's pity: of which Solomon speaketh, Eccl. ii. 2, "I said of -laughter, It is mad: and of mirth, What doth it?" Prov. xxvi. 18, 19, -"As a mad-man who casteth firebrands, arrows, and death, so is the man -that deceiveth his neighbour, and saith, Am not I in sport?" Prov. x. -23, "It is as sport to a fool to do mischief." 5. But mirth is most -horridly odious when it is blasphemous and profane: when incarnate -devils do make themselves merry with jesting and mocking at Scripture, -or at the judgments of God, or the duties of religion; or in horrid -oaths and cursed speeches against the servants of the Lord. - -_Direct._ I. First see that thou be a person fit for mirth,[332] and -that thou be not a miserable slave of Satan, in an unregenerate, unholy, -unjustified state! Thou wouldst scarce think the innocent games or -sports were becoming a malefactor that must die to-morrow. An -unregenerate, unholy person, is sure whenever he dieth such to be -damned; if he believe not this, he must deny God or the gospel to be -true. And he is not sure to live an hour. And he is sure that he shall -die ere long. And now, if you have not fooled away your reason, tell me -whether your reason can justify the mirth of such a man? Dost thou ask, -what harm is it to be merry? None at all for one that hath cause to be -merry, and rejoiceth in the Lord. But for a man to be merry in the way -to hell, and that so near it; for a man to be merry before his soul be -sanctified, and his sin be pardoned, or before he seeketh it with all -his heart, this is harm; if folly and unbelief, and contempt of God and -his dreadful justice, be any harm. O hearken to the calls of God; abhor -thy sins, and set thy heart on heaven and holiness, and then God and -conscience will allow thee to be merry. Get a renewed heart and life, -and get the pardon of thy sins, and a title to heaven, and a readiness -to die, and then there is reason and wisdom in thy mirth.[333] Then thy -mirth will be honourable and warrantable; better than the lame man's -that was healed, Acts iii. 8, that went with Peter and John into the -temple, "walking, and leaping, and praising God." But it is a most -pitiful sight to see an ungodly, unregenerate sinner, to laugh, and -sport, and play, and live merrily, as if he knew not what evil is near -to him! It would draw tears from the eyes of a believer that knoweth -him, and thinketh where he is like to dwell for ever. I remember the -credible narrative of one that lived not far from me, that in his -profaneness was wont to wish that he might see the devil; who at last -appeared to him in his terror; and sometime he smiled on him; and the -man was wont to say, that he never seemed so ugly and terrible as when -he smiled (and the man was affrighted by it into a reformed life). So -though a servant of the devil be never comely, yet he never seemeth so -ghastly as when he is most merry in his misery. - -_Direct._ II. Yet do not destroy nature by overmuch heaviness, under -pretence that thou hast no right to be merry. For, 1. The very -discovery of thy misery puts thee into the fairer hopes of mercy. 2. -And many of God's children live long without assurance of their -justification, and yet should not therefore cast away all joy. 3. And -so much ease and quiet of mind must be kept up by the unsanctified -themselves, as is necessary to preserve their natures, that they may -have time continued, and may wait on God till they obtain his grace. -Above all men, they have reason to value their lives, lest they die -and be lost, before they be recovered. And therefore, as they must not -famish themselves by forbearing meat or drink, so their sorrows must -not be such as may destroy their bodies (of which more anon). - -[Sidenote: The true method of rejoicing.] - -_Direct._ III. See that you first settle the peace of your souls upon -solid grounds, and get such evidences of your special interest in -Christ and heaven, as will rationally warrant you to rejoice; and then -make it the business of your lives to rejoice and delight yourselves -in God, and take this as the principal part of grace and godliness, -and not as a small or indifferent thing; and so let all lawful, -natural mirth be taken in, as animated and sanctified by this holy -delight and joy; and know that this natural, sanctified mirth is not -only lawful, but a duty exceeding congruous and comely for a thankful -believer in his way to everlasting joy. - -This is the true method of rejoicing. Though, as I said, so much -quietness may be kept up by the unregenerate, as is needful to keep up -life and health, and the gospel where it cometh is tidings of great -joy to those that hear it; yet no man can live a truly comfortable, -merry life, but in this method; but all his mirth, beside that which -either supporteth nature, or meeteth mercy in his returning to God, -will be justly chargeable with madness; and maketh him a more pitiful -sight.[334] - -The first thing therefore to be done, is to lay the groundwork of true -mirth. And this is done by unfeigned repenting, and turning to God by -faith in Christ, and becoming new creatures, a sanctified, peculiar -people, and being justified and adopted to be the children of God; and -then by discerning (upon sober trial) the evidences and witness of all -this in ourselves, that we may know that we have passed from death to -life. - -And though there are several degrees both of grace and of the -discerning of it, some having but little holiness, and some but little -discerning of it in themselves, yet the least may afford much comfort -to the soul upon justifiable grounds, though not so much as the -greater degrees of grace, and clearer discerning of it, may do. - -The foundation being thus laid, it must be our next endeavour to build -upon it a settled peace of conscience, and quietness of soul; for till -we can attain to joy, it is a great mercy to have peace, and to be -free from the accusations, fears, and griefs which belong to the -unjustified; and peace must be the temper more ordinary than much joy, -to be expected in this our frail condition. - -Thirdly, Peace being thus settled, we must endeavour to rise up daily -into joy, as our great duty and our great felicity on earth; it being -frequently and earnestly commanded in the Scriptures, that we "rejoice -in the Lord always," and "shout for joy, all that are upright in -heart," Psal. xxxiii. 1; Phil. iii. 1; iv. 4; Deut. xii. 12, 18; -xxvii. 7. Thus he that "proveth his own work," may have "rejoicing in -himself," Gal. vi. 4, "even in the testimony of his conscience," of -his own "simplicity and godly sincerity," 2 Cor. i. 12. And this all -believers should maintain and actuate in themselves. - -Fourthly, With this rejoicing in God, our lawful, natural mirth must -be taken in, as subordinate or sanctified; that is, we must further -our holy joy by natural mirth and cheerfulness, and by the comforts -of our bodies in God's lower mercies, promote the service and the -comforts of our souls. And this is the right place for this mirth to -come in, and this is the true method of rejoicing. - -_Direct._ IV. Mark well the usefulness and tendency of all thy mirth: -and if it be useful to fit thee for thy duty, and intended by thee to -that end, (though you alway observe not that intention at the time,) -and if it tend to do thee good, or help thee to do good, without a -greater hurt or danger, then cherish and promote it; but if it tend to -carry thee away from God to any creature, and to unfit thy soul for -the duties of thy place, and to carry thee into sin, then avoid it as -thy hurt: still remembering that the necessary support of nature must -not be avoided by good or bad. A christian that hath any acquaintance -with himself, and with the work of holy watchfulness, may discern what -his mirth is by the tendency and effects, and know whether it doth him -good or harm. - -_Direct._ V. Take heed that the flesh defile not your mirth, by dropping -in any obscene or ribald talk, or by stirring up fleshly lust and sin. -Which it will quickly do, if not well watched; and holy mirth and -cheerfulness is very apt to degenerate on a sudden into sinful mirth. - -_Direct._ VI. Consider what your mirth is like to prove to others as -well as to yourselves. If it be like to stir up sin in others, or to -be offensive to them, you must the more avoid it in their presence, or -manage it with the greater caution: if it be needful to cheer up the -drooping minds of those you converse with, or to remove their -prejudice against a holy life, you must the more give place to it: for -it is good or bad as it tendeth unto good or bad. - -_Direct._ VII. Never leave out reason or godliness from any of your -mirth. Abhor that mirth that maketh a man a fool, or playeth the fool: -and take heed of that ungodliness which maketh a man merriest when he -is furthest from God, like the horse or ox that leapeth and playeth -for gladness when he is unyoked or loosed from his labour. Something -of God and heaven should appear or be dropped into all our mirth, to -sweeten and to sanctify it. - -_Direct._ VIII. Watch your tongues in all your mirth; for they are very -apt to take liberty then to sin. Mirth is to the tongue as holidays and -play-days to idle scholars; who are glad of them as a time in which they -think they have liberty to game, and fight, and do amiss. - -_Direct._ IX. If a word break forth from yourselves or companions to the -wrong of others in your mirth, as of backbiting, evil-speaking, jeering, -scorning, defaming, (yea, though it be your enemy,) rebuke it, and cast -it out, as dirt or dung that falleth into your dish or cup. - -_Direct._ X. If profaneness intrude, and any make merry with jesting -at Scripture, religion, or the slanders or scorns of godly persons, -with a tendency to make religion odious or contemptible; if they are -such as you may speak to, reprove them with reverend seriousness to -their terror: if they are not, then show your abhorrence of it by -turning your backs and quitting the place and company of such devilish -enemies of God. Be not silent or seemingly-consenting witnesses of -such odious mirth against your Maker. - -_Direct._ XI. If the mirth of others in your company grow insipid, -frothy, foolish, wanton, impious, or otherwise corrupt, drop in some -holy salt to season it; and something that is serious and divine to -awe it and repress it. As to remember them of God's presence, or to -recite such a text as Eph. v. 3, 4, "But fornication and all -uncleanness or covetousness, let it not be once named amongst you as -becometh saints; neither filthiness, nor foolish talking, nor -jesting; which are not convenient: but rather giving of thanks." - -[Sidenote: Considerations to repress excessive mirth.] - -_Direct._ XII. If mirth grow immoderate and exceed in measure, and carry -you away from God and duty by the very carnal pleasure of it, have -always at hand these following considerations to repress it. 1. Remember -that God is present; and levity is not comely in his sight. 2. Remember -that death and judgment are at hand, when all this levity will be turned -into seriousness. 3. Remember that your souls are yet under a great deal -of sin, and wants, and danger, and you have a great deal of serious work -to do. 4. Look on Jesus Christ, and remember what an example he gave you -upon earth; whether he laughed, and played, and jested, and taught you -immoderate or carnal mirth; and whether you live like the disciples of a -crucified Christ. 5. Think on the ordinary way to heaven, described in -Scripture; which is through many tribulations, afflictions, fastings, -temptations, humiliations, sufferings, and mortifications; and think -whether a wanton, jesting, playful life be like to this. 6. Think of the -course of the ancient and excellent christians, who went to heaven -through labour, and watchings, and fasting, and poverty, and cruel -persecutions, and not through carnal mirth and sport. 7. Think of the -many calamitous objects of sorrow that are now abroad in the world! of -the millions of heathens and Mahometans, and other strangers or enemies -to Christ! of the obstinate Jews; of the dark corrupted lamentable state -of the Greek, Armenian, Ethiopian and Roman churches, where religion is -so woefully obscured and dishonoured by ignorance, error, superstition, -and profaneness: of the papal tyranny and usurpation; and of the divided -state of all the churches, and the profaneness, and persecution, and -uncharitableness, and contentions, and mutual reproaches and revilings, -which make havoc for the devil among the members of Christ. - - - _Tit._ 5. _Directions against sinful Hopes._ - -Hope is nothing but a desirous expectation; therefore the directions -given before, against sinful love and desire, may suffice also against -sinful hopes, save only for the expecting part. Hope is sinful, 1. -When it is placed ultimately upon a forbidden object: as to hope for -some evil to yourselves which you mistakingly think is good. To hope -for felicity in the creature, or to hope for more from it than it can -afford you. To hope for the hurt of other men; for the ruin of your -enemies; for the hinderance of the gospel, and injury to the church of -Christ.[335] 2. When you hope for a good thing by evil means: as to -hope to please God, or to come to heaven by persecuting his servants, -or by ignorance, or superstition, or schism, or heresy, or any sin. 3. -To hope ungroundedly for that from God which he never promised. 4. To -hope deceitfully for that from God which he hath declared he will -never give. All these are sinful hopes. But it is not these last that -I shall here say much to, because I have said so much already of them -in many other writings. - -_Direct._ I. Hope for nothing from God against faith or without faith; -that is, for nothing which he hath said he will not give, nor for any -thing which he hath not promised to give, or given you some reason to -expect. To hope for that which God hath told us he will not give, or -that which is against the holiness and justice of God to give, this is -but to hope that God will prove a liar, or unholy, or unjust, which -are wicked and blaspheming hopes. Such are the hopes which abundance -of ignorant and ungodly persons have; who hope to be saved without -regeneration, and without true holiness of heart or life; and hope to -be saved in their wilful impenitence and beloved sins: who hope that -God forgiveth them those sins, which they hate not, nor will be -persuaded to forsake: and hope that the saying over some words of -prayer, or doing something which they call a good work, shall save -them, though they have not the Spirit of Christ: or that hope to be -saved, though they are unsanctified, because they are not so bad as -some others, and live not in any notorious, disgraceful sin: all these -believe the devil who tells them that an unholy person may be saved, -and believe that the gospel is false which saith, "without holiness -none shall see the Lord," Heb. xii. 14; and they hope that God will -prove unholy, unjust, and false to save them, and yet this they call a -hoping in God. Hope for that which God hath promised, and spare not; -but not for that which he hath said he will not do, yea, protested -cannot be, John iii. 3, 5. - -_Direct._ II. When thou hopest for any evil to others, or thyself, -remember what a monstrous thing it is to make evil the object of thy -hope, and how those hopes are but thy hastening unto chosen misery, -and contradict themselves. For thou hopest for it as good; and to be -greedy for evil on supposition that it is good, doth show thy folly -that wilt try no better the objects of thy hopes: like a sick man that -longs and hopeth for that which if he take it will be his death. Thus -sinners hope for the poisoned bait. - -_Direct._ III. Understand how much of the root of worldliness -consisteth in your worldly hopes. Poor worldlings have little in -possession to delight in; but they keep up a hope of more within them. -Many a covetous or ambitious wretch, that never reacheth that which he -desireth, yet liveth upon the hopes of it: and hope is it that setteth -and keepeth men at work in the service of the world, the flesh, and -the devil; as divine hope doth set and keep men at work for heaven, -for their souls, and for Jesus Christ. And many a hypocrite that -loseth much upon the account of his religion, yet showeth his -rottenness by keeping up his worldly hopes, and going no further than -will stand with those. - -_Direct._ IV. Hath not the world deceived all that have hoped in it unto -this day? Consider what is become of them and of their hopes; what hath -it done for them, and where hath it left them: and wilt thou place thy -hopes in that which hath deceived so many generations of men already? - -_Direct._ V. Remember that thy worldly hopes are a sin so fully -condemned by natural demonstration, that thou art utterly left without -excuse. Thou art certain beforehand that thou must die; thou knowest -how vain the world will be then to thee, and how little it can do for -thee; and yet art thou hoping for more of the world! - -_Direct._ VI. Consider that the world declareth its vanity in the very -hopes of worldlings. In that it is still drawing them by hopes, and -never giveth them satisfaction and content. Almost all the life of a -worldling's pleasure is in his hopes. The very thing which he hopeth -for, doth not prove so sweet to him in the possession, as it was in -his hopes. A hoping and still hoping for that which they never shall -attain, is the worldling's life. - -_Direct._ VII. O turn your souls to those blessed hopes of life -eternal, which are sent you from heaven by Jesus Christ, and set -before you in the holy Scriptures, and proclaimed to you by the -messengers of grace. Doth God offer you sure, well-grounded hopes of -living for ever in his joy and glory? And do you neglect them, and lie -hoping for that felicity in the world which cannot be attained, and -which will give no content when you have attained it? This is more -foolish than to toil and impoverish yourselves in hope to find the -philosopher's stone, and refuse a kingdom freely offered. - - - _Tit._ 6. _Directions against sinful Hatred, Aversation, - or Backwardness towards God._[336] - -The hatred to God and backwardness to his service, which is the chief -part of this sin, is to be cured according to the directions in the -first chapter, as a state of wickedness is: and more I shall say anon, -about the worship of God; and chap. iii. direct. xi. containeth the cure -also. Only here I shall add a few directions to a God-hating generation. - -_Direct._ I. The first thing you have to do, is to discover this to be -your sin. For you are confident that you love God above all, while you -hate him above all, even above the devil. You will confess, that this -is horrid wickedness, where it is found, and well deserveth damnation: -take heed lest thy own confession judge thee. Remember then that it is -not the bare name that we now speak of: I know that God's name is most -honoured, and the devil's name is most hated. Nor is it every thing in -God that is hated: none hateth his mercifulness and goodness as such. -Nor is it every thing in the devil that is loved: none loveth his -hatred to man, nor his cruelty in tormenting men. But the holiness of -God, which is it that man must receive the image of, and be conformed -to, is hated by the unholy; and the devil's unholiness, and friendship -to men's sin and sensuality, is loved by the sensual and unholy. And -this hatred of God (and love of the devil) one would think you might -easily perceive: - -1. In that you had rather God were not so just and holy; you had -rather he had never commanded you to be holy, but left you to live as -your flesh would have you: you had rather God were indifferent as to -your sins, and would give you leave to follow your lusts. Such a God -you would have: and a God that will damn you unless you be holy, and -hate your sins and forsake them, you like not, you cannot abide, but -indeed do hate him. - -2. Therefore you will not believe that God is such a holy, sin-hating -God: because you would not have him so, you will not believe he is so; -and so hate his nature, while you believe that you love him; and love -but an idol of your unholy fantasies.[337] Psal. 1. 21, 22, "These -things hast thou done, and I kept silence: thou thoughtest that I was -altogether such an one as thyself: but I will reprove thee, and set -them in order before thine eyes. Now consider this, ye that forget -God, lest I tear you in pieces, and there be none to deliver." - -3. You love not the holiness of the word of God, which beareth his -image. You love not these strict and holy passages in it, John iii. 3, -5; Luke xiv. 26, 33; Matt. xviii. 3; Rom. viii. 13; Col. iii. 1-4; 2 -Cor. v. 17, with abundance more. You had rather have had a Scripture -that would have left you your ambition, covetousness, lust, and -appetite to their liberties; and that had said nothing for the -absolute necessity of holiness, nor had condemned the ungodly. - -4. You love not the holiest ministers or servants of Christ, that most -powerfully preach his holy word, or that most carefully, seriously, -and zealously obey it; your hearts rise against them, when they bring -in the light, which showeth that your deeds and you are evil, John -iii. 19, 20. They are an eyesore to you: your hearts rise not so much -against whoremongers, swearers, liars, drunkards, atheists, or -infidels, as against them. What sort of persons on the face of the -earth, are so hated by the ungodly in all nations, and of all degrees, -and used by them so cruelly, and pursued by them so implacably, as the -holiest servants of the Lord are? - -5. You love not to call upon God in serious, fervent, spiritual -prayer, praises, and thanksgiving: you are quickly weary of it; you -had rather be at a play, or gaming, or a feast: your hearts rise -against holy worship as a tedious, irksome thing. - -6. You love not holy, edifying discourse of God, and of heavenly -things: your hearts rise against it, and you hate and scorn it, as if -all serious talk of God were but hypocrisy, and God were to be -banished out of our discourse. - -7. You cannot abide the serious, frequent thoughts of God in secret; -but had rather stuff your minds with thoughts of your horses, or -hawks, or bravery, or honour, or preferments, or sports, or -entertainments, or business and labours in the world; so that one hour -of a thousand or ten thousand was never spent in serious, delightful -thoughts of God, his holy truths, or works, or kingdom. - -8. You love not the blessed day of judgment, when Christ will come -with his holy angels to judge the world, to justify his accused and -abused servants, to be "glorified in his saints, and admired in all -them that do believe," 2 Thess. i. 8-11. And can you be so blind after -all this, as not to see that you are haters of God? - -_Direct._ II. Know God better, and thou canst not hate him; especially -know the beauty and glorious excellency of that holiness and justice -which thou hatest. Should the sun be darkened or disgraced, because -sore eyes cannot endure its light? Must kings and judges be all -corrupt, or change their laws, and turn all men loose to do what they -list, because malefactors and licentious men would have it so? - -_Direct._ III. Know God and holiness as they are to thee thyself; and -then thou wilt know them not only to be best for thee, as the sun is -to the world, and as life and health are to thy body, but to be thy -only good and happiness; and then thou canst not choose but love them. -Thy prejudice and false conceits of God and holiness cause thy hatred. - -_Direct._ IV. Cast away thy cursed unbelief. If thou believe not what -the Scripture saith of God and man, and of the soul's immortality, and -the life to come, thou wilt then hate all that is holy as a deceit, -and needless troubler of the world. But if once thou believe well the -word of God, and the life everlasting, thou wilt have another heart. - -_Direct._ V. Away with thy beastly, blinding sensuality. While thou -art a slave to thy flesh, and lusts, and appetite, and its interest -reigneth in thee, thou canst not choose but hate that holiness which -is against it, and hate that God that forbiddeth it, and tells thee -that he will judge thee and damn thee for it if thou forsake it not: -this is the true cause of the hatred of God and godliness in the -world. God's laws condemn the very life and pleasure of the fleshly -man. Godliness is unreconcilable to concupiscence and the carnal -interest. Lay by thy fleshly mind and interest, or, as sure as thou -art a man, thou wilt be judged and damned as an enemy to God. Dost -thou not feel that this is the cause of thy enmity, that God putteth -thee on unpleasing (holy) courses, and will not let thee please thy -flesh, but affrighteth thee with the threatenings of hell?[338] Rom. -viii. 6-8, "For to be carnally minded is death; but to be spiritually -minded is life and peace: because the carnal mind is enmity against -God; for it is not subject to the law of God, neither indeed can be: -so then they that are in the flesh cannot please God." Ver. 13, "If ye -live after the flesh ye shall die." "It is hard for thee to kick -against the pricks," Acts ix. 5. "Woe to him that striveth with his -Maker," Isa. xlv. 9. Read Luke xix. 27. - -_Direct._ VI. Draw near and accustom thy soul to serious thoughts of -God; for it is strangeness that maketh thee the more averse to him. We -have less pleasure in the company of strangers than of familiar -acquaintance. Reconciliation must be made by coming nearer, and not by -keeping at a distance still. - -_Direct._ VII. Study well the wonderful love and mercy which he hath -manifested to thy soul in the redemption wrought by Jesus Christ, in -the covenant of grace, in all the patience he hath exercised towards -thee, and all his offers of mercy and salvation, entreating thee to -turn and live. Canst thou remember what God hath done for thee all thy -life, and how patiently and mercifully he hath dealt with thee, and -yet canst thou hate him, or thy heart be against him? - -_Direct._ VIII. Judge not of God or holiness by the faults of any men -that have seemed holy. No more than you will censure the sun, because -thieves rob by the light of it; or because some men are purblind. God -hateth sin in them and you, wherever he findeth it. Judge of God and -holiness by his proper nature and true effects, and by the holy -Scripture, and not by the crimes of sinners which he condemneth, who, -if they had been more holy, had less offended. - -_Direct._ IX. Come among the godly, and try a holy life awhile, and -judge not of it or them that use it by the reports of the devil and -wicked men. Malice will speak ill of God himself, and of his holiest -servants. Can worse be said, than was said of Christ himself, and his -apostles? The devil was not ashamed to belie Job to God's own face, and -tell God that he was such a one, as that a little trial to his flesh -would turn him from his godliness. But those that come near and try the -ways and servants of God, do find that the devil did belie them. - -_Direct._ X. Remember thy near approaching end, and how dreadful it -will be to be found and judged among the malignant enemies of -holiness. "And if the righteous be scarcely saved, where then shall -the ungodly and the sinner appear?" 1 Pet. iv. 18. Then what wouldst -thou give to be one of those holy ones that now thou hatest? and to be -judged as those that lived in that holiness which thy malignant heart -could not abide? Then thou wilt wish that thou hadst lived and died as -the righteous, that thy latter end might have been like his. - - - _Tit._ 7. _Directions against sinful Wrath or Anger._ - -As anger is against the love of our neighbour, I shall speak of it -afterwards: as it is against the soul itself, I shall speak of it in -this place. Anger is the rising up of the heart in passionate -displacency against an apprehended evil, which would cross or hinder -us of some desired good. It is given us by God for good, to stir us up -to a vigorous resistance of those things, which, within us or without -us, do oppose his glory or our salvation, or our own or our -neighbour's real good. - -Anger is good when it is thus used to its appointed end, in a right -manner and measure: but it is sinful, 1. When it riseth up against God -or any good, as if it were evil to us: as wicked men are angry at -those that would convert and save them, and that tell them of their -sins, and that hinder them from their desires.[339] 2. When it -disturbeth reason, and hindereth our judging of things aright. 3. When -it casteth us into any unseemly carriage, or causeth or disposeth to -any sinful words or actions: when it inclineth us to wrong another by -word or deed, and to do as we would not be done by. 4. When it is -mistaken, and without just cause. 5. When it is greater in measure -than the cause alloweth. 6. When it unfitteth us for our duty to God -or man. 7. When it tendeth to the abatement of love and brotherly -kindness, and the hindering of any good which we should do for others: -much more when it breedeth malice, and revenge, and contentions, and -unpeaceableness in societies, oppression of inferiors, or dishonouring -of superiors.[340] 8. When it stayeth too long, and ceaseth not when -its lawful work is done. 9. When it is selfish and carnal, stirred up -upon the account of some carnal interest, and used but as a means to a -selfish, carnal, sinful end: as to be angry with men only for crossing -your pride, or profit, or sports, or any other fleshly will. In all -these it is sinful. - - - _Directions Meditative against sinful Anger._ - -_Direct._ I. Remember that immoderate anger is an injury to humanity, -and a rebel against the government of reason. It is without reason and -against reason; whereas in man all passions should be obedient to -reason. It is the misery of madness, and the crime of drunkenness, to -be the suppressing and dethroning of our reason; and sinful anger is a -short madness or drunkenness. Remember that thou art a man, and scorn -to subject thyself to a bestial fury. - -_Direct._ II. It is also against the government of God: for God -governeth the rational powers first, and the inferior by them. If you -destroy the king's officers and judges, you oppose the government of -the king. Is a man in passion fit to obey the commands of God, that -hath silenced his reason? - -_Direct._ III. Sinful passion is a pain and malady of the mind. And -will you love or cherish your disease or pain? Do you not feel -yourselves in pain and diseased while it is upon you? I do not think -you would take all the world to live continually in that case -yourselves. If you should be still so, what were you good for, or what -could you enjoy, or what comfort would your lives be to you? Why, if a -long pain be so bad, a short one is not lovely. Keep not wilfully so -troublesome a malady in your mind. - -_Direct._ IV. Observe also what an enemy it is to the body itself. It -inflameth the blood, and stirreth up diseases, and breedeth such a -bitter displeasedness in the mind, as tends to consume the strength of -nature, and hath cast many into acute, and many into chronical -sicknesses, which have proved their death. And how uncomfortable a -kind of death is this! - -_Direct._ V. Observe how unlovely and unpleasing it rendereth you to -beholders; deforming the countenance, and taking away the amiable -sweetness of it, which appeareth in a calm and loving temper. If you -should be always so, would any body love you? Or would they not go out -of your way, (if not lay hands on you,) as they do by any thing that -is wild or mad? You would scarce desire to have your picture drawn in -your fury, till the frowning wrinkles and inflamed blood are returned -to their places, and have left your visage to its natural comeliness. -Love not that which maketh you so unlovely to all others. - -_Direct._ VI. You should love it the worse because it is a hurting -passion, and an enemy to love and to another's good. You are never -angry but it inclineth you to hurt those that angered you, if not all -others that stand in your way: it putteth hurting thoughts into your -mind, and hurting words into your mouths, and inclineth you to strike -or do some mischief: and no men love a hurtful creature. Avoid -therefore so mischievous a passion. - -_Direct._ VII. Nay, mark the tendency of it, and you will find that if -it should not be stopped it would tend to the very ruin of your -brother, and end in his blood and your own damnation. How many -thousands hath anger murdered or undone! It hath caused wars, and -filled the world with blood and cruelty! And should your hearts give -such a fury entertainment? - -_Direct._ VIII. Consider how much other sin immoderate anger doth -incline men to.[341] It is the great crime of drunkenness, that a man -having not the government of himself, is made liable by it to any -wickedness: and so it is with immoderate anger. How many oaths and -curses doth it cause every day! How many rash and sinful actions! What -villany hath not anger done! It hath slandered, railed, reproached, -falsely accused, and injured many a thousand. It hath murdered and -ruined families, cities, and states. It hath made parents kill their -children, and children dishonour their parents. It hath made kings -oppress and murder their subjects, and subjects rebel and murder -kings. What a world of sin is committed by sinful anger throughout all -the world! How endless would it be to give you instances! David -himself was once drawn by it to purpose the murdering of all the -family of Nabal. Its effects should make it odious to us. - -_Direct._ IX. And it is much the worse in that it suffereth not a man -to sin alone, but stirreth up others to do the like. Wrath kindleth -wrath, as fire kindleth fire. It is two to one but when you are angry -you will make others angry, or discontented, or troubled by your words -or deeds. And you have not the power of moderating them in it, when -you have done. You know not what sin it may draw them to. It is the -devil's bellows to kindle men's corruptions; and sets hearts, and -families, and kingdoms in a flame. - -_Direct._ X. Observe how unfit it maketh you for any holy duty; for -prayer, or meditation, or any communion with God. And that should be -very unwelcome to a gracious soul, which maketh it unfit to speak to -God, or to be employed in his worship. If you should go to prayer or -other worship, in your bedlam passion, may not God say, as the king of -Gath did of David, "Have I need of mad-men?" Yea, it unfitteth all the -family, or church, or society where it cometh, for the worship of God. -Is the family fit for prayer, when wrath hath muddied and disturbed -their minds? Yea, it divideth christians and churches, and causeth -"confusion and every evil work," James iii. 15, 16. - -_Direct._ XI. It is a great dishonour to the grace of God, that a -servant of his should show the world that grace is of no more force -and efficacy, that it cannot rule a raging passion, nor so much as -keep a christian sober: that it possesseth the soul with no more -patience, nor fear of God, nor government over itself. O wrong not God -thus by the dishonouring of his grace and Spirit. - -_Direct._ XII. It is a sin against conscience, still repented of and -disowned by almost all when they come to themselves again, and a mere -preparation for after sorrow. That therefore which we foreknow we must -repent of afterwards, should be prevented and avoided by men that -choose not shame and sorrow. - -_Object._ I. But (you will say) I am of a hasty, choleric nature, and -cannot help it. - -_Answ._ That may strongly dispose you to anger, but cannot necessitate -you to any thing that is sinful: reason and will may yet command and -master passion, if they do their office. And when you know your -disease and danger, you must watch the more. - -_Object._ II. But the provocation was so great, it would have angered -any one; who could choose? - -_Answ._ It is your weakness that makes you think that any thing can be -great enough to discharge a man's reason, and allow him to break the -laws of God. That would have been small or nothing to a prepared mind, -which you call so great. You should rather say, God's majesty and -dreadfulness are so great, that I durst not offend him for any -provocation. Hath not God given you greater cause to obey, than man -can give you to sin? - -_Object._ III. But it is so sudden that I have no time of deliberation -to prevent it. - -_Answ._ Have you not reason still about you? And should it not be as -ready to rule, as passion to rebel? Stop passion at first, and take -time of deliberation. - -_Object._ IV. But it is but short, and I am sorry for it when I have -done. - -_Answ._ But if it be evil, the shortest is a sin, and to be avoided: -and when you know beforehand that you must be sorry after, why will -you breed your own sorrow? - -_Object._ V. But there are none that will not be angry sometimes; no, -not the best of you all. - -_Answ._ The sin is never the better because many commit it. And yet, -if you live not where grace is a stranger, you may see that there are -many that will not be angry easily, frequently, furiously, nor -misbehave themselves in their anger, by railing, or cursing, or -swearing, or ill language, or doing wrong to any. - -_Object._ VI. Doth not the apostle say, "Be angry and sin not: let not -the sun go down upon your wrath," Eph. iv. 26. My wrath is down before -the sun; therefore I sin not. - -_Answ._ The apostle never said that anger is never sinful, but when it -lasteth after sun-setting. But entertain no sinful anger at all; but -if you do, yet quickly quench it, and continue not in it. Be not angry -without or beyond cause: and when you are, yet sin not by -uncharitableness, or any evil words or deeds, in your anger; nor -continue under the justest displeasure, but hasten to be reconciled -and to forgive. - -These reasons improved may rule your anger. - - - _Directions practical against sinful Anger._ - -_Direct._ I. The principal help against sinful anger is, in the right -habituating of the soul, that you live as under the government of God, -with the sense of his authority still upon your hearts, and in the sense -of that mercy that hath forgiven you, and forbeareth you, and under the -power of his healing and assisting grace, and in the life of charity to -God and man. Such a heart is continually fortified, and carrieth its -preservatives within itself, as a wrathful man carrieth his incentives -still within him: there is the main cause of wrath or meekness. - -_Direct._ II. Be sure that you keep a humbled soul, that over-valueth -not itself; for humility is patient and aggravateth not injuries: but a -proud man takes all things as heinous or intolerable that are said or -done against him. He that thinks meanly of himself, thinks meanly of all -that is said or done against himself. But he that magnifieth himself, -doth magnify his provocations. Pride is a most impatient sin: there is -no pleasing a proud person, without a great deal of wit, and care, and -diligence. You must come about them as you do about straw or gunpowder -with a candle. Prov. xiii. 10, "Only by pride cometh contention." Prov. -xxviii. 25, "He that is of a proud heart stirreth up strife." Prov. xxi. -24, "Proud and haughty scorner is his name, who dealeth in proud wrath." -Psal. xxxi. 18, "Let the lying lips be put to silence, which speak -grievous things proudly and contemptuously against the righteous." -Humility, and meekness, and patience live and die together. - -_Direct._ III. Take heed of a worldly, covetous mind; for that setteth -so much by earthly things, that every loss, or cross, or injury will -be able to disquiet him, and inflame his passion. Neither neighbour, -nor child, nor servant can please a covetous man; every little -trespass, or crossing his commodity, toucheth him to the quick, and -maketh him impatient. - -_Direct._ IV. Stop your passion in the beginning, before it go too -far. It is easiest moderated at first. Watch against the first -stirrings of your wrath, and presently command it down: reason and -will can do much if you will but use them according to their power. A -spark is sooner quenched than a flame; and this serpent is easiliest -crushed in the spawn. - -_Direct._ V. Command your tongue, and hand, and countenance, if you -cannot presently quiet or command your passion. And so you will avoid -the greatest of the sin, and the passion itself will quickly be -stifled for want of vent. You cannot say that it is not in your power -to hold your tongue or hands if you will. Do not only avoid that -swearing and cursing which are the marks of the profane, but avoid -many words till you are fitter to use them, and avoid expostulations, -and contending, and bitter, opprobrious, cutting speeches, which tend -to stir up the wrath of others. And use a mild and gentle speech, -which savoureth of love, and tendeth to assuage the heat that is -kindled. Prov. xv. 1, "A soft answer turneth away wrath: but grievous -words stir up anger." And that which mollifieth and appeaseth another, -will much conduce to the appeasing of yourselves. - -_Direct._ VI. At least command yourself into quietness till reason be -heard speak, and while you deliberate. Be not so hasty as not to think -what you say or do. A little delay will abate the fury, and give -reason time to do its office. Prov. xxv. 15, "By long forbearing is a -prince persuaded, and a soft answer breaketh the bone." Patience will -lenify another's wrath; and if you use it but so long, as a little to -stay yourselves, till reason be awake, it will lenify your own. And he -is a fury, and not a man, that cannot stop while he considereth. - -_Direct._ VII. If you cannot easilier quiet or restrain yourselves, go -away from the place and company. And then you will not be heated by -contending words, nor exasperate others by your contending. When you -are alone the fire will assuage. Prov. xiv. 7, "Go away from the -presence of a foolish man when thou perceivest not in him the lips of -knowledge." You will not stand still and stir in a wasp's nest when -you have enraged them. - -_Direct._ VIII. Yea, ordinarily avoid much talk, or disputes, or -business with angry men, as far as you can without avoiding your duty: -and avoid all other occasions and temptations to the sin. A man that -is in danger of a fever, must avoid that which kindleth it. Come not -among the infected, if you fear the plague; stand not in the sun, if -you are too hot already. Keep as far as you can from that which most -provoketh you.[342] - -_Direct._ IX. Meditate not on injuries or provoking things when you are -alone; suffer not your thoughts to feed upon them. Else you will be -devils to yourselves, and tempt yourselves when you have none else to -tempt you; and will make your solitude as provoking as if you were in -company; and you will be angering yourselves by your own imaginations. - -_Direct._ X. Keep upon your minds the lively thoughts of the exemplary -meekness and patience of Jesus Christ; who calleth you to learn of him -to be "meek and lowly," Matt. xi. 29. "Who being reviled, reviled not -again, when he suffered he threatened not; leaving us an example that -we should follow his steps," 1 Pet. ii. 21, 23. Who hath pronounced a -special "blessing" on the "meek," that "they shall inherit the earth," -Matt. v. 5. - -_Direct._ XI. Live as in God's presence; and when your passions grow -bold repress them with the reverend name of God, and bid them remember -that God and his holy angels see you. - -_Direct._ XII. Look on others in their passion, and see how unlovely -they make themselves, with frowning countenances, and flaming eyes, -and threatening, devouring looks, and hurtful inclinations; and think -with yourselves, whether these are your most desirable patterns. - -_Direct._ XIII. Without any delay confess the sin to those that stand -by (if easier means will not repress it); and presently take the shame -to yourselves, and shame the sin and honour God. This means is in your -power if you will; and it will be an excellent, effectual means. Say -to those that you are angry with, I find a sinful anger kindling in -me, and I begin to forget God's presence and my duty, and am tempted -to speak provoking words to you, which I know God hath forbidden me to -do. Such a present opening of your temptation will break the force of -it; and such a speedy confession will stop the fire that it go no -further; for it will be an engagement upon you in point of honour, -even the reputation of your wit and honesty, which will both suffer by -it, if you go on in the sin just when you have thus opened it by -confession. I know there is prudence to be used in this, that you do -it not so as may make you ridiculous, or harden others in their sinful -provocations. But with prudence and due caution it is an excellent -remedy, which you can use if you are not unwilling. - -_Direct._ XIV. If you have let your passion break out to the offence -or wrong of any, by word or deed, freely and speedily confess it to -them, and ask them forgiveness, and warn them to take heed of the like -sin by your example. This will do much to clear your consciences, to -preserve your brother, to cure the hurt, and to engage you against the -sin hereafter: if you are so proud that you will not do this, say no -more you cannot help it, but that you will not. A good heart will not -think this too dear a remedy against any sin. - -_Direct._ XV. Go presently (in the manner that the place alloweth you) -to prayer to God for pardon and grace against the sin. Sin will not -endure prayer and God's presence. Tell him how apt your peevish hearts -are to be kindled into sinful wrath, and entreat him to help you by -his sufficient grace, and engage Christ in the cause, who is your Head -and Advocate; and then your souls will grow obedient and calm. Even as -Paul, 2 Cor. xii. 7-9, when he had the prick in the flesh, prayed -thrice, (as Christ did in his agony,) so you must pray, and pray again -and again, till you find God's grace sufficient for you. - -_Direct._ XVI. Covenant with some faithful friend that is with you to -watch over you and rebuke your passions as soon as they begin to -appear; and promise them to take it thankfully and in good part; and -perform that promise, that you discourage them not. Either you are so -far weary of your sin and willing to be rid of it, as to be willing to -do what you can against it, or you are not: if you are, you can do -this much if you please: if you are not, pretend not to repent, and to -be willing to be delivered from your sin upon any lawful terms, when -it is not so. Remember still, the mischievous effects of it do make it -to be no contemptible sin. Eccl. vii. 9, "Be not hasty in thy spirit -to be angry, for anger resteth in the bosom of fools." Prov. xvi. 32, -"He that is slow to anger is better than the mighty; and he that -ruleth his spirit, than he that taketh a city." Prov. xv. 18, "A -wrathful man stirreth up strife, but he that is slow to anger -appeaseth strife." Prov. xix. 11, "The discretion of a man deferreth -his anger, and it is his glory to pass over a transgression." - - - _Tit._ 8. _Directions against sinful Fear._ - -The chief of my advice concerning this sin, I have given you before, -chap. iii. direct. xii. Yet somewhat I shall here add. Fear is a -necessary passion in man, which is planted in nature for the -restraining of us from sin, and driving us on to duty, and preventing -misery. It is either God, or devils, or men, or inferior creatures, or -ourselves, that we fear. God must be feared as he is God; as he is -great, and holy, and just, and true; as our Lord, and King, and Judge, -and Father; and the fear of him is the beginning of wisdom. Devils -must be feared only as subordinate to God, as the executioners of his -wrath; and so must men, and beasts, and fire, and water, and other -creatures be feared, and no otherwise. We must so discern and fear a -danger as to avoid it. Ourselves we are less apt to fear, because we -know that we love ourselves. But there is no creature that we have so -much cause to fear, as our folly, weakness, and wilfulness in sin. - -Fear is sinful, 1. When it proceedeth from unbelief, or a distrust of -God. 2. When it ascribeth more to the creature than is its due: as -when we fear devils or men, as great, or bad, or as our enemies, -without due respect to their dependence upon the will of God: when we -fear a chained creature, as if he were unchained. 3. When we fear God -upon mistake or error, or fear that in him which is not in him, or is -not to be feared. As when we fear lest he will break his promise; lest -he will condemn the keepers of his covenant; lest he will not forgive -the penitent that hate their sin; lest he will despise the contrite; -lest he will not hear the prayers of the humble, faithful soul; lest -he will fail them, and forsake them; lest he will not cause all things -to work together for their good; lest he will forsake his church; lest -Christ will not come again; lest our bodies shall not be raised; lest -there be no life of glory for the just, or no immortality of souls: -all such fears as these are sinful. 4. When our fear is so immoderate -in degree, as to distract us, or hinder us from faith and prayer, and -make us melancholy: or when it hindereth love, and praise, and thanks, -and necessary joy; and tendeth not to drive us to God, and to the use -of means to avoid the danger, but to drive us from God, and kill our -hope, and make us sit down in despair. - - - _Directions against sinful Fear of God._ - -_Direct._ I. Know God in his goodness, mercifulness, and truth, and it -will banish sinful fears of him: for they proceed from the ignorance -or unbelief of some of these; or not considering and applying them to -the cause that is before you. Psal. ix. 10, "They that know thy name, -will put their trust in thee." - -_Direct._ II. Know God in Jesus Christ the Mediator, and come to him -by him. And then you may have "access with boldness and confidence," -Eph. iii. 12. We have "boldness to enter into the holiest by his -blood, by the new and living way which he hath consecrated us, through -the veil, that is to say, for his flesh. And having an High Priest -over the house of God, let us draw near with a true heart in full -assurance of faith," Heb. x. 19-22. The sight of Christ by faith -should banish immoderate fear. Matt. xiv. 27, "Be of good cheer, it is -I, be not afraid." - -_Direct._ III. Understand the tenor of the gospel, and the freeness of -the covenant of grace, and then you will there find abundant -encouragement against the matter of inordinate fears. - -_Direct._ IV. Employ yourselves as much as possible in love and -praise: for love expelleth tormenting fear; there is no fear in love, -1 John iv. 18. - -_Direct._ V. Remember God's particular mercies to yourselves: for those -will persuade you that he will use you kindly, when you find that he -hath done so already. As when Manoah said, "We shall surely die because -we have seen God;" his wife answered, "If the Lord were pleased to kill -us, he would not have received an offering at our hands, neither would -he have showed us all these things," Judg. xiii. 22, 23. - -_Direct._ VI. Labour to clear up your title to the promises and -special interest in Christ. Otherwise the doubts of that will be still -feeding and justifying your fears. - -_Direct._ VII. Consider what a horrible injury it is to God, to think -of him as you do of the devil, as an enemy to humble, willing souls, -and a destroyer of them, and an adversary to them that diligently seek -him; of whom he is a lover and rewarder, Heb. xi. 6. And so to think -of God as evil, and fear him upon such misapprehensions. - -_Direct._ VIII. Observe the sinfulness of your fear in the effects; -how it driveth you from God, and hindereth faith, and love, and -thankfulness, and discourageth you from prayer, and sacraments, and -all duty. And therefore it must needs be pleasing to the devil, and -displeasing to God, and no way to be pleaded for or justified. - -_Direct._ IX. Mark how you contradict the endeavours of God, in his -word, and by his ministers. Do you find God driving any from him, and -frighting away souls that would fain be his? Or doth he not prepare -the way himself, and reconcile the world to himself in Christ, and -then send his ambassadors in his name and stead to beseech them to be -reconciled unto God, and to tell them that all things are ready, and -compel them to come in.[343] - -_Direct._ X. Consider how thou wrongest others, and keepest them from -coming home to God. When they see thee terrified in a way of piety, -they will fly from it as if some enemies or robbers were in the way. -If you tread fearfully, others will fear there is some quicksand. If -you tremble when you enter the ship with Christ, others will think he -is an unfaithful pilot, or that it is a leaking vessel. Your fear -discourageth them. - -_Direct._ XI. Remember how remediless, as to comfort, you leave -yourselves, while you inordinately fear him, who alone must comfort -you against all your other fears. If you fear your remedy, what shall -cure the fear of your disease? If you fear your meat, what shall cure -your fear of hunger? If you fear him that is most good and faithful, -and the friend of every upright soul, what shall ease you of your fear -of the wicked and the enemies of holy souls? If you fear your Father, -who shall comfort you against your foes? You cast away all peace, when -you make God your terror. - -_Direct._ XII. Yet take heed lest under this pretence you cast away -the necessary fear of God; even such as belongeth to men in your -condition, to drive them out of their sin and security unto Christ, -and such as the truth of his threatenings require. For a senseless -presumption and contempt of God, are a sin of a far greater danger. - - - _Directions against sinful Fear of the Devil._ - -_Direct._ I. Remember that the devil is chained up, and wholly at the -will and beck of God. He could not touch Job, nor an ox, nor an ass of -his, till he had permission from God, Job i. He cannot appear to thee -nor hurt thee unless God give him leave. - -_Direct._ II. Labour therefore to make sure of the love of God, and -then thou art safe; then thou hast God, his love and promise, always -to set against the devil. - -_Direct._ III. Remember that Christ hath conquered the devil in his -temptations, on the cross, by his resurrection and ascension. He -"destroyed through death him that had the power of death, even the -devil, that he might deliver them who through fear of death were all -their lifetime subject to bondage," Heb. ii. 14, 15. The prince of -this world is conquered and cast out by him, and wilt thou fear a -conquered foe? - -_Direct._ IV. Remember that thou art already delivered from his power -and dominion, if thou be renewed by the Spirit of God. And therefore -let his own be afraid of him, that are under his power, and not the -free-men and redeemed ones of Christ. God hath delivered thee in the -day that he converted thee, from a thousandfold greater calamity than -the seeing of the devil would be; and having been saved from his -greatest malice, you should not over-fear the less. - -_Direct._ V. Remember what an injury it is to God, and to Christ that -conquered him, to fear the devil, while God is your protector (any -otherwise than as the instrument of God's displeasure): it seemeth as -much as to say, I fear lest the devil be too hard for God; or lest God -cannot deliver me from him. - -_Direct._ VI. Remember how you honour the devil by fearing him, and -pleasure him by thus honouring him. And will you not abhor to honour -and please such an enemy of God and you? This is it that he would -have; to be feared instead of God: he glorieth in it as part of his -dominion: as tyrants rejoice to see men fear them, as those that can -destroy them when they will, so the devil triumpheth in your fears as -his honour. When God reprehendeth the idolatry of the Israelites, it -is as they feared their idols of wood and stone. To fear them, showed -that they took them for their gods, 2 Kings xvii. 38, 39; Dan. vi. 26. - -_Direct._ VII. Consider that it is a folly to be inordinately fearful -of that which never did befall thee, and never befalleth one of many -hundred thousand men: I mean any terrible appearance of the devil. -Thou never sawest him; nor hearest credibly of but very few in an age -that see him (besides witches). This fear therefore is irrational, the -danger being utterly improbable. - -_Direct._ VIII. Consider that if the devil should appear to thee, yea, -and carry thee to the top of a mountain, or the pinnacle of the temple, -and talk to thee with blasphemous temptations, it would be no other than -what thy Lord himself submitted to; who was still the dearly beloved of -the Father, Matt. iv. One sin is more terrible than this. - -_Direct._ IX. Remember that if God should permit him to appear to thee, -it might turn to thy very great advantage; by killing all thy unbelief, -or doubts, of angels, and spirits, and the unseen world. It would -sensibly prove to thee that there is indeed an unhappy race of spirits, -who envy man and seek his ruin; and so would more convince thee of the -evil of sin, the danger of souls, the need of godliness, and the truth -of christianity. And it is like this is one cause why the devil no more -appeareth in the world, not only because it is contrary to the ordinary -government of God, who will have us live by faith and not by sight; but -also because the devil knoweth how much it would do to destroy his -kingdom, by destroying infidelity, atheism, and security, and awakening -men to faith, and fear, and godliness. The fowler or the angler must not -come in sight, lest he spoil his game by frighting it away. - -_Direct._ X. If it be the spiritual temptations and molestations only -of Satan which you fear, remember that you have more cause to fear -yourselves, for he can but tempt you; and if you do not more against -yourselves, than all the devils in hell can do, you will never perish. -And if you are willing to accept and yield to Christ, you need not -inordinately fear either Satan or yourselves. For it is in the name -and strength of Christ, and under his conduct and protection, that you -are to begin and finish your warfare. And the Spirit that is in us, is -greater and stronger than the spirit that is in the world, and that -molesteth us, 1 John iv. 4. And the "Father that giveth us to Christ -is greater than all, and none can pluck us out of his hands," John x. -29. And the "God of peace will tread down Satan under our feet," Rom. -xvi. 20. If it were in his power he would molest us daily, and we had -never escaped so far as we have done: our daily experience telleth us -that we have a Protector. - - - _Directions against the sinful Fear of Men, and sufferings - by them._ - -_Direct._ I. Bottom thy soul and hopes on Christ, and lay up thy -treasure in heaven; be not a worldling that liveth in hope of -happiness in the creature; and then thou art so far above the fear of -men, as knowing that thy treasure is above their reach, and thy -foundation and fortress safe from their assaults.[344] It is a base, -hypocritical, worldly heart that maketh you immoderately afraid of -men! Are you afraid lest they should storm and plunder heaven? or lest -they cast you into hell? or lest they turn God against you? or lest -they bribe or overawe your Judge? No, no! these are none of your -fears! No; you are not so much as afraid lest they hinder one of your -prayers from prevailing with God; nor lest their prison walls and -chains should keep out God and his Spirit from you, and force you from -your communion with him! You are not afraid lest they forcibly rob you -of one degree of grace, or heavenly-mindedness, or hopes of the life -to come! (If it be lest they hinder you from these by tempting or -affrighting you into sin, (which is all the hurt they can do your -souls,) then you are the more engaged to cast away the fears of their -hurting your bodies, because that is their very temptation to hurt -your souls.) No; it is their hurting of your flesh, the diminishing -your estates, the depriving you of your liberty or worldly -accommodations, or of your lives, which is the thing you fear. And -doth not this show how much your hearts are yet on earth? and how much -unmortified worldliness and fleshliness is still within you? and how -much yet your hearts are false to God and heaven? Oh how the discovery -should humble you! to find that you are yet no more dead to the things -of the world, and that the cross of Christ hath yet no more crucified -it to you! to find that yet the fleshly interest is so powerful in -you, and the interest of Christ and heaven is so low! that God seemeth -not enough for you, and that you cannot take heaven alone for your -portion, but are so much afraid of losing earth! O presently search -into the bottom of this corruption in your hearts, and lament your -worldliness and hypocrisy, and work it out, and set your hearts and -hopes above, and be content with God and heaven alone, and then this -inordinate fear of man will have nothing left to work upon. - -_Direct._ II. Set God against man, and his wisdom against their policy, -and his love and mercy against their malice and cruelty, and his power -against their impotency, and his truth, and omniscience, and -righteousness against their slanders and lies, and his promises against -their threatenings; and then if yet thou art inordinately afraid of man, -thou must confess that in that measure thou believest not in God. If God -be not wise enough, and good enough, and just enough, and powerful -enough to save thee, so far as it is best for thee to be saved, then he -is not God: away with atheism, and then fear not man. - -_Direct._ III. Remember what man is that thou art afraid of. He is a -bubble raised by Providence, to toss about the world, and for God to -honour himself by or upon. He is the mere product of his Maker's will: -his breath is in his nostrils! he is hastening to his dust, and in -that day his worldly hopes and thoughts do perish with him. He is a -worm that God can in one moment tread into the earth and hell. He is a -dream, a shadow, a dry leaf or a little chaff, that is blown awhile -about the world.[345] He is just ready, in the height of his pride and -fury, to drop into the grave; and that same man, or all those men, -whom now thou fearest, shall one of these days most certainly lie -rotting in the dust, and be hid in darkness, lest their ugly sight and -stink be an annoyance to the living. Where now are all the proud ones -that made such a bustle in the world but awhile ago? In one age they -look big, and boast of their power, and rebel, and usurp authority, -and are mad to be great and rulers in the world, or persecute the -ministers and people of the Lord; and in the next (or in the same) -they are viler than the dirt; their carcasses are buried, or their -bones scattered abroad, and made the horror and wonder of beholders. -And is this a creature to be feared above God, or against God? See -Isa. li. 7, "Hearken to me, ye that know righteousness, the people in -whose heart is my law; fear ye not the reproach of men, neither be ye -afraid of their revilings. For the moth shall eat them up like a -garment, and the worm shall eat them like wool: but my righteousness -shall be for ever, and my salvation from generation to generation." -Isa. ii. 22, "Cease ye from man whose breath is in his nostrils, for -wherein is he to be accounted of?" Psal. cxlvi. 3, 4, "Put not your -trust in princes, nor in the son of man, in whom there is no help: his -breath goeth forth, he returneth to his earth; in that very day his -thoughts perish." When Herod was magnified as a god, he could not save -himself from being devoured alive by worms. When Pharaoh was in his -pride and glory, he could not save his people from frogs, and flies, -and lice. Saith God to Sennacherib, "The virgin, the daughter of Zion, -hath despised thee, and laughed thee to scorn,--and hath shaken her -head at thee: whom hast thou reproached and blasphemed, and against -whom hast thou exalted thy voice and lifted thine eyes on high?" Oh -what a worm is man that you are so afraid of! - -_Direct._ IV. Remember that men as well as devils are chained, and -dependent upon God, and have no power but what he giveth them, and can -do nothing but by his permission. And if God will have it done, thou -hast his promise that it shall work unto thy good, Rom. viii. 28. And -are you afraid lest God should do you good by them? If you see the -knife or lancet in an enemy's hand only, you might fear it; but if you -see it in the surgeon's or in a father's hand, though nature will a -little shrink, yet reason will forbid you to make any great matter of -it, or inordinately to fear. What if God will permit Joseph's brethren -to bind him, and sell him to the Amalekites; and his master's wife to -cause him to be imprisoned? Is he not to be trusted in all this, that -he will turn it to his good? What if he will permit Shimei to curse -David; or the king to cast Daniel into the lions' den; or the three -confessors into the furnace of fire? Do you believe that your Father's -will is the disposer of all? and yet are you afraid of man? Our Lord -told Pilate when he boasted of his power to take away his life or save -it, "Thou couldst have no power at all against me, except it were -given thee from above," John xix. 11.[346] - -[Sidenote: _Obj._ We fear them only as God's instruments. _Answered._] - -I know you will say that it is only as God's instruments that you fear -them, and that if you were certain of his favour, and were not first -afraid of his wrath, you should not fear the wrath of men. _Answ._ By -this you may see then what it is to be disobedient, and to cherish -your fears of God's displeasure, and to hinder your own assurance of -his love, when this must be the cause of, or the pretence for, so many -other sins. But if really you fear them but as the instruments of -God's displeasure; 1. Why then did you no more fear his displeasure -before, when the danger from men did not appear? you know God never -wanteth instruments to execute his wrath or will. 2. And why fear you -not the sin which doth displease him more than the instruments, when -they could do you no hurt were it not for sin? 3. And why do you not -more fear them as tempters than as afflicters? and consequently why -fear you not their flatteries, and enticements, and preferments, and -your prosperity, more than adversity, when prosperity more draweth you -away to sin? 4. And why fear you not hell more than any thing that man -can do against you, when God threateneth hell more than human -penalties? 5. And why do you not apply yourselves to God chiefly for -deliverance, but study how to pacify man? why do you with more fear, -and care, and diligence, and compliance, apply yourselves to those -that you are afraid of, if you fear God more than them? Repent and -make your peace with God through Christ, and then be quiet, if it be -God that you are afraid of: your business then is not first with the -creature, but with God. 6. And if you fear them only as God's -instruments, why doth not your fear make you the more cautiously to -fly from further guilt, but rather make you to think of stretching -your consciences as far as ever you dare, and venturing as far as you -dare upon God's displeasure, to escape man's? Are these signs that you -fear them only as the instruments of God's displeasure? or do you see -how deceitful a thing your heart is? Indeed man is to be feared in a -full subordination to God, 1. As his officers, commanding us to obey -him; 2. As his executioners, punishing us for disobeying him; 3. But -not as Satan's instruments, (by God's permission,) afflicting us for -obeying him, or without desert. Rom. xiii. 3, 4, "For rulers are not a -terror to good works, but to the evil. Wilt thou then not be afraid of -the power? do that which is good, and thou shalt have praise of the -same; for he is the minister of God to thee for good. But if thou do -that which is evil, be afraid; for he beareth not the sword in vain: -for he is the minister of God, a revenger to execute wrath upon him -that doth evil." Would you have the fuller exposition of this? It is -in 1 Pet. iii. 10-15, "For he that will love life, and see good days, -let him refrain his tongue from evil, and his lips that they speak no -guile; let him eschew evil, and do good; let him seek peace and ensue -it. For the eyes of the Lord are over the righteous, and his ears are -open to their prayers; but the face of the Lord is against them that -do evil. And who is he that will harm you, if ye be followers of that -which is good? But and if ye suffer for righteousness' sake, happy are -ye; and be not afraid of their terror, neither be troubled; but -sanctify the Lord God in your hearts; and be ready always to give an -answer to every man that asketh you a reason of the hope that is in -you with meekness and fear. Having a good conscience, that whereas -they speak evil of you, as of evil-doers, they may be ashamed that -falsely accuse your good conversation in Christ. For it is better, if -the will of God be so, that ye suffer for well-doing than for -evil-doing." See also 1 Peter iv. 13-15.[347] - -_Direct._ V. Either you fear suffering from men as guilty or as -innocent; for evil-doing, or for well-doing, or for nothing. If as -guilty and for evil-doing, turn your fears the right way, and fear -God, and his wrath for sin, and his threatenings of more than men can -inflict; and acknowledge the goodness of justice both from God and -man: but if it be as innocent or for well-doing, remember that Christ -commandeth you exceedingly to rejoice; and remember that martyrs have -the most glorious crown: and will you be excessively afraid of your -highest honour, and gain, and joy? Believe well what Christ hath said, -and you cannot be much afraid of suffering for him. Matt. v. 10-12, -"Blessed are they which are persecuted for righteousness' sake; for -theirs is the kingdom of heaven. Blessed are ye when men shall revile -you, and persecute you, and shall say all manner of evil against you -falsely for my sake. Rejoice and be exceeding glad, for great is your -reward in heaven: for so persecuted they the prophets which were -before you."[348] And will you fear the way of blessedness and -exceeding joy? Matt. x. 17-19, "Beware of men, for they will deliver -you up to the councils, and they will scourge you in their synagogues, -and ye shall be brought before governors and kings for my sake, for a -testimony against them--But take no thought," &c. You are allowed to -beware of them, but not to be over-fearful or thoughtful of the -matter. Ver. 22, 23, "And ye shall be hated of all men for my name's -sake; but he that endureth to the end shall be saved. But when they -persecute you in this city, fly to another."--Fly, but fear them not, -with any immoderate fear: ver. 39, "He that findeth his life shall -lose it, and he that loseth his life for my sake shall find it." Luke -xviii. 29, 30, "Verily I say unto you, there is no man hath left -house, or parents, or brethren, or wife, or children, for the kingdom -of God's sake, who shall not receive manifold more in this present -time, and in the world to come, life everlasting." Can you believe all -this, and yet be so afraid of your own felicity? Oh what a deal of -secret unbelief is detected by our immoderate fears! 1 Pet. iv. 12-16, -19, "Beloved, think it not strange concerning the fiery trial, which -is to try you, as though some strange thing happened to you: but -rejoice, inasmuch as ye are partakers of Christ's sufferings; that -when his glory shall be revealed, ye may be glad also with exceeding -joy. If ye be reproached for the name of Christ, happy are ye; for the -spirit of glory and of God resteth upon you: on their part he is evil -spoken of, but on your part he is glorified. But let none of you -suffer as an evil-doer--Yet if any man suffer as a christian, let him -glorify God on that behalf--Wherefore let them that suffer according -to the will of God, commit the keeping of their souls to him in -well-doing, as unto a faithful Creator." There is scarce any point -that God hath been pleased to be more full in, in the holy Scriptures, -than the encouraging of his suffering servants against the fears of -men; acquainting them that their sufferings are the matter of their -profit and exceeding joy; and therefore not of too great fear. - -_Direct._ VI. Experience telleth us that men have never so much joy on -earth as in suffering for the cause of Christ; nor so much honour as by -being dishonoured by men for him. How joyfully did the ancient -christians go to martyrdom! many of them lamented that they could not -attain it: and what comfort have Christ's confessors found, above what -they could ever attain before![349] and how honourable now are the names -and memorials of those martyrs, who died then under the slanders, -scorn, and cruelty of men! Even the papists that bloodily make more, do -yet honour the names of the ancient martyrs with keeping holidays for -them, and magnifying their shrines and relics; for God will have it so, -for the honour of his holy sufferers, that even that same generation -that persecute the living saints, shall honour the dead, and they that -murder those they find alive, shall honour those whom their forefathers -murdered: Matt. xxiii. 29-31, "Woe unto you, scribes and pharisees, -hypocrites! because ye build the tombs of the prophets, and garnish the -sepulchres of the righteous: and say, if we had been in the days of our -fathers, we would not have been partakers with them of the blood of the -prophets." Comfort and honour attend the pain and shame of the cross. -Acts v. 41, "They departed from the presence of the council, rejoicing -that they were counted worthy to suffer shame for his name." Acts xvi. -25, "Paul and Silas sang praises to God at midnight in the prison and -stocks," when their backs were sore with stripes. It is written of some -of the christians that were imprisoned by Julian, that they would not -forbear in the emperor's hearing as he passed by, to sing, "Let God -arise, and his enemies shall be scattered." - -_Direct._ VII. Love better the holy image of God upon your souls, and -then you will be glad of the great helps to holiness which sufferings -do afford. Who findeth not that adversity is more safe and profitable -to the soul than prosperity? especially that adversity which Christ is -engaged to bless to his servants, as being undergone for him? Rom. x. -3-5, "We glory in tribulation also; knowing that tribulation worketh -patience, and patience experience, and experience hope, and hope -maketh not ashamed." God "chasteneth us for our profit that we may be -partakers of his holiness: now no chastisement for the present seemeth -to be joyous, but grievous; nevertheless, afterward it yieldeth the -peaceable fruit of righteousness unto them that are exercised -thereby," Heb. xii. 10, 11. Moses "esteemed the very reproach of -Christ greater riches than the treasures of Egypt: and therefore -rather chose to suffer affliction with the people of God, than to -enjoy the pleasures of sin for a season," Heb. xi. 25, 26. It is but -"now for a season, and if need be, that we are in heaviness through -manifold temptations, that the trial of our faith being much more -precious than of gold that perisheth, might be found unto praise, and -honour, and glory at the appearing of Jesus Christ," 1 Pet. i. 6, 7. -Who is it that knoweth himself, that feeleth not a need of some -afflictions? to awake us from our drowsiness, and quicken us from our -dullness, and refine us from our dross, and wean us from the world, -and help us to mortify the flesh, and save us from the deceits of sin? - -_Direct._ VIII. Remember that sufferings are the ordinary way to heaven. -Love heaven better, and your sufferings will seem lighter, and your fear -of them will be less.[350] Christ hath resolved on it, that "if any one -come to him, and hate not his father, and mother, and wife, and -children, and brethren, and sisters, yea, and his own life also, he -cannot be his disciple: and whoever doth not bear his cross and follow -him, cannot be his disciple: and whoever he be of you that forsaketh not -all that he hath, he cannot be his disciple," Luke xiv. 26, 27, 33. "In -the world we shall have tribulation, but peace in him," John xvi. 33. -"Through much tribulation we must enter into the kingdom of God," Acts -xiv. 22. "If so be that we suffer with him, that we may be also -glorified with him. For I reckon that the sufferings of this present -time are not worthy to be compared to the glory that shall be revealed -in us," Rom. viii. 17, 18. "Therefore we both labour and suffer -reproach, because we trust in the living God," 1 Tim. iv. 10. In -preaching the gospel, Paul saith, he "suffered as an evil-doer even unto -bonds, but the word of God is not bound," 2 Tim. ii. 9. "I suffer these -things," saith he, "nevertheless I am not ashamed; for I know whom I -have believed, and am persuaded that he is able to keep that which I -have committed to him against that day," 2 Tim. i. 12. "Yea, and all -that will live godly in Christ Jesus shall suffer persecution," 2 Tim. -iii. 12. Our patience in sufferings is the joy of our friends, and -therefore they are not too much to be feared. 2 Thess. i. 4, 5, "So that -we ourselves glory in you in the churches of God, for your patience and -faith in all your persecutions and tribulations that ye endure: a -manifest token of the righteous judgment of God, that ye may be counted -worthy of the kingdom of God, for which ye also suffer."[351] Therefore -take the conclusion of all from God, Rev. ii. 10, "Fear none of those -things which thou shalt suffer: behold, the devil shall cast some of you -into prison, that ye may be tried: and ye shall have tribulation ten -days: be thou faithful unto death, and I will give thee a crown of -life." Phil. i. 28-30, "And in nothing terrified by your adversaries, -which is to them an evident token of perdition, but to you of salvation, -and that of God: for to you it is given in the behalf of Christ, not -only to believe on him, but also to suffer for his sake." And shall we -fear so great a gift? - -_Direct._ IX. Remember how small and short the suffering will be, and -how great and long the glorious reward. It is but a little while, and -the pain and shame will all be past; but the glory will be never past: -what the worse now is Stephen for his stones, or John Baptist for being -beheaded, or Paul for his bonds and afflictions, which did every where -abide him, or any holy martyr for the torment and death which they -underwent? Oh how the case is altered with them, now God hath wiped away -all tears from their eyes! Are we so tender that we cannot endure the -grief that is but for a night, when we know that joy will come in the -morning? Psal. xxx. 5. "For this cause we faint not; but though our -outward man perish, yet the inward man is renewed day by day.[352] For -our light affliction, which is but for a moment, worketh for us a far -more exceeding and eternal weight of glory; while we look not at the -things which are seen, but at the things which are not seen: for the -things which are seen are temporal; but the things which are not seen -are eternal," 2 Cor. iv. 16-18. "Cast not away therefore your -confidence, which hath great recompence of reward. For ye have need of -patience, that, after ye have done the will of God, ye might receive the -promise. For yet a little while, and he that shall come will come, and -will not tarry. Now the just shall live by faith; but if any man draw -back, my soul shall have no pleasure in him," Heb. x. 35-38. - -_Direct._ X. When you are delivered from the power of the devil -himself, what cause have you to fear his instruments? Can they do -more than he? If Goliath the champion and the general be overcome, the -common soldiers are not like to overcome us. - -_Direct._ XI. Are you better than your Lord? look to him, and be -confirmed. "The disciple is not above his master, nor the servant -above his lord. It is enough for the disciple that he be as his -master, and the servant as his lord. If they have called the master of -the house Beelzebub, how much more shall they call them of his -household," Matt. x. 24. "Let us run with patience the race that is -set before us, looking to Jesus the author and finisher of our faith, -who for the joy that was set before him, endured the cross, despising -the shame, and is set down at the right hand of the throne of God; for -consider him that endured such contradiction of sinners against -himself, lest ye be wearied, and faint in your minds," Heb. xii. 1-3. - -_Direct._ XII. Be of good cheer: our Lord hath overcome the world, John -xvi. 33. And shall we fear inordinately a conquered world? Yea, he -overcame it by suffering, to show us that by suffering we shall overcome -it. He triumphed over principalities and powers (greater than mortals) -"on the cross," Col. ii. 15. And therefore "all power in heaven and -earth is given to him," Matt. xxviii. 19, and he is "Lord both of the -dead and living," Rom. xiv. 9, and "is made Head over all things to the -church," Eph. i. 21, 22. And so, though "for his sake we be killed all -the day long, and counted as sheep to the slaughter, yet in all these -things we are more than conquerors, through him that loved us;" that is, -we have a nobler victory than if we conquered them by the sword. - -_Direct._ XIII. Think how little your suffering is in comparison of what -your sin deserved, and your Lord hath freely saved you from. Should a -man grudge at the opening of a vein for his health, who deserved to have -lost his life? Can you remember hell which was your due, and yet make a -great matter of any thing that man can do against you? - -_Direct._ XIV. Remember that to sin through fear of suffering, is to -leap into hell to escape a little pain on earth. Are you afraid of -man? Be more afraid of God. Is not God more terrible? "It is a fearful -thing to fall into his hands: for he is a consuming fire."[353] O hear -your Lord. "And I say to you, my friends, be not afraid of them that -kill the body, and after that have no more that they can do: but I -will forewarn you whom you shall fear: fear him which after he hath -killed, hath power to cast into hell; yea, I say unto you, fear him," -Luke xiii. 4, 5. If their fire be hot, remember that hell is hotter: -and that God is the best friend, and the dreadfullest enemy. - -_Direct._ XV. Remember that you shall suffer (and it is like as much) -even here from God, if you escape by sin your suffering from men. If -you sin to escape death, you shall die when you have done; and oh! how -quickly! And how much more joyful it is to die in Christ, than a -little after unwillingly to part with that life, which you denied to -part with for your Lord! and what galls will you feel in your guilty -conscience both in life and at your death! So that even in this life, -your fear would drive you into greater misery. - -_Direct._ XVI. Think of the dangerous effects of your immoderate fear. -It is the way with Peter to deny your Lord: yea, the way to apostasy, -or any wickedness which men shall drive you to by terrors. If you -were where the Turk is now tyrannizing among christians, if you -overcome not your fear, he might overcome your fidelity,[354] and make -you turn from Jesus Christ: and that is the sin which the apostle so -dreadfully describeth, Heb. x. 26, 27, 29, "If we sin wilfully, (that -is, wilfully renounce our Lord,) after the acknowledgment of the -truth, there remaineth no more sacrifice for sin, but a fearful -looking for of judgment, and fire which shall devour the adversary." -Oh how many have been drawn by the fear of men, to wound their -consciences, neglect their duties, comply with sin, forsake the truth, -dishonour God, and undo their souls. And often in this life they do as -poor Spira did, who, by sinning through the fear of man, did cast -himself into melancholy and self-murdering despair. Your fear is a -more dangerous enemy to you than those that you fear are. "The fear of -man bringeth a snare: but whoso putteth his trust in the Lord shall be -safe. Many seek the ruler's favour, but every man's judgment cometh of -the Lord," Prov. xxix. 25, 26. Fear is given to preserve you: use it -not to destroy you. - -_Direct._ XVII. Believe and remember God's special providence, -extending to every hair of your head, and also the guard of angels -which he hath set over you. "Are not two sparrows sold for a farthing? -and one of them shall not fall on the ground without your Father: but -the very hairs of your head are numbered: fear ye not therefore, ye -are of more value than many sparrows," Matt. x. 29, 30. Oh that this -were well believed and considered! Psal. xxxiv. 7, "The angel of the -Lord encampeth round about them that fear him, and delivereth them." - -_Direct._ XVIII. Think what a vile dishonour it is to God to have his -creature, even breathing dirt, to be feared more than him! As if he -were less powerful to do good or hurt to you than man, and were not -able or willing to secure you, so far as to see that no man shall ever -be a loser by him, or any thing which he suffereth for his cause![355] -Isa. lvii. 11, "And of whom hast thou been afraid or feared, that thou -hast lied, and hast not remembered me, nor laid it to thy heart. Have -I not held my peace even of old, and thou fearest me not?" How did -Daniel and the three confessors honour God, but by fearing him more -than the king and the flaming furnace: saying, "We are not careful to -answer thee in this matter: if it be so, the God whom we serve is able -to deliver us from the burning fiery furnace; and he will deliver us -out of thy hand, O king: but if not, be it known unto thee, O king, -that we will not serve thy gods," &c. Dan. iii. 16-18. Daniel would -not cease praying thrice a day openly in his house, for fear of the -king, or of the lions. "Moses forsook Egypt, not fearing the wrath of -the king; for he endured as seeing him that is invisible," Heb. xi. -27. "So that we may boldly say, The Lord is my helper, and I will not -fear what man shall do unto me," Heb. xiii. 6.[356] - -_Direct._ XIX. Remember the dangers which you have been saved from -already; especially from sin and hell. And is an uncircumcised -Philistine more invincible than the lion and the bear? - -_Direct._ XX. Remember the great approaching day of judgment, where -great and small will be equal before God; and where God will right all -that were wronged by men, and be the full and final avenger of his -children! He hath promised, though "he bear long, to avenge them -speedily," Luke xviii. 7, 8. Can you believe that day, and yet not -think that it is soon enough to justify you fully and finally, and to -make you reparations of all your wrongs? Cannot you stay till Christ -come to judge the quick and the dead? You will then be loth to be -found with those that, as Saul, made haste to sacrifice, because he -could not stay till Samuel came; whose souls "drew back, because they -could not live by faith." Matt. x. 26, "Fear them not therefore; for -there is nothing covered that shall not be revealed, and hid that -shall not be known." 2 Thess. ii. 6-10, "Seeing it is a righteous -thing with God to recompense tribulation to them that trouble you; and -to you who are troubled rest with us, when the Lord Jesus shall be -revealed from heaven with his mighty angels, in flaming fire taking -vengeance, &c. When he shall come to be glorified in his saints, and -admired in all them that believe." - -_Direct._ XXI. Remember that the fearful and unbelieving shall be shut -out of heaven, Rev. xxi. 8; that is, those that fear men more than -God, and cannot trust him with their lives and all, but will rather -venture upon his wrath by sin, than on the wrath of man. - -_Direct._ XXII. Turn your fear of the instruments of the devil into -pity and compassion to men in such lamentable misery; and pray for -them as Christ and Stephen did: foresee now the misery that is near -them. When you begin to be afraid of them, suppose that just now were -the day of judgment, and you saw how they will then tremble at the bar -of God (as conscience sometimes makes some of them do, at the hearing -or remembering of it; as Felix before Paul): see them as ready to be -sentenced to the fire prepared for the devil and his angels, as Matt. -xxv. Can you fear him that is near such endless misery, whom you -should condole and pity (as the ancient martyrs used to do)? 1 Pet. -iv. 17, "What shall the end" of the persecutors "be, and where shall -the ungodly sinners appear, if judgment begin at the house of God, and -the righteous be saved with so much ado?" - -About the fear of death, I have written largely already in my -"Treatise of Self-denial," and in the "Saints' Rest," and in "The Last -Enemy Death," &c. and in "The Believer's Last Work." Therefore, I -shall here pass it by.[357] - - - _Tit._ 9. _Directions against sinful Grief and Trouble._ - -Sorrow is planted in nature to make man a subject capable of -government, by making him capable of punishment, that he might be kept -from sin by the fear or sense of that which nature hath made its -punishment: and that the beginnings of pain might help to prevent the -sin that would bring more; and might drive the wounded soul to its -remedy; or by sympathy might condole the misery of others. - -Sorrow or grief, in itself considered, is neither morally good nor -evil; but it is a natural passion; and evil, that is, hurtful, to him -that hath it; but good, that is, an apt, conducible means to the -universal or higher ends of government to which the Creator and -Universal King hath planted it in man: the same may be said of all -capacity of pain and natural misery. - -Mere sorrow, in itself considered, is a thing that God commandeth not, -nor taketh pleasure in. Sorrow for our natural or penal hurt, is in -itself no duty, but a necessary thing. God doth not command it, but -threatens it; therefore there is no moral good in it. God will not -command or entreat men to feel when they are hurt, or mourn under their -torment; but will make them do it whether they will or no: therefore -humble souls must take heed of thinking they merit or please God merely -by sorrowing for their sufferings. But yet sorrow for misery may -accidentally become a duty and a moral good. 1. _Ratione principii_, by -respect to the principle it proceedeth from. As when it is, (1.) The -belief of God's threatenings which causeth the sorrow. (2.) When it -cometh from a love to God. 2. _Ratione materiae_, for the matter's sake, -when it is the absence of God, and his favour, and his Spirit, and -image, which is the misery that we lament (which therefore savoureth of -some love to God); and not mere fleshly, sensitive suffering. 3. -_Ratione finis_, in respect of the end; when we sorrow with intent to -drive our hearts to Christ our Saviour, and to value mercy and grace, -and to recover us to God. 4. _Ratione effecti_, in respect of the -effect, when these forementioned ends become the fruits of it.[358] - -Sorrow for sin is a duty and moral good. 1. Formally in itself -considered: for to be sorrowful for offending God, and violating his -law, essentially containeth a will to please God and obey his law. 2. -It must be also made good, by a good principle; that is, by faith and -love. 3. By a right end; that it be to carry us from the sin to God. -4. And by a right guide and matter; that it be sin indeed, and not a -mistaken, seeming sin, that is it we sorrow for. But sorrow for sin -(materially) may be made sinful, 1. By an ill end and formal reason; -when we mourn not for sin as sin, but as one sin hindereth another, or -as it marred some ill design. 2. And by the effect; when it doth but -sink men in despair, or torment them, and not at all separate them -from the sin. 3. When it cometh not at all from any love to God, or -care to please him, but only an unwillingness to be damned, and so it -is lamented only as a means of damnation; which, though it be a -sorrow, positively neither good nor evil, yet it is evil privatively. - -But it is the passion of grief as in its excess that I am now to speak -against. And it is in excess, 1. When we grieve for that which we -ought not at all to grieve for; that is, either for some good, or for -a thing indifferent that is neither good nor bad; both which come from -the error of the mind. 2. When we grieve too much for that which we -may grieve for lawfully in some measure; that is, for our own -afflictions or penal suffering. 3. When we grieve too much for that -which we are bound to grieve for in some measure: as (1.) For our sin. -(2.) For our loss of the favour of God, or of his grace and Spirit. -(3.) For other men's sin and suffering. (4.) For the sufferings of the -church, and calamities of the world. (5.) For God's dishonour.[359] - -Though it is not easy to have too much sorrow for sin, considering it -estimatively; that is, we can hardly take sin for a worse evil than it -is, and accordingly grieve for it; yet it is oft too easy to have too -much sorrow for sin, or any other evil intensively as to the greatness -of the passion. And thus sorrow for sin is too great, 1. When it -distracteth the mind, and overturneth reason, and it is made unfit for -the ends of sorrow. 2. When it so cloudeth and clotheth the soul in -grief, that it maketh us unfit to see and consider of the promise, to -relish mercy, or believe it; to acknowledge benefits, or own grace -received, or be thankful for it; to feel the love of God, or love him -for it, to praise him, or to mind him, or to call upon him; when it -driveth the soul from God, and weakeneth it to duty, and teacheth it to -deny mercy, and sinketh it towards despair; all this is too much and -sinful sorrow: and so is all that doth the soul more hurt than good; for -sorrow is not good of itself, but as it doth good, or showeth good. - -_Direct._ I. Keep your hearts as true and close to God as possible, -and make sure of his love, that you may know you have not an -unregenerate, miserable soul to mourn for, and then all other grief is -the more curable and more tolerable. Be once able to say that God is -on your side, that Christ, and the Spirit, and heaven are yours, and -then you have the greatest cordial against excessive grief that this -world affords. If you say, How should this be done? I answer, that it -is opened in its proper place. No marvel if sorrow overwhelm that -soul, that is in the chains of sin, under the curse of God, as soon as -awakened conscience comes to feel it. And it is most miserable when it -hath the smallest sorrow; there being some hope that sorrow may drive -it home to Christ. Therefore if thou have been a secure, unhumbled, -carnal wretch, and God be now beginning to humble thee, by showing -thee thy sin and misery, take heed, as thou lovest thy soul, that thou -drive not away necessary, healing sorrow and repentance, under -pretence of driving away melancholy or over-much sorrow; thy smart -tendeth to thy hopes of cure. - -_Direct._ II. Renew not the wounds of conscience by renewed, wilful, -gross sin. For sin will bring sorrow, especially if thou have any life -of grace to feel it: even as falls, and breaking the bones, bring -pain. Obey carefully if thou wouldst have peace. - -_Direct._ III. Be well acquainted with the general grounds of hope in -the mercy of God, the office and death of Christ, and the free, -universal offer of pardon, grace, and life in the new covenant. -Abundance of grief doth dwell in many humbled souls, through the -ignorance of these general grounds of comfort; which would vanish away -if these were known. - -_Direct._ IV. Know well the true nature and use of godly sorrow; how -it is but a means to higher grace, and a thing which may exceed, and -not a thing that we should stop in, or think we can never have too -much of it. Desire it but in its place, and to its proper ends. - -_Direct._ V. Know well the nature and excellency of those higher -graces which sorrow tendeth to; even love, and thankfulness, and -delight in God, and fruitful obedience. And then you will be carried -after these, and will learn to hate the sorrow that hindereth them, -and to cherish that sorrow which leadeth you up to them, and to value -it but as a means to them. - -_Direct._ VI. Manage all your affairs, especially those of your souls, -with prudent foresight; and look not only on things as they appear at -hand.[360] Judge not by sense, but by reason; for sense cannot -foresee, but pleaseth itself at present with that which must be -bitterness in the end. Thus, carnal delight is the common way to -overwhelming sorrow. He that would not have the pain and sickness of a -surfeit to-morrow, must not please his appetite against reason to-day. -Poison will gripe and kill never the less for tasting sweet. You must -foreknow how that which you take will work, and what will be the -effects of it, and not only how it tasteth, if you would escape the -pain. The drunkard thinketh not of his vomiting, and poverty, or -shame, or sickness, and therefore causeth them. There is no sorrow so -intolerable as that of a guilty soul, that is passing in terror to the -bar of God, and thence to everlasting pain. Foresee this sorrow in -your most pleasant sin; and remember that when you are tempted to sin, -you are tempted to sorrow; and then you may prevent it. And in all -your particular actions use a foreseeing judgment, and ask what is -like to be the end, before you enter on the beginning. Most of our -sorrows come for want of this, and express themselves by, Had I known, -or had I thought of this, I had prevented it. Do nothing which you may -foresee must be repented of; for repentance is sorrowful; and the -weightier the case the deeper the sorrow. How easy and comfortable a -life and death might men attain, if they would not buy a little -forbidden, poisonous pleasure, with the price of future pain and -sorrows! And if they did not foolishly and over-tenderly refuse those -holy, necessary, medicinal sorrows, by which their greater, -overwhelming, and undoing sorrows should have been prevented! - -_Direct._ VII. Look always on your remedy when you look on your -misery; and when you find any dangerous sin or sign in you, presently -consider what is your duty in order to your recovery and escape. It is -an ordinary thing with peevish, distempered natures, when they are -reproved for any sin, to resist the reproof by excuses as long as they -can; and when they can resist no longer, then they fall into -despairing lamentations, if they are so bad, what then shall they do! -and in the mean time never set themselves against the sin, and cast it -off and return to their obedience, that their comforts may return: -they will do any thing rather than amend. The reason why God -convinceth them of sin is that they may forsake it, and they are -sooner brought to any thing than to this: convince them of their -pride, or malice, or worldliness, or disobedience, or slothfulness, or -passion, and they will sooner sink in sorrow and despair than they -will set upon a resolved reformation. This is it indeed which the -devil desireth; he can allow you grief and desperation, but not to -amend. But is this best for you? Or is it pleasing to God? Deny not -your sin, but see withal that there is enough in Christ for your -pardon and deliverance. He hath appointed you means for your present -recovery, and he is ready to help you. Ask what is your duty for your -cure, and set upon it without delay. - -_Direct._ VIII. Remember your causes of joy as well as your cause of -sorrow, that each may have their due, and your joy and sorrow may both -be suited to their causes: to which end you must labour for the -exactest acquaintance with your own condition, that possibly you can -attain to.[361] If you are yet ungodly, your sorrow must be greater -than your joy, or else it will be irrational joy, and pernicious to -your souls, and increase your after-sorrow. And you must not overlook -so much cause of comfort as is afforded you in God's patience, and the -offers of a Saviour, and of pardon, and grace, and life in him. If you -are truly godly, you must so mourn for sin, and weakness, and wants, -and crosses, and afflictions of yourselves and others, as never to -forget the invaluable mercies which you have already received, your -part in Christ and life eternal, your beginnings of grace, and your -reconciliation with God, which allow and command you greatly to -rejoice: and remember that no humiliations will excuse you from the -observation and acknowledgment of all these mercies. - -_Direct._ IX. Read over all the commands of Scripture that make it your -duty to rejoice in the Lord, and exceedingly to rejoice; and make as -much conscience of them as of other commands of God. The same God -commandeth you to rejoice, who commandeth you to hear, and pray, and -repent. See Psal. xxxiii. 1; Phil. iii. 1; iv. 4; Rom. v. 2; Phil. iii. -3; 1 Thess. v. 16; 1 Pet. i. 6-8; iv. 13; Heb. iii. 6; 2 Cor. vi. 10; -Rom. xii. 12; Psal. xxxii. 11; cxxxii. 9, 16; Rom. xiv. 17; Psal. v. 11. - -_Direct._ X. Befriend not your own excessive sorrows, by thinking them -to be your duty, nor suspect lawful mirth and joy as if it were a sin, -or a thing unbecoming you. For if you take your sin for your duty, and -plead for it, and your duty for your sin, and plead against it, you are -far from the way of amendment and recovery. And yet it is common with an -afflicted, weak, impatient soul, to fall into liking (though not in -love) with their inordinate sorrows, and to justify them, and think that -it is their duty still to mourn. If these sorrows were of God, we should -be more backward to them: and if our comfort were not more pleasing to -God, our natures would not be so backward to them as they are. - -_Direct._ XI. Love no creature too much, and let it not grow too sweet -and pleasant to you: else you are preparing for sorrow from the -creature. Love it less, and you shall sorrow less. All your grief for -crosses and losses, in goods, estate, in children and friends, in -reputation, liberty, health, and life, doth come from your over-loving -them. Value them but as they deserve, and you may easily bear the loss -of them. He that maketh them his idol or felicity, will grieve for the -want of them, or the loss of them, as a man undone that cannot live -without them. But he that hath placed his happiness and hopes in God, -and valueth the world no further than it tendeth to his ultimate end, -will no further grieve for the want of it, than as he misseth it to -that end. 1 Tim. vi. 10, "The love of money and coveting after it, -doth pierce men through with many sorrows." Mark what you find your -heart too much set upon and pleased in, or hoping after, and take it -off quickly if you love your peace. - -_Direct._ XII. Learn to be pleased and satisfied in the will of God. -Trust your heavenly Father who knoweth what you need. It is some -rebellion or crossness of our wills to the will of God, which causeth -our inordinate griefs and trouble. Because we cannot bring our wills -to his will, nor make our reason stoop unto his wisdom, nor think well -of his providence, unless he will suit it to our conceits, and -interests, and lusts, therefore so far as we are carnal we are -ordinarily displeased and grieved at his ways. If we might have had -our own wills about our estates, or names, or children, or friends, or -health, or life, we should not have been troubled (at the present). -But because it is not our way, but God's way, that is taken, nor our -will, but God's will, that is done, therefore we are grieved and -discontent, as if his way and will were worse than ours, and God had -wanted his foolish children to be his counsellors, or they could have -chosen better for themselves! - -_Direct._ XIII. Afflict yourselves no further than God or man afflict -you; but remember, if you think that you have too much already against -your wills, how foolish and self-contradicting it is to lay a great -deal more wilfully upon yourselves.[362] Is it slanders or reproach -that men afflict you with? Let it be so; that toucheth not the heart. -Is it poverty, crosses, or losses, that God afflicteth you with? Let -it be so; that toucheth not the heart neither. Is it loss of children -and friends; or is it pain and sickness? I confess these are sore; but -yet they do not touch the heart. If they come thither it is your -doing; and (though thither they should come moderately) if they are -immoderate, it is your own sinful doing. It is you that grieve, and -make the heart ache; God and man did but make the flesh ache. If -others hurt your bodies, will you therefore vex your minds? Will you -pierce through your hearts, because they touch your name or goods? If -so, remember which part of your sorrow is of their making, and which -is of your own: and can you for shame go beg of God or man to ease the -grief which you yourselves are causing, and wilfully continue it while -you pray against it? And why lament you that which you cause and -choose? It is a shame to be wilfully your own tormentors. - -_Direct._ XIV. Abhor all that tendeth to take down the power and -government of reason (that is, all feebleness and cowardice of mind, and -a melancholy, a peevish, passionate disposition): and labour to keep up -the authority of reason, and to keep all your passions subject to your -wills; which must be done by christian faith and fortitude. If you come -once to that childish or distracted pass, as to grieve and say, I cannot -help it; I know it is sinful and immoderate, but I cannot choose; if you -say true, you are out of the reach of counsel, advice, or comfort. You -are not to be preached to, nor talked to, nor to be written for: we do -not write directions to teach men how to touch the stars, or explain the -asperities or inequalities of the moon, or the opacous parts of Saturn, -or to govern the orbs, or rule the chariot of the sun. If it be become a -natural impossibility to you, doctrine can give you no remedy; but if -the impossibility be but moral, in the weakness of reason, and want of -consideration, it may by doctrine, consideration, and resolution be -overcome. You can do more if you will than you think you can.[363] How -came you to lose the command of your passions? Did not God make you a -rational creature, that hath an understanding and will to rule all -passions? How come you to have lost the ruling power of reason and will? -You would take it for a disparagement to be told that you have lost the -use of your reason; and is it not a principal use of it to rule the -passions, and all other inferior, subject powers? You say you cannot -choose but grieve! But if one could give you that creature which you -want or desire, then you could choose: you could rejoice, if one could -restore you that child, that friend, that estate which you have lost. -But God, and Christ, and heaven, it seems, are not enough to cure you: -if you must have but them you cannot choose but grieve! And what hearts -have you then that are thus affected? Should not those hearts be rather -grieved for? God will sometime make you see, that you had more power -than you used. - -_Direct._ XV. Observe the mischiefs of excessive sorrow, that you may -feel what reason you have to avoid it. While you know not what hurt is -in it, you will be the more remiss in your resisting it: I shall -briefly name you some of its unhappy fruits. - -[Sidenote: The ill effects of sinful grief.] - -1. It is a continual pain and sickness of the mind. (This you know by -feeling.) 2. It is a destroyer of bodily health and life. For -"worldly sorrow worketh death," 2 Cor. vii. 10. Prov. xvii. 22, "A -merry heart doth good like a medicine: but a broken spirit drieth the -bones." 3. It putteth the soul out of relish with its mercies, and so -causeth us to undervalue them, and consequently to be unthankful for -them, and not to improve them. 4. It destroyeth the sense of the love -of God, and lamentably undisposeth the soul to love him: and therefore -should be abhorred by us were it but for that one effect. 5. It -destroyeth the joy in the Holy Ghost, and unfitteth us to obey that -command of God, Rejoice continually. 6. It contradicteth a heavenly -mind and conversation, and hindereth us from all foretastes of the -everlasting joys.[364] 7. It undisposeth us to the excellent work of -praise: who can ascend in the praises of God, while grief doth oppress -and captivate the soul? 8. It destroyeth the sweetness of all God's -ordinances, hearing, reading, prayer, sacraments; we may force -ourselves to use them, but shall have no delight in them. 9. It -hindereth the exercise of faith, and raiseth distrust, and sinful -doubts and fears, within us. 10. It causeth sinful discontents and -murmurings at God and man. 11. It maketh us impatient, peevish, -froward, angry, and hard to be pleased. 12. It weakeneth the soul to -all that is good, and destroyeth its fortitude and strength: for it is -the "joy of the Lord that is our strength," Neh. viii. 10, 13. It -hindereth us in the duties of our callings: who can do them as they -should be done, under the clog of a disquiet mind? 14. It maketh us a -grief and burden to our friends, and robs them of the comfort which -they should have in and by us. 15. It maketh us unprofitable to -others, and hindereth us from doing the good we might; when we should -be instructing, exhorting, and praying for poor sinners, or minding -the church of God, we are all taken up at home, about our own -afflictions. 16. It maketh us a stumblingblock and scandal to the -ungodly, and hindereth their conversion, while the devil setteth us -before the church doors, to keep away the ungodly from a holy life, as -men set scarecrows in their fields and gardens, to frighten away the -birds. 17. It dishonoureth religion, by making men believe that it is -a melancholy, vexatious, self-tormenting life. 18. It obscureth the -glory of the gospel, and crosseth the work of Christ, his Spirit, and -ministers, who all come upon a message of great joy to all nations; -and proclaim glad tidings to the worst of sinners; much more to the -sons of God, and heirs of life. 19. It misrepresenteth God himself, as -if we would persuade men, that he is a hard and cruel master, that -none can please, though they do all through a Mediator upon a covenant -of grace; and that it is worse with us since we served him than -before; and that he delighteth in our grief and misery, and is against -our peace and joy; and as if there were no joy nor pleasure in his -service. Such hideous doctrine do our lives preach of God, when those -that profess to fear and seek him, do live in such immoderate grief -and trouble. 20. And it too much pleaseth the devil, who is glad to -torment us here, if he may not do it in hell; and especially do make -ourselves the executioners upon ourselves, when he is restrained; when -he can boast and say, Though I may not vex thee, I will persuade thee -to vex thyself. These are the fruits of sinful sorrows. - -_Direct._ XVI. Govern your thoughts, and suffer them not to muse and -feed on those objects which cause your grief. No wonder if your sore -be always smarting, when you are always rubbing on it in your -thoughts. Of this I spake more fully even now. - - - _Tit._ 10. _Directions against sinful Despair (and - Doubting)._ - -Despair is the contrary to hope.[365] There is a despair that is a -duty, and a despair that is a sin, and a despair that is indifferent, -as being but of natural and not of moral kind. Despair is a duty, when -it is contrary to the sinful hope before described; that is, 1. When -we despair of any thing which God hath told us shall never come to -pass: for we are bound to believe his word: as that all the world -should be saved or converted, or that our bodies should not die and -perish, and many such like. 2. It is a duty to despair of ever -attaining a good end by means, or upon terms, which God hath told us -it shall never be attained by: and so it is a great duty for an -unregenerate person to despair of ever being saved without -regeneration, conversion, and holiness; and to despair of ever being -pardoned or saved, if he live after the flesh and have not the Spirit -of Christ, and repent not unfeignedly of his sin, and be not a new -creature, and crucify not the flesh with its affections and -lusts.[366] Such a despair is one of the first things necessary to the -conversion of a sinner, because the false hopes of being pardoned and -saved without regeneration, is the present hinderance to be removed. - -Despair is a sin, when it is contrary to any hope which God commandeth -us (so it be not only a negative despair, or bare not hoping, which in -sleep and other times may be innocent, but a positive despair, which -concludeth against hope). As, 1. Particular despair of the benefit of -some particular promise; as if Israel had despaired of deliverance from -Egypt, or Abraham of a son. 2. General despair of the fulfilling of some -general promise; as if we despaired of the resurrection, or the kingdom -of Christ in glory. 3. When by misapplication we despair of that pardon -and salvation to ourselves, which yet we believe shall be to others. - -Yea, despair is sinful sometimes when it is not contrary to any -promise or commanded hope: for if God have not revealed his will one -way or other, it is no duty to expect the thing, and yet it is a sin -to conclude positively that it will not be: for then we shall say more -than we know, or than God hath revealed. If hope be taken for the -comfort that ariseth in us from the apprehension of a mere -possibility, then indeed it is a duty to hope for that good which is -possible only; but if hope be taken for a confident expectation, then -both such hope, and also the contrary despair, would be a sin. We may -(so) _non-sperare_ but not _desperare_. Possibles must be taken but -for possibles, yet still for such. - -He that despaireth but of some common mercy which he should not -despair of, _ratione materiae_ committeth a sin of the smaller sort: he -that despaireth of a great mercy to others, (though not promised,) -committeth a greater sin _ratione materiae_; as if you despair of the -conversion of a bad child, or of the continuance of the gospel to the -kingdom, &c. But he that despaireth of his own pardon and salvation, -sinneth more perilously _ratione materiae_. - -The despairing of pardon and salvation upon a despair of the truth of -the gospel, or sufficiency of Christ, is damnable, and a certain mark -of a wretched infidel, if it be predominant.[367] But to believe all -the gospel to be true, and desire Christ and life as best, and yet to -despair upon too bad thoughts of one's self, or through some other -mistake, this is a sin of infirmity, consistent with grace (unless the -despair be so total and prevalent, as to make the sinner settledly -cast off a godly life, and give up himself to a life of wickedness). -The Scripture speaketh little of this humble sort of despair, and no -where threateneth it as it doth infidelity. - -The commonest despair (like Spira's) which cometh immediately from -invincible predominant melancholy (though occasioned first by sin) is -no otherwise sinful or dangerous, than the despair or raving of a -mad-man, or one in a doting fever, is. It is the too humble despair, -through personal misapplication, and particular mistakes, that I shall -speak of in this place. - -_Direct._ I. Take heed of being ignorant of, or misunderstanding, the -three great general grounds of faith and hope; that is, 1. The -infinite goodness of God, and his unmeasurable love and mercy. 2. The -relation of Christ's office to all, and the sufficiency of his ransom -and sacrifice for all. 3. The universality of the promise, or the act -of oblivion, or deed of gift of free pardon and salvation to all on -condition of penitent belief and acceptance, which is procured and -given by Christ, and contained in the gospel. If you mistake so about -any one of these as not to believe or understand them, or if you do -not well consider and improve them, no wonder if you be left under -continual doubtings and liable to despair. - -_Direct._ II. Understand well the true nature of the condition of this -universal promise; how much it consisteth in the will or acceptance of -Christ and life as offered by the gospel; or in our hearty consent to -the baptismal covenant, that God be our God and Father, our Saviour -and Sanctifier: and that in God's account the will is the man, and he -is a true believer, and hath part in Christ, that is truly willing of -him to the ends of his office: and that he hath right to all the -benefits of the covenant of grace, who doth heartily consent to -it.[368] This is true faith; this is the condition of pardon; and on -these terms Christ and life are given. This is the infallible evidence -of a state of grace. If you know not this, but look after something -else as necessary which is separable from this, no wonder you are -perplexed, and inclined to despair. - -_Direct._ III. Understand the extent of this pardoning covenant as to -the sins which it pardoneth: that it containeth the forgiveness of all -sin without exception, to them that perform the condition of it (that -is, to consenters). So that directly no sin is excepted but the -non-performance of the condition; but consequently, all sin is -excepted and none at all forgiven by it, to them that do not perform -the condition. Every conditional grant doth expressly except the -non-performance of the condition by the making of it to be the -condition. He that saith, All sin is forgiven to them that believe and -repent, and no other, doth plainly import, that not believing and not -repenting are not forgiven, while they continue; nor any other sin to -such. But to penitent believers or consenters, all sin is pardoned. -Which made the ancients say, that all sin is washed away in baptism, -supposing the person baptized to be a meet subject, and to have the -condition of the covenant which is by baptism sealed and delivered to -him. - -_Direct._ IV. Misunderstand not the excepted sin against the Holy -Ghost; which is no other, than an aggravated non-performance and -refusal of the condition of the covenant; viz. when infidels are so -obstinate in their infidelity, that they will rather impute the -miracles of the Holy Ghost to the devil, than they will be convinced -by them that Christ is the true Messias or Saviour.[369] This is the -true nature of the sin against the Holy Ghost, of which I have written -the third part of my "Treatise of Infidelity." So that no one hath the -sin against the Holy Ghost that confesseth that Jesus is the Christ -and Saviour; or that confesseth that the miracles done by Christ, and -his apostles, were done by the Holy Ghost; or that confesseth the -gospel is true; or that doth not justify his sin and infidelity. He -must be a professed infidel against confessed miracles that commits -this sin. And yet many despair because they fear they have committed -this sin, that never understood what it is, nor have any reason but -bare fear, and some blasphemous temptations which they abhor, to make -them imagine that this sin is theirs. But the truth is, in their -fearing condition, if any other sin had been as terribly spoken of, -they would have thought it was theirs. - -_Direct._ V. Understand the time to which the condition of the gospel -doth extend, namely, to the end of our life on earth: the day of his -grace hath no shorter end. For the gospel saith not, He that believeth -this year or the next shall be saved; but absolutely, without limitation -to any time short of death, He that believeth shall be saved. So that to -doubt whether true repentance and faith will be accepted at any time -before death, is but to be ignorant of the gospel, or to doubt whether -it be true. And therefore for a despairing soul to say, If I did repent, -it is too late, because the day of grace is past, is but to contradict -the gospel covenant itself, or to say he knows not what. God never -refused a soul that truly repented and believed before death. - -_Object._ I. But (they will say) do not some divines say that some -men's day of grace is sooner past, and God hath forsaken them, and it -is too late, because they came not in time. - -[Sidenote: When the day of grace is past.] - -_Answ._ They that understand what they say, must say but this: that -this word, "the day of grace," hath divers senses. 1. Properly by the -day of grace is meant, the time in which, according to the tenor of -the gospel, God will pardon and accept those that repent; and in this -sense the time of life is the time of grace; whenever a sinner -repenteth and is converted, he is pardoned. 2. Sometimes by the day of -grace is meant, the time in which the means of grace is continued to a -nation or a person. And thus it is true, that the day of grace is -quicklier past with some countries than others: that is, God sometimes -taketh away the preachers of his gospel from a people that reject -them, and so by preaching offereth them his grace no more. But in this -sense a man may easily know whether his day of grace be past or no; -that is, whether Bibles, and books, and christians, and preachers be -all gone, or not. (And yet if they were, he that receiveth Christ -before they are gone is safe.) No man in his wits can think this day -of grace is past with him while Christ is offered him, or while there -is a Bible, or preacher, or christians about him. 3. Sometimes by the -day of grace is meant, the certain time which we are sure of as our -own. And so it is only the present minute that is the time of grace; -that is, we cannot beforehand be sure of another minute; but yet the -next minute when it is come is as much the time of grace as the former -was. 4. Sometimes by the day of grace is meant, the time in which God -actually worketh and giveth grace; and that is no more than the day of -our conversion. And in this sense, to have the day of grace past is a -happiness and comfort; that is, that the day is past in which we were -converted. 5. And sometimes by the day of grace is meant, that day in -which God moveth the hearts of the impenitent more strongly towards -conversion than formerly he did. And this is it that divines mean when -they talk of the day of grace being past with men before their death; -that is, though such have never a day of effectual grace, yet their -motions were stronger towards it, than hereafter they shall be, and -they were fairer for conversion, than after when they are gone further -from it. This is true, and this is all: and what is this to a soul -that is willing to come in, and ignorantly questioneth whether he -shall be accepted, because the day of grace is past? - -_Object._ II. But Christ saith, "If thou hadst known in this thy -day--" Luke xix. 42. - -_Answ._ That was the day of the offers of grace by preaching: we grant -that nations have but their day of enjoying the gospel, which they may -shorten by sinning it away. - -_Object._ III. But it is said of Esau, that "afterward when he would -have inherited the blessing he was rejected, for he found no place of -repentance though he sought it carefully with tears," Heb. xii. 17. It -seems then that repentance in this life may be too late. - -_Answ._ It is true that Esau's time for the blessing was past as soon -as Isaac had given it to Jacob.[370] When he had sold his birthright -it was too late to recall it, for the right was made over to his -brother; and it was not repentance, and cries, and tears, that could -recall the right he had sold, nor recall the words that Isaac had -spoken: but this doth not prove that our day of grace doth not -continue till death, or that any man repenting before his death shall -be rejected as Esau's repentance was: the apostle neither saith nor -meaneth any such thing. The sense of his words are only this much: -Take heed lest there be any so profane among you, as to set so light -by the blessings of the gospel, even Christ and life eternal, as to -part with them for a base lust or transitory thing, as Esau, that set -more by a morsel of meat than by his birthright: for let them be sure -that the time will come, (even the time mentioned by Christ, Matt. -xxv. 10, 11, when the door is shut and the Lord is come,) when they -will dearly repent it; and then, as it was with Esau when the blessing -was gone, so it will be with them when their blessing is gone, -repentance, and cries, and tears will be too late: for the gospel hath -its justice and terrors as well as the law. This is all in the text, -but there is no intimation that our day of grace is as short as Esau's -hope of the blessing was. - -_Object._ IV. Saul had but his time, which when he lost he was -forsaken of God. - -_Answ._ Saul's sin provoked God to reject him from being king of Israel, -and to appoint another in his stead; but if Saul had repented he had -been saved after that, though not restored to the crown: and it is true, -that as God withdrew from him the spirit of government, so many before -death, by the greatness of their sins, cause God to forsake them so far -as to withhold those motions, and convictions, and fears, and -disquietments, in sin, which sometimes they had, and to give them over -to a "reprobate mind," to commit "all uncleanness with greediness," and -glory in it as being "past feeling," Rom. i. 28; Eph. iv. 18, 19. If it -be thus with you, you would be no better, you would not be recovered, -you think sin is best for you, and hate all that would reform you. - -_Object._ V. It is said, 2 Cor. vi. 2, "Behold, now is the accepted -time, behold, now is the day of salvation." And Heb. iii. 7, 12, 13, -"To-day if ye will hear his voice, harden not your hearts----lest any -of you be hardened by the deceitfulness of sin." - -_Answ._ This saith no more than that the present time is the best, -yea, the only certain time; and we are not sure that the day of -salvation will continue any longer, because death may cut us off: but -if it do not, yet sin is a hardening thing, and the longer we sin the -more it hardeneth! yea, God may withhold the motions of his Spirit, -and leave us to ourselves, to the hardness of our hearts: and thus he -doth by thousands of wicked persons, who are left in impenitency and -hatred of the truth: but most certainly if those men repented they -might be saved, and the very reason why they have not Christ and life -is still because they will not consent. - -_Direct._ VI. Understand by what help and strength it is that the -obedience to the gospel must be performed: not merely by your own -strength, but by the help of grace, and strength of Christ: if he have -but made you willing, he will help you to perform the rest. You are -not by this covenant to be a saviour and sanctifier to yourselves; but -to consent that Christ be your Saviour, and the Holy Spirit your -Sanctifier. You might else despair indeed if you were left to that -which you are utterly unable to do. Though you must "work out your own -salvation with fear and trembling, it is he that worketh in you to -will and to do of his good pleasure," Phil. ii. 13. - -_Direct._ VII. Understand well the difference between mortal sins and -infirmities, that you may not think that every sin is a sign of death or -gracelessness; but may know the difference between those sins which -should make you think yourselves unjustified, and those sins which only -call for particular humiliation, being such as the justified themselves -commit. Though in the popish sense we take no sin to be venial, that is, -which in itself is properly no sin, nor deserveth death according to the -law of works; yet the distinction between mortal and venial sin, is of -very great necessity: that is, between sins which prove a man in a state -of death, or unjustified, and sins which consist with a state of grace -and justification; between sins which the gospel pardoneth not, and -those which it pardoneth, that is, all that stand with true -repentance.[371] There are some sins which every one that repenteth of -them, doth so forsake as to cease committing them; and there are some -lesser sins, which they that repent of them do hate indeed, but yet -frequently renew, as our defective degrees in the exercise of repentance -itself, faith, love, trust, fear, obedience; our vain thoughts and -words; some sinful passions, omissions of many duties of thought, -affection, word, or deed towards God or man; some minutes of time -overslip us; prayer and other duties have a sinful coldness or -remissness in them, and such like. Many such sins are fitly called -infirmities and venial, because they consist with life and are forgiven: -it is of great use to the peace of our consciences to discern the -difference between these two, for one sort require a conversion to -another state, and the other require but a particular repentance, and -where they are unknown, are forgiven without particular repentance, -because our general repentance is virtually, though not actually, -particular as to them. One sort are cause of judging ourselves ungodly; -and the other sort are only cause of filial humiliation. Any one may see -the great need of discerning the difference; but yet it is a matter of -very great judgment doctrinally to distinguish them, much more actually -to discern them in every instance in yourselves. The way is to know -first, what is the condition of the new covenant, and of absolute -necessity to salvation or justification; and then every sin that is -inconsistent with that condition is mortal, and the rest that are -consistent and do consist with it are venial, or but infirmities. As -venial signifieth only that sort of sin which is pardonable, and may -consist with true grace, so a venial sin may be in an unsanctified -person materially, where it is not pardoned; that is, _e. g._ his -wandering thought or passion, is a sin of that sort that in the godly is -consistent with true grace: but as venial signifieth a sin that is -pardoned, or pardonable, without a regeneration, or conversion into a -state of life from a state of death, so venial sin is in no -unregenerate, unjustified person, but is only the infirmities of the -saints; and thus I here speak of it. In a word, that sin which actually -consisteth with habitual repentance, and with the hatred of it, so far -that you had rather be free from it than commit or keep it, and which -consisteth with an unfeigned consent to the covenant, that God be your -Father, Saviour, and Sanctifier, and with the love of God above all, is -but an infirmity or venial sin. But to know from the nature of the sin, -which those are, requireth a volume by itself to direct you only. - -_Direct._ VIII. Understand how necessary a faithful minister of Christ -is, in such cases of danger and difficulty, to be a guide to your -consciences; and open your case truly to them, and place so much -confidence in their judgment of your state as their office, and -abilities, and faithfulness do require, and set not up your timorous, -darkened, perplexed judgments above theirs, in cases where they are -fitter to judge. Such a guide is necessary, both as appointed by -Christ who is the author of his office, and in regard of the -greatness, and danger, and difficulty of your case. Do you not feel -that you are insufficient for yourselves, and that you have need of -help? sure a soul that is tempted to despair may easily feel it. You -are very proud, or blindly self-conceited, if you do not. And you may -easily know that Christ that appointed them their office, requireth -that they be both used and trusted in their office, as far as reason -will allow. And where there is no office, yet ability and faithfulness -deserve and require credit of themselves. Why else do you trust -physicians and lawyers, and all artificers, in their several -professions and arts, as far as they are reputed able and faithful? I -know no man is to be believed as infallible as God is: but man is to -be believed as man; and if you will use and trust your spiritual guide -but so far as you use and trust your physician or lawyer, you will -find the great benefit, if you choose aright. - -_Direct._ IX. Remember when you have sinned, how sure, and sufficient, -and ready a remedy you have before you, in Jesus Christ and the -covenant of grace; and that it is God's design in the way of -redemption, not to save any man as innocent, that none may glory, but -to save men that were first in sin and misery, and fetch them as from -the gates of hell, that love and mercy may be magnified on every one -that is saved, and grace may abound more by the occasion of sin's -abounding, Rom. v. 15, 20. Not that any should "continue in sin -because grace hath abounded: God forbid," Rom. vi. 1. But that we may -magnify that grace and mercy which hath abounded above our sins; and -turn the remembrance of our greatest sins to the admiration of that -great and wonderful mercy. To magnify mercy when we see the greatness -of our sin, and to love much because much is forgiven,[372] this is to -please God, and answer the very design and end of our redemption: but -to magnify sin, and extenuate mercy, and to say, My sin is greater -than can be forgiven, this is to please the devil, and to cross God's -design in the work of our redemption. Is your disease so great that no -other can cure it? It is the fitter for Christ to honour his office -upon, and God to honour his love and mercy on. Do but "come to him -that you may have life,"[373] and you shall find that no greatness of -sin past, will cause him to refuse you; nor any infirmities which you -are willing to be rid of, shall cause him to disown you, or cast you -out. The prodigal is not so much as upbraided with his sins, but finds -himself, before he is aware, in his father's arms, clothed with the -best robes, the ring and shoes, and joyfully entertained with a -feast.[374] Remember that there is enough in Christ and the promise, -to pardon and heal all sins which thou art willing to forsake. - -_Direct._ X. Take heed of being so blind or proud in thy humility, as to -think that thou canst be more willing to be a servant of Christ, than he -is to be thy Saviour, or more willing to have grace, than God is to give -it thee, or more willing to come home to Christ, than he is to receive -and welcome thee. Either thou art willing or unwilling to have Christ -and grace, to be sanctified and freed from sin; if thou be willing, -Christ and his grace shall certainly be thine: indeed if thou wouldst -have pardon without holiness, this cannot be, nor is there any promise -of it; but if thou wouldst have Christ to be thy Saviour and King, and -his Spirit to be thy Sanctifier, and hadst rather be perfect in love and -holiness than to have all the riches of the world, then art thou in -sincerity that which thou wouldst be in perfection: understand that God -accounteth thee to be what thou truly desirest to be. The great work of -grace lieth in the renewing of the will; if the will be sound, the man -is sound. I mean not the conquered, uneffectual velleity of the wicked, -that wish they could be free from pride, sensuality, gluttony, -drunkenness, lust, and covetousness, without losing any of their beloved -honour, wealth, or pleasure; that is, when they think on it as the way -to hell they like not their sin, but wish they were rid of it, but when -they think of it as pleasing their fleshly minds, they love it more, and -will not leave it, because this is the prevailing thought and will. So -Judas was unwilling to sell his Lord, as it was the betraying of the -innocent, and the way to hell, but he was more willing as it was the way -to get his hire. So Herod was unwilling to kill John Baptist, as it was -the murder of a prophet; but his willingness was the greater, as it was -the pleasing of his damsel, and the freeing himself from a troublesome -reprover. But if thy willingness to have Christ and perfect holiness be -more than thy unwillingness, and more than thy willingness to keep thy -sin, and enjoy the honour, wealth, and pleasures of the world, then thou -hast an undoubted sign of uprightness, and that love to grace, and -desire after it, which nothing but grace itself doth give. And if thou -art thus willing, it is great wrong to Christ to doubt of his -willingness. For, 1. He is a greater lover of holiness than thou art; -and therefore cannot come behind thee, in being willing of thy holiness. -2. He is more merciful to thee, than thou art to thyself: his love and -mercy are beyond thy measure. 3. He hath begun to thee, and fully showed -his willingness first. He died to prepare thee a full remedy; he hath -drawn up the covenant; he hath therein expressed his own consent, and -entreateth thine; he is the first in consenting, and is a suitor to -thee. Never sinner did yet begin to him in the world. Never any was -willing of the match before him: his general offer of mercy, and -covenant tendered to all, doth show his willingness before they can show -theirs by their acceptance. Never man overwent him in willingness, and -was more willing than he. Take this sinner, as God's infallible truth. -If the match break between Christ and thee, and thou be lost, it shall -not be through his refusal, but through thine: and it cannot break any -other way, no, not by the craft or force of all the devils in hell, but -either because Christ is unwilling, or because thou art unwilling; and -on Christ's part it shall never break. And therefore if thou be willing -the match is made; and there is no danger but lest thy heart draw back. -If thou art not willing, why complainest thou for want of that which -thou wouldst not love? If thou art willing, the covenant is then made, -for Christ is more willing, and was willing first. - -_Direct._ XI. Write out those sentences that contain the sense and -substance of the gospel, and often read them. Write them on thy very -chamber walls, and set them still before thine eyes;[375] and try -whether they agree with the words of him that tempteth thee to -despair: such as these which I here transcribe for thee. John iii. 16, -"God so loved the world that he gave his only begotten Son, that -whosoever believeth in him should not perish, but have everlasting -life."--Ver. 19, "This is the condemnation, that light is come into -the world, and men loved darkness rather than light, because their -deeds were evil."--1 John v. 10-12, "He that believeth on the Son of -God hath the witness in himself: he that believeth not God hath made -him a liar, because he believeth not the record that God gave of his -Son: and this is the record, that God hath given to us eternal life, -and this life is in his Son: he that hath the Son hath life; and he -that hath not the Son of God hath not life."--John i. 11, 12, "He came -unto his own, but his own received him not: but to as many as received -him, to them gave he power to become the sons of God, to them that -believe on his name."--Rev. xxii. 17, "Let him that is athirst come; -and whosoever will, let him take the water of life freely."--John v. -40, "And ye will not come unto me, that ye may have life."--John vi. -37, "All that the Father giveth me, shall come to me; and him that -cometh to me I will in no wise cast out."--John vii. 37, "If any man -thirst, let him come to me and drink."--Luke xiv. 17, "Come, for all -things are now ready." And read oft Luke xv. - -_Direct._ XII. Distinguish between sin seen and felt, and sin reigning -unto death; that you may not be so blinded as to think your sin greatest -or your condition worst, when your sight and feeling of it are greatest. -To see and feel your sin and misery is at least the ordinary preparation -for recovery. To be dead is to be past feeling.[376] They that are most -forsaken of God are most willing of their present condition, and most -love their sin, and hate holiness and all that would reform them, and if -they have power, will persecute them as enemies. - -_Direct._ XIII. Think not that the troublesome strivings and -temptations which weary you are the worst condition, or a sign of the -victory of sin. It is rather a sign that you are not yet forsaken of -God, while he beareth witness in you against sin, and is yet following -you with his dissuasives. Paul saith, Gal. v. 17, "For the flesh -lusteth against the Spirit, and the Spirit against the flesh; and -these are contrary the one to the other; so that ye cannot do the -things that ye would." Read Rom. vii. from 14 to the end. - -_Direct._ XIV. Understand the difference between weak grace and no -grace; that you may not think every want of grace is a sign of total -gracelessness. When you have opened in your complaints a long -catalogue of weaknesses, consider whether yet there be not a true -desire to be better, and some degree of life with all these? - -_Direct._ XV. Think well of the excellency of the least degree of -special grace; that it is a seed of glory; the beginning of life -eternal; the divine nature, and the image of God, and of greater worth -than all the learning, wealth, and honour in the world. And be not -unthankful for so great a mercy, because you have not more. - -_Direct._ XVI. Make conscience of observing the grace and mercy -received, as well as the wants remaining and the sins committed, and of -the thankful remembrance and mention of mercy, as much as the humble -mention of sin. Think as oft of mercy as of sin: talk of it as much to -others; and mention it to God as much in prayer: this is your plain -duty: if you will not do it, your wilful unthankfulness for what you -have received, may well leave you in distress without the comfort of it. - -_Direct._ XVII. Let your thoughts of God's goodness bear some -proportion with your thoughts of his knowledge and his power. And then -you will not be so apt to entertain false suspicions of it, and think -of him as a man-hater, like the devil, nor to run away from him, that -is the infinite, most attractive good. - -_Direct._ XVIII. Record the particular kindnesses to thyself, by which -God hath testified his particular love to thee; that they may stand as -near and constant witnesses of his mercy and readiness to do thee -good, against thy excessive fearfulness and despair. - -_Direct._ XIX. Think how few there are in the world so likely for -mercy as thyself. Look not only on a few that are better than thyself; -but think how five parts of the world are open infidels and heathens; -and of the sixth part that are christians, how few are reformed from -popish and barbarous ignorance and superstition: and among protestants -how small is the number of them that are less in love with sin than -thyself! I know that many wicked men abuse this comparison to -presumption, but I know also that a christian may and must use it -against despair, and not think of God and the Redeemer as if he would -save so few as are next to none at all. - -_Direct._ XX. Remember that God commandeth faith and hope, and -forbiddeth unbelief and despair,[377] and that it is your sin: and -will you sin more when you have sinned so much already? What if you -see no other reason why you should hope, and why you should not -despair, but God's command? Is not that enough? I charge you in the -name of God obey him and despair not. Sin not wilfully thus against -him, Psal. cxlvi. 5; xxxi. 24; Rom. viii. 24; xv. 4, 13; Col. i. 23; 1 -Thess. v. 8; Heb. iii. 6; vi. 11, 18, 19; Tit. i. 2. Hope is your -duty; and dare you plead against duty? Despair is your sin, and will -you justify it? Yea, consider what a deal of comfort is in this; for -if there were no hope of your salvation, God would never have made it -your duty to hope, nor forbidden you to despair. He doth not bid the -devils nor the damned hope as he doth you; he forbiddeth not them to -despair as he doth you: there is cause for this; he would have done -it, if your condition were as hopeless as theirs is. - -_Direct._ XXI. If God forbid you to despair, it is certainly the devil -that biddeth it. And will you knowingly obey the devil? What if the -devil persuade you to it openly with his own mouth? would you not know -that it is bad which such an enemy draweth you to? Methinks this -should be a very great comfort to you, to think that it is the devil -that persuadeth you to despair? For that proveth that you should not -despair; and that proveth that your case is not desperate but hopeful. - -_Direct._ XXII. Think whither it tendeth: to despair is to give up all -hopes of your salvation; and when you have no hope you will use no -means; for to what purpose should a man seek for that which he hath no -hopes to find? And so when this weight is taken off, all the wheels -stand still. The meaning of the devil hath two parts: the first is, Do -not hear, nor read, nor pray, nor seek advice, nor talk any more about -it with good people, for there is no hope. And the next part is, -either make away thyself, or else sin boldly and take the pleasure of -sin while thou mayst; for there is no hope of any better. And dost -thou think that either of these is from God? Or is it for thy good? -What is the meaning of all, but cast away thy soul? While thou hopest, -thou wilt seek, and use some means; but to cast away hope is to cast -away all. And hast thou so far lost self-love as to be thyself the -doer of such a deed? - -_Direct._ XXIII. Think what a wrong thou dost to the Father, the -Saviour, and the Sanctifier of souls, to think so poorly and -despairingly of his grace, as if it were not able to prevail against -thy sin; and to obscure thus the glory of his redemption; and to -believe the devil in his slandering, extenuating, and dishonouring -that in God, which he will have most glorified by sinners! - -_Direct._ XXIV. Bethink thee what one person thou canst name in all -the world, that ever perished or was rejected, that was willing in -this life to be saved and sanctified by Christ, and had rather have -Christ and perfect holiness than the treasures or pleasures of the -world. Name me any one such person if thou canst: but I am sure thou -canst not: and dost thou fear that which never was done to any one; or -think that Christ will begin with thee? - -_Direct._ XXV. Up, man, and be doing, and resolve in despite of the -devil that thou wilt wait on God in the use of means, and cast thyself -on Christ, and if thou perish thou wilt perish there. Do this, and -thou shalt never perish. Thou canst not do worse than despair and give -up all; nor canst thou please the devil more, nor displease God more, -nor wrong Christ and the Spirit more. Thou art certain that thou canst -lose nothing by trusting thy soul on Christ, and hoping in him, and -patiently using his means; do but this, and hope shall save thee, when -Satan by despair would damn thee. - -_Direct._ XXVI. Understand in what time and order it is that Christ -giveth his grace and saveth his people from their sins; that he doth -it not all at once, but by degrees, and taketh all the time of this -present life to do it in. As able as your Physician is, he will not -finish the cure till your life be finished. The next life is the state -of absolute perfection; all things are imperfect here: despair not -therefore of all that you have not yet attained; your sin may be more -mortified yet, and your grace yet more strengthened. If it be done -before you come to judgment it is well for you: do your part in daily -diligence: do you plant and water, and he will give the increase. Read -more of this before, part ii. against Melancholy. - -FOOTNOTES: - -[323] See Plutarch of Tranquillity of Mind. - -[324] 1 Pet. ii. 21-24; Isa. liii. - -[325] Solus Amor facit hominem bonum vel malum. Paul Scaliger. Thes. -p. 721. - -[326] Nuptial love maketh mankind; friendly love perfecteth it (much -more divine love); but wanton love corrupteth and embaseth it. Lord -Bacon, Essay 10. - -[327] Bias, in Laertio: Ita amandum quasi odio simus habituri: -plurimos enim esse malos. Quam tamen sententiam Cicero in Laelio -sapiente dicit plane indignum. Amicos sequere quos non pudeat -elegisse. Idem ibid. - -[328] See before, chap. iv. part vii. - -[329] Read Mr. Burroughs's excellent treatise called "The Jewel of -Contentment;" and that excellent tract of a heathen, Plutarch de -"Tranquillitate Animi." - -[330] Mentem nullis imaginibus depictam habeat: nam si corde mundus et -ab universis imaginibus liber esse cupit, nil penitus cum amore -possidere, nulli homini per voluntarium affectum singulari -familiaritate, nullius ipsi, adhaerere debet. Omnis namque familiaritas -aut conversatio pure propter Dei amorem non inita, variis imaginibus -inficit et perturbat hominum mentes, cum non ex Deo, sed ex carne -originem ducat. Quisquis in virum spiritualem et divinum proficere -cupit, is, carnali vita penitus renunciata, Deo soli amore adhaereat -eundemque interiori homine suo peculiariter possideat, quo habito mox -omnis multiplicitas, omnes imagines, omnis inordinatus erga creaturas -amor fortiter ab eo profligabuntur; Deo quippe per amorem intus -possesso protinus ab universis homo imaginibus liberatur. Deus -spiritus est, cujus imaginem nemo proprie exprimere aut effigiare -potest. Thaulerus flor. p. 79, 80. - -[331] Stoici dicunt severos esse sapientes, quod neque ipsi loquantur ad -voluptatem, neque ab aliis ad voluptatem dicta admittant. Esse autem et -alios severos, qui ad rationem acris vini severi dicantur; quo ad -medicamenta, potius quam ad propinationem, utuntur. Laert. in Zenone. - -[332] Prov. xix. 10, "Delight is not seemly for a fool." - -[333] Siquis est quem flentem mori deceat, riderededecuit viventem; -cum instare, semperque supra verticem videret, unde mors flendum -sciret. Risum illum haud dubie fletus hic non longo sejunctus spatio -sequebatur. Petrarch. dial. 119. li. 2. - -[334] See my Sermon at Paul's called "Right Rejoicing." And here -before, chap. iii. dir. xiii. - -[335] Doth any man doubt that if there were taken out of men's minds, -vain opinions, flattering hopes, false valuations, imaginations, &c. -but it would leave the minds of a number of men, poor shrunken things, -full of melancholy and indisposition, and uncomfortable to themselves? -Lord Bacon's Essay, of Lies. - -[336] Of hatred to men I shall speak anon. - -[337] Malunt nescire, quia jam oderunt. Tertul. Apologet. c. 1. - -[338] Pene omnis sermo divinus habet aemulos suos: quot genera -praeceptorum sunt, tot adversariorum: si largitatem esse in omnibus jubet -Dominus, avarus irascitur: si parsimoniam exigit, prodigus execratur: -sermones sacros, improbi, hostes suos dicunt. Salvian. li. 4. ad Eccles. -Cath. Non ego tibi inimicus, sed tu veritati. Hieron. in Gal. v. - -[339] Duo maxime contraria sunt consilio. Ira et festinatio. Bias in -Laert. - -[340] Read Seneca de Ira, and be ashamed to come short of a heathen. - -[341] Proprium est magnitudinis verae non sentire se esse permissum. -Qui non irascitur, inconcussus injuria persistit: qui irascitur motus -est. Senec. de Ira, lib. 3. c. 5. - -[342] Unicuique pertinacius contendenti justam habere causam permitte, -tacendoque contumaci cede: sic uterque quieti et imperturbati -permanebitis. Thauler. flor. pag. 84. - -[343] 2 Cor. v. 19, 20; Luke xiv. 17; Matt. xxii. 8. - -[344] Omnia Christe tui superant tormenta ferendo. Tollere quae -nequeunt, haec tollerare queunt. His vita caruisse frui est: posuisse -potiri. Et superasse pati est: et superesse mori. Ad tribunal aeternum -judicis provocatio salvet est: solet is perperam judicata rescindere. -Petrarch. dial. 66. lib. 2. - -[345] Job xiii. 25; Psal. i. 5, 6; lxviii. 2; lxxiii. 20; Job xx. 8. -Victor Uticens. saith of Augustine, that he died of fear. Nunc illud -eloquentiae, quod ubertim per omnes campos ecclesiae decurrebat, ipso -metu siccatum est flamen: when Gensericus besieged Hippo. - -[346] Valentinianus jussus ab Imperatore Juliano immolare idolis, aut -militia excedere, sponte discessit. nec mora qui pro nomine Christi -amiserat tribunatum, in locum persecutoris sui accepit imperium. Paul. -Diaconus, l. 1. p. 1. - -[347] When Socrates' wife, lamenting him, said, Injuste morieris: he -answered, An tu juste malles? Laert. in Socrat. - -[348] The seven brethren that suffered in Africa under Hunnericus, -Incedebant cum fiducia ad supplicium quasi ad epulas, decantantes, -Gloria Deo in excelsis, &c. Votiva nobis haec est dies, et omni -solennitate festivior. Ecce nunc tempus acceptabile, ecce nunc dies -est salutis, quando pro fide nunc domini dei nostri perferimus -praeparatum supplicium, ne amittamus acquisitae fidei intumentum. Sed et -populi publica voce clamabant: Ne timeatis populi Dei, neque -formidetis minas atque terrores praesentium tribulationum, sed moriamur -pro Christo, ut ipse mortuus est, redimens nos pretioso sanguine -salutari. Victor. Uticens. p. 368. In Paulo quinque gloriationes -observavi. Gloriatur in imbecillitate, in cruce Christi, in bona -conscientia; in afflictionibus, in spe vitae aeternae. Bucholtzer. - -[349] Idololatria tam altas in mundo egit radices, ut non possit -extirpari: ideo optimum est confiteri et pati. Bucholtzer. Victor. -Uticensis saith, that Gensericus commanded that when Masculinus came -to die, if he were fearful, they should execute him, that he might die -with shame, but if he were constant, they should forbear, lest he -should have the honour of a glorious martyrdom. And so his boldness -saved his life. Et si martyrem invidus hostis noluit facere -confessorem, tamen non potuit violare. - -[350] Anacharsis (in Laertio) percontanti quaedam esset securissima -navis: ea inquit, quae in portum venerit: in heaven we shall be quiet -from all these tumults. - -[351] Ingenii philosophici est ex inimicorum odio decerpere aliquid -quod vertat in suum bonum. Paul. Scalig. p. 728. - -[352] Extinctus amabiter idem. - -[353] Heb. x. 31, 26, 27, 29; xii. 29. - -[354] Qui propter timorem reticet veritatem, veritatis proditor est. -Hincmar. Rhemens. Dialog. de Statu. Eccl. - -[355] See Isa. vii. 4; xxxv. 4; xli. 10, 13; xlii. 2, 8; liv. 4; Jer. -v. 22. - -[356] Plus dicam: tanto est melius juste etiam damnari quam in juste -absolvi, quanto est pejus impunitum crimen quam punitum: in hoc enim -celeri juncta justitia est: malo magno bonum ingens: in illo autem -scelus el impunitas, quae nescio, an scelere ipso pejor fit. Plutarch. -dial. 66. li. 2. - -[357] See after, part iii. c. 29. tit. 3. and c. 30. - -[358] Even sorrow that profiteth not, may testify a just affection. It -is said by Laertius, that when Solon was reproved for mourning for his -son, with a Nihil proficis; he answered, At propter hoc ipsum -illachrymor, quia nihil proficio. - -[359] That very old book of Hermes, called "Pastor," notably showeth -how much grief and heaviness is an enemy to christianity and the -Spirit of God. - -[360] Pittaci sententia fuit, prudentiam virorum esse prius-quam -adversa contingant, providere ne veniant: fortium vero, cum illa -contigerint, aequo animo ferre. Laert. in Pittac. - -[361] Acts viii. 8. - -[362] Libenter feras quod necesse est: dolor patientia vincitur. -Martin. Dumiens. de Morib. Tristitiam sin potes, ne admiseris: sin -minus: ne ostenderis. Id. ib. - -[363] See Mr. Fenner's book of Wilful Impenitency. - -[364] Even Anaxagoras, a philosopher, could say to one that asked him, -Nullane tibi patriae cura est? Mihi quidem patriae cura est, et quidem -summa: digitum in coelum intendens. Laert. p. 85. - -[365] See more of the cure of doubting, ch. 25. part ii. - -[366] John iii. 3, 5; Heb. xii. 14; Matt. xviii. 3; Luke xiii. 3; Rom. -viii. 7, 9, 13; 2 Cor. v. 17; Gal. v. 24. - -[367] Judas perished not merely by despair; but he had no such -repentance as renewed his soul, nor any love to God and holiness. - -[368] John i. 11, 12; iii. 16, 18; Rev. xxii. 17; 1 John v. 11, 12; -John v. 40; Luke xix. 27. - -[369] Though the troubles of some call for a larger discourse of this -sin, yet having written a Treatise of it, I must not here be tedious -in reciting what is there said already. - -[370] It seemeth to be Isaac's repentance which Esau found no place -for. But if it be spoken of the unacceptableness of his own -repentance, when it was too late, it signifieth not that any man's is -too late in this life as to salvation. - -[371] De qua vide Tract. Rob. Baronii of Mortal and Venial Sin. - -[372] Luke vii. 47. - -[373] John v. 40. - -[374] Luke xv. 20, 22, 23. - -[375] Deut. vi. 6-8; xi. 18-20. - -[376] Eph. iv. 19. - -[377] Psal. xxxiii. 18; xlii. 5; xliii. 5; cxlvii. 11; lxxi. 14. - - - - - CHAPTER VIII. - - DIRECTIONS FOR THE GOVERNMENT OF THE SENSES. - - - PART I. - - _General Directions for the Government of the Senses - (by a Life of Faith)._ - -The most wise and gracious God, having been pleased to constitute us -of soul and body, that our nobler part, in its preparation and passage -to a nobler state, might have a companion and instrument suited to the -lower place and employment, through which it is to pass, hath -appointed our senses not only for the exercise and helps of life, and -the management of our inferior actions, and the communication of his -inferior mercies, but also to be the common passage to the fantasy, -and so to the mind, and to be serviceable to our rational powers, and -help in our service of our Maker, and communion with him in his higher -gifts. To these ends all our senses should be used; as being capable -of being sanctified and serviceable to God. But sin made its entrance -by them, and by sin they are now corrupted and vitiated with the body, -and are grown inordinate, violent, and unruly in their appetite; and -the rational powers having lost and forsaken God, their proper end and -chiefest object, have hired or captivated themselves to the sensitive -appetite, to serve its ends. And so the sensitive appetite is become -the ruling faculty in the unsanctified, and the senses the common -entrance of sin, and instruments of Satan: and though the work of -grace be primarily in the rational powers, yet secondarily the lower -powers themselves also are sanctified, and brought under the -government of a renewed mind and will, and so restored to their proper -use. And though I cannot say that grace immediately maketh any -alteration on the senses, yet mediately it doth, by altering the mind, -and so the will, and then the imagination, and so the sensitive -appetite, and so in exercise the sense itself. We see that temperance -and chastity do not only restrain, but take down the appetite from the -rage and violence which before it had: not the natural appetite, but -the sensitive, so far as it is sinful. - -The sanctifying and government of the senses and their appetite, lieth -in two parts: first, In guarding them against the entrance of sin: and -secondly, In using them to be the entrance of good into the soul. But -this latter is so high a work that too few are skilled in it; and few -can well perform the other. - -_Direct._ I. The principal part of the work is about the superior -faculties, to get a well-informed judgment, and a holy and confirmed -will; and not about the sense itself. Reason is dethroned by sin; and -the will is left unguided and unguarded to the rapes of sensual -violence. Reason must be restored, before sense will be well governed; -for what else must be their immediate governor? It is no sin in brutes -to live by sense, because they have not reason to rule it: and in man it -is ruled more or less, as reason is more or less restored. When reason -is only cleared about things temporal, (as in men of worldly wisdom,) -there sense will be mastered and ruled as to such temporal ends, as far -as they require it. But where reason is sanctified, there sense is ruled -to the ends of sanctification, according to the measure of grace. - -_Direct._ II. It is only the high, eternal things of God and our -salvation, objectively settled in the mind and will, and become as it -were connatural to them, and made our ruling end and interest that can -suffice to a true and holy government of the senses. Lower things may -muzzle them, and make men seem temperate and sober as far as their -honour, and wealth, and health, and life require it: but this is but -stopping a gap, while most of the hedge lieth open, and engaging the -sense to serve the flesh, the world, and the devil, in a handsome, calm, -and less dishonoured way, and not so filthily and furiously as others. - -_Direct._ III. The main part of this government in the exercise, is in -taking special care that no sensitive good be made the ultimate end of -our desire, nor sought for itself, nor rested in, nor delighted in too -much; but to see that the soul (having first habitually fixed on its -proper higher end and happiness) do direct all the actions of every -sense (so far as it falls under deliberation and choice) to serve it -remotely to those holy ends. For the sense is not sanctified, if it be -not used to a holy end; and its object is not sanctified to us, if it -be not made serviceable to more holy objects. A mere negative -restraint of sense for common ends, is but such as those ends are for -which it is done. When the eyes, and ears, and taste, and feeling are -all taught by reason to serve God to his glory and our salvation, -then, and never till then, they are well governed. - -_Direct._ IV. To this end the constant use of a lively belief of the -word of God and the things unseen of the other world, must be the first -and principal means by which our reason must govern every sense, both as -to their restraint and their right employment. And therefore living by -sight and living by faith are opposed in Scripture, 2 Cor. v. 7. For "we -walk by faith, not by sight;" that is, sight and sense are not our -principal guiding faculty, but subservient to faith; nor the objects of -sight the things which we principally or ultimately seek or set by, but -the objects of faith; as it is before expounded, 2 Cor. iv. 18, "While -we look not at the things which are seen, but at the things which are -not seen; for the things which are seen are temporal, but the things -which are not seen are eternal." Therefore "faith" is described to be -the "substance of things hoped for," and "the evidence of things not -seen," Heb. xi. 1. Believing is to a christian instead of seeing; -because he knoweth by God's testimony, that the things believed are -true, though they are unseen. And you know that the objects of sense are -all but trifles, to the great astonishing objects of faith. Therefore if -faith be lively, it must needs prevail and overrule the senses, because -its objects utterly cloud and make nothing of the transitory objects of -sense. Therefore the apostle John saith, 1 John v. 4, "Whatsoever is -born of God overcometh the world; and this is the victory that -overcometh the world, even our faith." And "Moses, by seeing him that is -invisible," overcame the desires of Egypt's treasures, and the "fear of -the wrath of the king, having respect to the recompence of reward," Heb. -xi. 26, 27. Stephen easily bore his cruel death, when "he saw heaven -opened, and Christ standing at the right hand of God," Acts vii. 56. I -dare appeal to that man that is most sensual, and saith, I am not able -to deny my appetite, or rule my senses, whether he would not be able if -he did but see at the same time what is done in the other world? If he -saw heaven, and hell, the glorified and the damned, and saw the majesty -of that God who commandeth him to forbear, would he not then be able to -let alone the cup, the dish, the harlot, the sport, which is now so -powerful with him? I would not thank the most beastly sensualist among -you, to live as temperately (as to the act) as the strictest saint -alive, if he did but see the worlds which departed souls now see. It is -not possible but it would overpower his sensual desires; yea, and call -off those senses to serve him in some inquiry what he should do to be -saved. Therefore if believing the unseen world, be instead of seeing it -with our eyes, it is most certain that the means to overcome sensuality -is faith, and lively belief must rule our senses. - -_Direct._ V. The more this belief of God and glory doth kindle love to -them, the more effectual it will be in the government of the senses. Our -common proverb saith, Where the love is, there is the eye. How readily -doth it follow the heart! Love will not alter the sense itself, but it -commandeth the use of all the senses. It will not clear a dim, decayed -sight; but it will command it what to look upon. As the stronger love of -one dish, or one sport, or one company, will carry you from another -which you love more faintly; so the love of God, and heaven, and -holiness, will carry you from the captivity of all sensual things. - -_Direct._ VI. It must be well considered how powerful and dangerous -things sensible are, and how high and hard a work it is in this our -depraved, earthly state, to live by faith upon things unseen, and to -rule the sense and be carried above it: that so the soul may be awakened -to a sufficient fear and watchfulness, and may fly to Christ for -assistance to his faith. It is no small thing for a man in flesh, to -live above flesh. The way of the soul's reception and operation, is so -much by the senses here, that it is apt to grow too familiar with things -sensible, and to be strange to things which it never saw. It is a great -work to make a man in flesh to deny the pleasures which he seeth, and -tasteth, and feeleth, for such pleasures as he only heareth of; and -heareth of as never to be enjoyed till after death, in a world which -sense hath no acquaintance with. Oh what a glory it is to faith, that it -can perform such a work as this! How hard is it to a weak believer! And -the strongest find it work enough. Consider this, that it may awake you -to set upon this work with that care that the greatness of it requireth, -and you may live by faith above a life of sight and sense; for it is -this that your happiness or misery lieth on. - -_Direct._ VII. Sense must not only be kept out of the throne, but from -any participation in the government; and we must take heed of -receiving it into our counsels, or treating with it, or hearing it -plead its cause; and we must see that it get nothing by striving, -importunity, or violence, but that it be governed despotically and -absolutely, as the horse is governed by the rider. For if the -government once be halved between sense and reason, your lives will be -half bestial: and when reason ruleth not, faith and grace ruleth not; -for faith is to reason as sight to the eye. There are no such beasts -in human shape, who lay by all the use of reason, and are governed by -sense alone (unless it be idiots or mad-men). But sense should have no -part of the government at all. And where it is chief in power, the -devil is there the unseen governor. You cannot here excuse yourselves -by any plea of necessity or constraint: for though the sense be -violent as well as enticing, yet God hath made the reason and will the -absolute governors under him; and by all its rebellion and violence, -sense cannot depose them, nor force them to one sin, but doth all the -mischief by procuring their consent. Which is done sometimes by -affecting the fantasy and passions too deeply with the pleasure and -alluring sweetness of their objects, that so the higher faculties may -be drawn into consent; and sometimes by wearying out the resisting -mind and will, and causing them to remit their opposition, and relax -the reins, and by a sinful privation of restraint to permit the sense -to take its course. A headstrong horse is not so easily ruled, as one -of a tender mouth that hath been well ridden; and, therefore, though -it be in the power of the rider to rule him, yet sometimes for his own -ease he will loose the reins: and a horse that is used thus by a -slothful or unskilful rider, to have his will whenever he striveth, -will strive whenever he is crossed of his will, and so will be the -master. As ill-bred children that are used to have every thing given -them which they cry for, will be sure to cry before they will be -crossed of their desire. So it is with our sensitive appetite: if you -use to satisfy it when it is eager or importunate, you shall be -mastered by its eagerness and importunity; and if you use but to -regard it overmuch, and delay your commands till sense is heard and -taken into counsel, it is two to one but it will prevail, or at least -will be very troublesome to you, and prove a traitor in your bosom, -and its temptations keep you in continual danger. Therefore be sure -that you never loose the reins; but keep sense under a constant -government, if you love either your safety or your ease. - -_Direct._ VIII. You may know whether sense, or faith and reason, be -the chief in government, by knowing which of their objects is made -your chiefest end, and accounted your best, and loved, and delighted -in, and sought accordingly. If the objects of sense be thus taken for -your best and end, then certainly sense is the chief in government; -but if the objects of faith and reason, even God and life eternal, be -taken for your best and end, then faith and reason are the ruling -power. Though you should use never so great understanding and policy -for sensual things, (as riches, and honour, and worldly greatness, or -fleshly delights,) this doth not prove that reason is the ruling -power; but proveth the more strongly that sense is the conqueror, and -that reason is depraved and captivated by it, and truckleth under it, -and serveth it as a voluntary slave. And the greater is your learning, -wit, and parts, and the nobler your education, the greater is the -victory and dominion of sense, that can subdue, and rule, and serve -itself by parts so noble. - -[Sidenote: Deny not sense with the papists.] - -_Direct._ IX. Though sense must be thus absolutely ruled, its proper -power must neither be disabled, prohibited, nor denied. You must keep -your horse strong and able for his work, though not headstrong and -unruly; and you must not keep him from the use of his strength, though -you grant him not the government. Nor will you deny but that he may be -stronger than the rider, though the rider have the ruling power: he -hath more of the power called [Greek: dynamis], natural power, though -the [Greek: exousia] be yours. So it is here: 1. No man must destroy -his bodily sense; the quickest sense is the best servant to the soul, -if it be not headstrong and too impetuous. The body must be stricken -so far as to be "kept under and brought into subjection," 1 Cor. ix. -27; but not be disabled from its service to the soul. 2. Nor must we -forbid or forbear the exercise of the senses, in subordination to the -exercise of the inferior senses, Heb. iv. 14. It is indeed a smaller -loss to part with a right hand or a right eye, than with our -salvation; but that proveth not that we are put to such straits as to -be necessitated to either (unless persecution put us to it). 3. Nor -must we deny the certainty of the sensitive apprehension, when it -keepeth its place; as the papists do, that affirm it necessary to -salvation to believe that the sight, and taste, and smell, and feeling -of all men in the world, that take the sacrament, are certainly -deceived, in taking that to be bread and wine which is not so. For if -all the senses of all men, though never so sound and rational, be -certainly deceived in this, we know not when they are not deceived, -and there can be no certainty of faith or knowledge: for if you say -that the church telleth us that sense is deceived in this, and only in -this, I answer, If it be not first granted that sense (as so stated) -is certain in its apprehension, there is no certainty then that there -is a church, or a man, or a world, or what the church ever said, or -any member of it. And if sense be so fallible, the church may be -deceived, who by the means of sense doth come to all her knowledge. To -deny faith is the property of an infidel; to deny reason is to deny -humanity, and is fittest for a mad-man, or a beast (if without reason, -reason could be denied); but to deny the certainty of sense itself, -and of all the senses of all sound men, and that about the proper -objects of sense, this showeth that ambition can make a religion, -which shall bring man quite below the beasts, and make him a mushroom, -that Rome may have subjects capable of her government; and all this -under pretence of honouring faith, and saving souls; making God the -destroyer of nature in order to its perfection, and the deceiver of -nature in order to its edification. - -_Direct._ X. Sense must not be made the judge of matters that are -above it, as the proper objects of faith and reason; nor must we argue -negatively from our senses in such cases, which God in nature never -brought into their court. We cannot say that there is no God, no -heaven, no hell, no angels, no souls of men, because we see them not. -We cannot say, I see not the antipodes, nor other kingdoms of the -world, and therefore there is no such place: so we say, as well as the -papists, that sense is no judge whether the spiritual body of Christ -be present in the sacrament, no more than whether an angel be here -present. But sense with reason is the judge whether bread and wine be -there present, or else human understanding can judge of nothing. -Christ would have had Thomas to have believed without seeing and -feeling, and blesseth those that neither see him nor feel, and yet -believe; but he never blesseth men for believing contrary to the -sight, and feeling, and taste, and all that have sound senses and -understandings in the world. Their instance of the Virgin's conception -of Christ, is nothing contrary to this; for it belongeth not to sense -to judge whether a virgin may conceive. Nor will any wise man's reason -judge, that the Creator, who in making the world of nothing was the -only cause, cannot supply the place of a partial second cause in -generation: they might more plausibly argue with Aristotle against the -creation itself, that _ex nihilo nihil fit_; but as it is past doubt, -that the infallibility of sense is nothing at all concerned in this, -so it is sufficiently proved by christians, that God can create -without any pre-existent matter. Reason can see much further than -sense by the help of sense; and yet much further by the help of divine -revelation by faith. To argue negatively against the conclusions of -reason or divine revelation, from the mere negation of sensitive -apprehension, is to make a beast of man. We must not be so irrational -or impious, as to say, that there is nothing but what we have seen, or -felt, or tasted, &c. If we will believe others who have seen them, -that there are other parts of the world, we have full reason to -believe the sealed testimony of God himself, that there are such -superior worlds and powers as he hath told us. We have the use of -sense in hearing, or seeing God's revelation; and we have no more in -receiving man's report of those countries which we never saw. - -If they will make it the question, whether the sense may not be -deceived; I answer, we doubt not by distance of the objects, or -distempers, or disproportions of itself or the media, it may: but if the -sense itself, and all the means and objects, have their natural -soundness, aptitude, and disposition, it is a contradiction to say it is -deceived; for that is to say, it is not the sense which we suppose it -is. If God deceive it thus, he maketh it another thing. It is no more -the same, nor will admit the same definition. But, however, it is most -evident, that the senses being the first entrance or inlet of knowledge, -the first certainty must be there, which is presupposed to the certain -judgment of the intellect; but if these err, all following certainty -which supposeth the certainty of the senses is destroyed; and this error -in the first reception (like an error in the first concoction) is not -rectified by the second. And if God should thus leave all men under a -fallibility of sense, he should leave no certainty in the world; and I -desire those that know the definition of a lie, to consider whether this -be not to feign God to lie in the very frame of nature, and by constant -lies to rule the world, when yet it is impossible for God to lie. And if -this blasphemy were granted them, yet it would be man's duty still to -judge by such senses as he hath about the objects of sense; for if God -have made them fallible, we cannot make them better; nor can we create a -reason in ourselves which shall not presuppose the judgment of sense, or -which shall supply its ordinary, natural defects. So that the Roman -faith of transubstantiation, denying the reality of bread and wine, doth -not only unman the world, but bring man lower than a beast, and make -sense to be no sense, and the world to be governed by natural deceit or -lies, and banish all certainty of faith and reason from the earth. And -after all, (with such wonderful enmity to charity as maketh man liker -the devil, than else could easily be believed,) they sentence all to -hell that believe not this; and decree to burn them first on earth, and -to depose temporal lords from their dominions, that favour them, or that -will not exterminate them from their lands, and so absolve their -subjects from their allegiance, and give their dominions to others. All -this you may read in the third canon of the Lateran general council -under Innocent III. - -_Direct._ XI. Look not upon any object of sense with sense alone, nor -stop in it, but let reason begin where sense doth end, and always see by -faith or reason the part which is invisible, as well as the sensible -part by sense. By that which is seen, collect and rise up to that which -is unseen. If God had given us an eye, or ear, or taste, or feeling, and -not a mind, then we should have exercised no other faculty but what we -had. But sure he that hath given us the higher faculty, requireth that -we use it as well as the lower. And remember that they are not mere -co-ordinate faculties, but the sensitive faculty is subordinate to the -intellectual: and accordingly that which the sensible creature -objectively revealeth through the sense unto the intellect, is something -to which things sensible are subordinate. Therefore if you stop in -sensible things, and see not the principle which animateth them, the -power which ordereth and ruleth them, and the end which they are made -for, and must be used for, you play the beasts; you see nothing but a -dead carcass without the soul, and nothing but a useless, senseless -thing. You know nothing indeed to any purpose; no, not the creature -itself; while you know not the use and meaning of the creature, but -separate it from its life, and guide, and end. - -_Direct._ XII. First therefore see that you ever look upon all things -sensible as the products of the will of the invisible God, depending on -him more than the sunshine doth upon the sun; and never see or taste a -creature separatedly from God. Will you know what a plant is, and not -know that it is the earth that beareth and nourisheth it? Will you know -what a fish is, and yet be ignorant that he liveth in the water? Will -you know what a branch or fruit is, and yet not know that it groweth on -the tree? The nature of things cannot be known without the knowledge of -their causes and respective parts. It is as no knowledge to know -incoherent scraps and parcels. To know a hand as no part of the body, or -an eye or nose without knowing a head, or a body without knowing its -life or soul, is not to know it, for you make it another thing. It is -the difference between a wise man and a fool, that _sapiens respicit ad -plura, insipiens ad pauciora_: a wise man looketh comprehensively to -things as they are conjunct, and takes all together, and leaveth out -nothing that is useful to his end; but a fool seeth one thing, and -overseeth another which is necessary to the true knowledge or use of -that which he seeth. See God as the cause and life of every thing you -see. As a carcass is but a ghastly sight without the soul, and quickly -corrupteth and stinketh when it is separated; so the creature without -God is an unlovely sight, and quickly corrupteth and becomes a snare or -annoyance to you. God is the beauty of all that is beautiful, and the -strength of all that is strong, and the glory of the sun and all that is -glorious, and the wisdom of all that is wise, and the goodness of all -that is good, as being the only original, total cause of all. You play -the brutes, when you see the creature, and overlook its Maker, from whom -it is, whatsoever it is. Will you see the dial, and overlook the sun? -Remember it is the use of every creature to show you God, and therefore -it is the use of every sense to promote the knowledge of him. - -_Direct._ XIII. See God as the Conducter, Orderer, and Disposer of all -the creatures, according to their natures, as moved necessarily or -freely; and behold not any of the motions or events of the world, -without observing the interest, and overruling hand of God. Sense -reacheth but to the effects and events; but reason and faith can see -the First Cause and Disposer of all. Again, I tell you, that if you -look but on the particles of things by sense, and see not God that -setteth all together, and doth his work by those that never dream of -it, you see but the several wheels and parcels of a clock or watch, -and know not him that made and keepeth it, that setteth on the poise, -and winds it up, to fit his ends. Joseph could say, God sent me -hither, when his brethren sold him into Egypt; and David felt his -Father's rod in Shimei's curse. - -_Direct._ XIV. See God the End of every creature; how all things are -ordered for his service; and be sure you stop not in any creature, -without referring it to a higher end: else, as I have oft told you, -you will be but like a child or illiterate person, who openeth a book, -and admireth the workmanship of the printer, and the order and -well-forming of the letters, but never mindeth or understandeth the -subject, sense, or end. Or like one that looketh on a comely picture, -and never mindeth either him that made it, or him that is represented -by it. Or like one that gazeth on the sign at an inn-door, and -praiseth the workmanship, but knoweth not that it is set there to -direct him to entertainment and necessaries within. And this folly and -sin is the greater, because it is the very end of God in all his works -of creation and providence, to reveal himself by them to the -intellectual world; and must God show his power, and wisdom, and -goodness so wonderfully in the frame of the creation, and in his daily -general and particular providence? and shall man, that daily seeth all -this, overlook the intended use and end? and so make all his glorious -work as nothing, or as lost to him? Sense knoweth no end but to its -own delight, and the natural felicity of the sensitive creature, such -as things sensible afford; but reason must take up the work where -sense doth end its stage, and carry all home to him that is the End of -all. "For OF him, and THROUGH him, and TO him, are all things, to whom -be glory for ever. Amen," Rom. xi. 36. - -_Direct._ XV. Besides the general use and ultimate end of every -creature, labour for a clear acquaintance with the particular use and -nearer end of every thing which you have to do with, by which it is -serviceable to your ultimate end, and suppose still you saw that -special use as subserving your highest end, as the title written upon -each creature. As, suppose upon your Bible it were written, The word -of the living God, to acquaint me with himself and his will, that I -may please, and glorify, and enjoy him for ever. And upon your godly -friend suppose you saw this title written, A servant of God, that -beareth his image, and appointed to accompany and assist me in his -service unto life everlasting. Upon your meat suppose you saw this -title written, The provisions of my Father, sent me as from my -Saviour's hands, not to gratify my sensuality, and serve my inordinate -desires, but to refresh and strengthen my body for his service in my -passage to everlasting life. So upon your clothes, your servants, your -goods, your cattle, your houses, and every thing you have, inscribe -thus their proper use and end. - -_Direct._ XVI. Know both the final and the mediate danger, of every -thing that you have to do with; and suppose you still see them written -upon every thing you see. The final danger is hell; the mediate danger -in general is sin; but you must find what sin it is that this creature -will be made a temptation to by the devil and the flesh. As, suppose -you saw written upon money and riches, The bait of covetousness and -all evil, to pierce me through with many sorrows, and then to damn me. -And suppose you saw written upon great buildings, and estates, and -honours, and attendance, The great price which the devil would give -for souls; and the baits to tempt men to the inordinate love of -fleshly pleasures, and to draw their hearts from God and heaven to -their damnation. Suppose you still saw written upon beauty, and -tempting actions and attire, The bait of lust, by which the devil -corrupteth the minds of men to their damnation. Suppose you saw -written on the play-house door, The stage of the mountebank of hell, -who here cheateth men of their precious time, and enticeth them to -vanity, luxury, and damnation, under pretence of instructing them by a -nearer and more pleasant way than preachers do. The like I say of -gaming, recreations, company: see the particular snare in all. - -_Direct._ XVII. To this end be well acquainted with your own -particular inclinations and distempers, that you may know what -creature is like to prove most dangerous to you, that there you may -keep the strictest watch. If you be subject to pride, keep most from -the baits of pride, and watch most cautelously against them. If you be -subject to covetousness, watch most against the baits of covetousness. -If you are inclined to lust, away from the sight of alluring objects. -The knowledge of your temper and disease must direct you both in your -diet and your physic. - -_Direct._ XVIII. Live as in a constant course of obedience; and -suppose you saw the law of God also written upon every thing you see. -As when you look on any tempting beauty, suppose you saw this written -on the forehead, Thou shalt not lust--Whoremongers and adulterers God -will judge--They shall not enter into the kingdom of God.[378] See -upon the forbidden dish or cup the prohibition of God, Thou shalt not -eat or drink this. See upon money and riches this written, Thou shalt -not covet. See upon the face of all the world, "Love not the world, -nor the things that are in the world: if any man love the world, the -love of the Father is not in him," 1 John ii. 15. Thus see the will of -God on all things. - -_Direct._ XIX. Make not the objects of sense over-tempting and dangerous -to yourselves; but take special care, as much as in you lieth, to order -all so, that you may have as much of the benefit, and as little of the -snare of the creature as is possible. Would you not be gluttonous -pleasers of your appetite? choose not then too full a table, nor -over-pleasant, tempting drinks or dishes, and yet choose those that are -most useful to your health. Would you not over-love the world, nor your -present house, or lands, or station? Be not too instrumental yourselves -in gilding or dulcifying your bait! if you put in the sugar, the devil -and the flesh will put in the poison. Will you make all as pleasant and -lovely as you can, when you believe that the over-loving them is the -greatest danger to your salvation? Will you be the greatest tempters to -yourselves, and then desire God not to lead you into temptation? - -_Direct._ XX. Let not the tempting object be too near your sense; for -nearness enrageth the sensitive appetite, and giveth you an -opportunity of sinning. Come not too near the fire if you would not be -burnt (and yet use prudence in keeping the usefulness of it for -warmth, though you avoid the burning). Distance from the snares of -pride, and lust, and passion, and other sins, is a most approved -remedy, and nearness is their strength. - -_Direct._ XXI. Accustom your souls to frequent and familiar exercise -about their invisible objects, as well as your senses about theirs. -And as you are daily and hourly in seeing, and tasting, and hearing -the creature, so be not rarely in the humble adoration of him that -appeareth to you in them. Otherwise use will make the creature so -familiar to you, and disuse will make God so strange, that by degrees -you will wear yourselves out of his acquaintance, and become like -carnal, sensual men, and live all by sense, and forget the holy -exercise of the life of faith. - -_Direct._ XXII. Lose not your humble sense of the badness of your -hearts, how ready they are as tinder to take the fire of every -temptation; and never grow fool-hardy and confident of yourselves. For -your holy fear is necessary to your watchfulness, and your -watchfulness is necessary to your escape and safety. Peter's -self-confidence betrayed him to deny his Lord. Had Noah, and Lot, and -David been more afraid of the sin, they had been like to have escaped -it. It is a part of the character of the beastly heretics that Jude -declaimeth against, that they were "spots in their feasts of charity, -when they feasted with the church, feeding themselves without fear," -ver. 12. When the knowledge or sense of your weakness and sinful -inclination is gone, then fear is gone, and then safety is gone, and -your fall is near. - - - PART II. - - _Particular Directions far the Government of the Eyes._ - -_Direct._ I. Know the uses that your sight is given you for. As, 1. To -see the works of God, that thereby your minds may see God himself. 2. -To read the word of God, that therein you may perceive his mind. 3. To -see the servants of God whom you must love, and the poor whom you must -relieve or pity, and all the visible objects of your duty; to conduct -your body in the discharge of its office about all the matters of the -world.[379] And in special often to look up towards heaven, the place -where your blessed Lord is glorified, and whence he shall come to take -you to his glory. - -_Direct._ II. Remember the sins which the eye is most in danger of, -that you may be watchful and escape. 1. You must take heed of a proud, -and lofty, and scornful eye; which looketh on yourselves with -admiration and delight, as the peacock is said to do on his tail, and -on others as below you with slighting and disdain.[380] 2. You must -take heed of a lustful, wanton eye, which secretly carrieth out your -heart to a befooling piece of dirty flesh, and stealeth from beauty -and ornaments a spark to kindle that fire which prepareth for -everlasting fire.[381] 3. Take heed of a greedy, covetous eye, which -with Achan and Gehazi looketh on the bait to tempt you to unlawful -love and desire, and to bring you by their sin unto their ruin.[382] -4. Take heed of a luxurious, gluttonous, and drunken eye;[383] which -is looking on the forbidden fruit, and on the tempting dish, and the -delicious cup, till it have provoked the appetite of that greedy worm, -which must be pleased, though at the rate of thy damnation. 5. Take -heed of a gazing, wandering eye,[384] which, like a vagrant, hath no -home, nor work, nor master, but gaddeth about to seek after death, and -find out matter for temptation. Prov. xvii. 24, "Wisdom is before him -that hath understanding, but the eyes of a fool are in the ends of the -earth." 6. Take heed of an envious eye, which looketh with dislike and -discontent at the prosperity of others, especially such as stand cross -to your own interest.[385] Matt. xx. 15, "Is thine eye evil because I -am good?" It is the envious eye that in Scripture most usually is -called by the name of an evil eye, [Greek: poneros ophthalmos]. It is -an eye that would see evil rather than good upon another:[386] as -Deut. xv. 9, "Lest thine eye be evil against thy poor brother," &c. -Prov. xxiii. 6, it is an eye that grudgeth another any thing that is -ours. So Prov. xxviii. 22; Mark vii. 22. 7. Take heed of a passionate, -cruel eye, that kindleth the hurting or reviling fire in thy breast, -or is kindled by it; that fetcheth matter of rage or malice from all -that displeaseth thee in another.[387] 8. Take heed of a -self-conceited and censorious eye, that looketh on all the actions of -another with quarrelling, undervaluing, censure, or reproach.[388] 9. -Take heed of a fond and fanciful eye, that falls in love too much with -houses, or friend, or child, or goods, or whatsoever pleaseth it. 10. -Take heed of a sleepy, sluggish eye, that is shut to good, and had -rather sleep than watch, and read, and pray, and labour.[389] 11. -Abhor a malignant eye, which looketh with hatred on a godly man, and -upon the holy assemblies and communion of saints, and upon holy -actions; and can scarce see a man of exemplary zeal and holiness, but -the heart riseth against him, and could wish all such expelled or cut -off from the earth.[390] This is the heart that hath the image of the -devil in most lively colours, he being the father of such, as Christ -calleth him, John viii. 44. 12. Abhor a hypocritical eye, which is -lifted up to heaven, when the heart is on earth, on lusts, on honours, -on sports, or pleasure, or plotting mischief against the just.[391] -Know the evil and danger of all these diseases of the eye. - -_Direct._ III. Remember that the eye being the noblest, and yet the -most dangerous sense, must have the strictest watch. Sight is often -put in Scripture for all the senses; and living by sight is opposed to -living or walking by faith. "We walk by faith, not by sight," 2 Cor. -v. 7 And a sensual life is called, a "walking in the ways of our heart -and in the sight of the eyes," Eccles. xi. 9. An ungoverned eye doth -show the power of the ungoverned senses. Abundance of good or evil -entereth in by these doors: all lieth open if you guard not these. - -_Direct._ IV. Remember that as your sin or duty, so your sorrow or -joy, do depend much on the government of your eyes; and their present -pleasure is the common way to after-sorrow. What a flood of grief did -David let into his heart by one unlawful look! - -_Direct._ V. Remember that your eye is much of your honour or -dishonour, because it is the index of your minds. You see that which -is next the mind itself, or the most immediate beam of the invisible -soul, when you see the eye. How easily doth a wandering eye, a wanton -eye, a proud eye, a luxurious eye, a malicious eye, a passionate eye, -bewray the treasure of sin which is in the heart![392] Your soul lieth -opener to the view of others in your eye, than in any other part: your -very reputation therefore should make you watch. - -_Direct._ VI. Remember that your eye is of all the senses most subject -to the will, and therefore there is the more of duty or sin in it; for -voluntariness is the requisite to morality, both good and evil. Your -will cannot so easily command your feeling, tasting, hearing, or -smelling, as it can your sight; so easily can it open or shut the eye -in a moment, that you are the more unexcusable if it be not governed; -for all its faults will be proved the more voluntary. Ham was cursed -for not turning away his eyes from his father's shame, and Shem and -Japheth blessed for doing it. The righteous is thus described, "He -that stoppeth his ears from hearing of blood, and shutteth his eyes -from seeing evil; he shall dwell on high," &c. Isa. xxxiii. 15. Men's -idols which they are commanded to cast away are called, "The -abomination of their eyes," Ezek. xx. 7. Covetousness is called, "The -lust of the eyes," 1 John ii. 16. It is said of the unclean, that they -have "eyes full of adultery," 2 Pet. ii. 14. And as sin, so punishment -is placed on the eye:[393] "The eyes of the lofty shall be humbled," -Isa. v. 15. Yea, the whole bodies of the daughters of Zion are -threatened to be dishonoured with nakedness, scabs, and stink, and -shame, because they walked with "wanton eyes, haughtily, and mincing -as they go," &c. Isa. iii. 16. - -_Direct._ VII. Therefore let believing reason, and a holy, resolved, -fixed will, keep a continual law upon your eyes, and let them be used -as under a constant government. This Job calleth, the "making a -covenant with them," Job xxxi. 1. Leave them not at liberty; as if a -look had nothing in it of duty or sin; or as if you might look on what -you would. Will you go to foolish, tempting plays, and gaze on vain, -alluring objects, and think there is no harm in all this? Do you think -your eye cannot sin as well as your tongue? undoubtedly it is much sin -that is both committed by it, and entereth at it: keep away therefore -from the bait, or command your eye to turn away. - -_Direct._ VIII. Remember still how much more easy and safe it is, to -stop sin here at the gates and outworks, than to beat it out again -when it is once got in: if it have but tainted your very fantasy or -memory, (as tempting sights will almost unavoidably do,) it hath there -spawned the matter for a swarm of vain and sinful thoughts. It is -almost impossible to rule the thoughts without ruling the eye: and -then the passions are presently tainted; and the citadel of the heart -is taken before you are aware. You little know when a lustful look, or -a covetous look, beginneth the game, to how sad a period it tendeth. -Many a horrid adultery, and murder, and robbery, and wickedness, hath -begun but with a look: a look hath begun that which hath brought many -a thousand to the gallows, and many millions to hell! - -_Direct._ IX. Keep both eye and mind employed in continual duty, and -let them not be idle, and have leisure to wander upon vanity. Idleness -and neglect of spiritual and corporal duty is the beginner and the -nurse of much sensuality. Let your spiritual work and your lawful -bodily labours, take up your time and thoughts, and command and keep -your senses in their services. - -_Direct._ X. Beg daily of God the preserving assistance of his grace -and providence. Of his inward grace to confirm you and assist you in -your resolutions and watch; and of his providence and gracious -disposals of you and objects, to keep the temptations from before your -eyes: and when others will run and go on purpose, to gaze on vain or -tempting shows, or to admire like children the vanities of the -playful, pompous world, do you go to God with David's prayer, "Turn -away mine eyes from beholding vanity: and quicken me in thy way," -Psal. cxix. 37. And imitate him: "Mine eyes prevent the night watches, -that I might meditate in thy word," ver. 148. And make every look a -passage to thy mind, to carry it up to God, and pray, "Open thou mine -eyes, that I may behold wondrous things out of thy law," Psal. cxix. -18. Observe these, with the general directions forenamed. - - - PART III. - - _Directions for the Government of the Ear._ - -_Direct._ I. Employ your ears in the duties which they were made for; -and to that end understand those duties.[394] Which are as followeth: 1. -To be the organ of reception of such communications from others, as are -necessary for our converse in the world, and the duties of our several -relations and vocations. 2. To hear the word of God delivered publicly -by his appointed teachers of the church. 3. To hear the counsel of those -that privately advise us for our good; and the reproofs of those that -tell us of our sin and danger. 4. To hear the praises of God set forth -by his church in public, and particular servants in private. 5. To hear -from our ancestors and the learned in history, what hath been done in -the times before us. 6. To hear the complaints and petitions of the -poor, and needy, and distressed, that we may compassionate them and -endeavour their relief. 7. To be the passage for grief and hatred to our -hearts, by the sinful words which we hear unwillingly. - -_Direct._ II. Know which are the sins of the ear that you may avoid -them. And they are such as follow: 1. A careless ear, which heareth the -word of God, and the private exhortations of his servants, as if it -heard them not. 2. A sottish, sleepy ear, that heareth the word of God -but as a confused sound, and understandeth not, nor feeleth what is -heard. 3. A scornful ear, which despiseth the message of God, and the -reproofs and counsel of men, and scorneth to be reproved or taught. 4. -An obstinate, stubborn ear, which regardeth not advice or will not -yield. 5. A profane and impious ear, which loveth to hear oaths, and -curses, and profane, and blasphemous expressions. 6. A carnal ear, which -loveth to hear of fleshly things, but savoureth not the words which -savour of holiness. 7. An airy, hypocritical ear, which loveth more the -music and melody, than the sense and spiritual elevation of the soul to -God; and regardeth more the numbers and composure and tone, than the -matter of preaching, prayer, or other such duties; and serveth God with -the ear, when the heart is far from him. 8. A curious ear, which -nauseateth the most profitable sermons, prayers, or discourses, if they -be not accurately ordered and expressed; and slighteth or loseth the -offered benefit, for a (modal) imperfection in the offer, or instrument; -and casteth away all the gold because a piece or two did catch a little -rust: and perhaps quarrelleth with the style of the sacred Scriptures, -as not exact or fine enough for its expectations. 9. An itching ear, -which runs after novelties, and a heap of teachers, and liketh something -extraordinary better than things necessary. 10. A selfish ear, which -loveth to hear all that tends to the confirmation of its own conceits, -and to be flattered or smoothed up by others, and can endure nothing -that is cross to its opinions. 11. A proud ear, which loveth its own -applause, and is much pleased with its own praises, and hateth all that -speak of him with mean, undervaluing words. 12. A peevish, impatient -ear, which is nettled with almost all it heareth; and can endure none -but silken words, which are oiled and sugared, and fitted by flattery or -the lowest submission, to their froward minds; and is so hard to be -pleased, that none but graduates in the art of pleasing can perform it. -13. A bold, presumptuous ear, which will hear false teachers and -deceivers in a proud conceit, and confidence of their own abilities, to -discern what is true and what is false. 14. An ungodly ear, that can -easily hear the reproach of holiness, and scorns at the servants and -ways of Christ. 15. A neutral, indifferent ear, that heareth either good -or evil, without much love or hatred, but with a dull and cold -indifferency. 16. A dissembling, temporizing ear, which can complyingly -hear one side speak for holiness, and the other speak against it, and -suit itself to the company and discourse it meets with. 17. An -uncharitable ear, which can willingly hear the censures, backbitings, -slanders, revilings, that are used against others, yea against the best. -18. An unnatural ear, which can easily and willingly hear the dishonour -of their parents, or other near relations, if any carnal interest do -but engage them against their honour. 19. A rebellious, disobedient ear, -which hearkeneth not to the just commands of magistrates, parents, -masters, and other governors, but hearkeneth with more pleasure to the -words of seditious persons that dishonour them. 20. A filthy, unclean, -and adulterous ear, which loveth to hear filthy, ribald speeches, and -love-songs, and romances, and lascivious plays, and the talk of wanton -lust and dalliance. 21. A self-provoking ear, that hearkeneth after all -that others say against them, which may kindle hatred, or dislike, or -passion, in them. 22. A busy, meddling ear, which loveth to hear of -other men's faults, or matters which concern them not, and to hearken to -tattlers, and carry-tales, and make-bates, and to have to do with evil -reports. 23. A timorous, cowardly, unbelieving ear, which trembleth at -every threatening of man, though in a cause which is God's, and he hath -promised to justify. 24. An idle ear, which can hearken to idle, -time-wasting talk, and make the sins of tattlers your own. All these -ways (and more) you are in danger of sinning by the ear, and becoming -partakers in the sins of all whose sinful words you hear, and of turning -into sin the words of God, and his servants, which are spoken for your -good. - -[Sidenote: When hearing evil is a sin.] - -_Direct._ III. Know when the hearing of evil, and not hearing good, is -your sin: that is, 1. When it is not out of any imposed necessity, but -of your voluntary choice; and when you might avoid it upon lawful -terms, without a greater hurt, and will not. 2. When you hate not the -evil which you are necessitated to hear, and love not the good which -through necessity you cannot hear; but your hearts comply with your -necessities. 3. When you show not so much disowning and dislike of the -evil which you hear, as you might do, without an inconvenience greater -than the benefit; but make it your own by sinful silence or -compliance. 4. When you are presumptuous and fearless of your danger. - -[Sidenote: The danger of hearing.] - -_Direct._ IV. Know wherein the danger of such sinful hearing lieth. As, -1. in displeasing God, who loveth not to see his children hearken to -those that are abusing him, nor to see them playing too boldly about -fire or water, nor to touch any stinking or defiling thing, but calls to -them, "Come out from among them, and be ye separate, saith the Lord, and -touch not the unclean thing, and I will receive you," 2 Cor. vi. 16-18. -2. It is dangerous to your fantasy and memory, which quickly receiveth -hurtful impressions by what you hear: if you should hear provoking -words, even against your wills, yet it is hard to escape the receiving -of some hurtful impression by them: and if you hear lascivious, filthy -words against your wills, (much more if willingly), it is two to one but -they leave some thoughts in your minds which may gender unto further -sin. And it is dangerous to your passions and affections, lest they -catch fire before you are aware. And it is dangerous to your -understandings, lest they be perverted and seduced: and to your wills, -lest they be turned after evil, and turned away from good; and alas! how -quickly is all this done! 3. It is dangerous to the speaker, lest your -voluntary hearing encourage him in his sin, and hinder his repentance. -4. And it is dishonourable to God and godliness. - -_Direct._ V. Do your best to live in such company where you shall hear -that which is good and edifying, and to escape that company whose -conference is hurtful and corrupt. Run not yourselves into this -temptation: be sure you have a call; and your call must be discerned, -1. By your office and place; whether any duty of your office or -relation bind you to be there. 2. By your ends: whether you be there -as a physician to do them good, (as Christ went among sinners,) or to -do the work of your proper calling; or whether you are there out of a -carnal, man-pleasing, or temporizing humour? 3. By the measure of your -abilities to attain those ends. 4. By the measure of your danger to -receive the infection. 5. By the quality of your company, and the -probability of good or evil in the event. - -[Sidenote: When you are called into ill company.] - -_Direct._ VI. When you are called into ill company, go fortified with -defensive and offensive arms, as foreseeing what danger or duty you -are like to be cast upon. Foresee what discourse you are like to hear, -and accordingly prepare yourselves: let your first preparation be to -preserve yourselves from the hurt, and your next preparation to -confute the evil, and convince the sinful speaker, or at least to -preserve the endangered hearers, if you have ability and opportunity. -If you are to hear a seducing, heretical teacher, there is another -kind of preparation to be made. If you are to hear a beastly, filthy -talker, there is another kind of preparation to be made. If you are to -hear a cunning Pharisee, or malignant enemy of godliness, reproach, or -cavil, or wrangle against the Scriptures, or the ways of God, there is -another kind of preparation to be made. If you are to hear but the -senseless scorns, or railings and bawlings of ignorant, profane, and -sensual sots, there is another kind of preparation to be made. To give -you particular directions for your preparations against every such -danger would make my work too tedious; but remember how much lieth -upon your own preparations or unpreparedness. - -_Direct._ VII. Be not sinfully wanting in good discourse yourselves, -if you would not be insnared by bad discourse from others. Your good -discourse may prevent, or divert, or shame, or disappoint their evil -discourse. Turn the stream another way; and do it wisely, that you -expose not yourselves and your cause to scorn and laughter; and do it -with such zeal as the cause requireth, that you be not borne down by -their greater zeal in evil. And where it is unfit for you to speak, if -it may be, let your countenance or departure signify your dislike and -sorrow. - -_Direct._ VIII. Specially labour to mortify those sins, which the -unavoidable discourse of your company doth most tempt you to; that where -the devil doth most to hurt you, you may there do most in your own -defence. Doth the talk which you hear tend most to heresy, seduction, or -to turn you from the truth? Study the more to be established in the -truth; read more books for it; and hear more that is said by wise and -godly men against the error which you are tempted to. Is it to -profaneness or dislike of a holy life, that your company tempt you? -Address yourselves the more to God, and give up yourselves to holiness, -and let your study and practice be such as tend to keep your souls in -relish with holiness, and hatred of sin. Is it pride that their -applauding discourse doth tempt you to? Study the more the doctrine of -humiliation. Is it lust that they provoke you to, or is it drunkenness, -gluttony, sinful recreations, or excesses? Labour the more in the work -of mortification, and keep the strictest guard where they assault you. - -_Direct._ IX. Be not unacquainted with the particular weaknesses and -dangers of your own hearts, or any of your sinful inclinations; that -when you know where the wall is weakest, you may there make the best -defence. That wanton word will set a wanton heart on fire, which a -sober mind doth hear with pity as a bedlam kind of speech. A peevish, -passionate heart is presently disturbed and kindled with those words -which are scarce observed by a well-composed soul. - -_Direct._ X. Hear every sinful word as dictated by the devil; and -suppose you saw him all the while at the speaker's elbow, putting each -word into his mouth, and telling him what to say. For it is as verily -the devil that doth suggest them all, as if you saw him. Suppose you -saw him behind the railer, hissing him on, as boys do dogs in -fighting, and bidding him, Call him thus or thus: suppose you saw him -at the malignant's ear, bidding him revile a holy life, and speak evil -of the ways and servants of the Lord: suppose you saw him behind the -wanton, bidding him use such ribald talk, or on the stage, suggesting -it to the actors; or at the ear of those that would provoke you to -passion, to tell them what to say against you: this just supposition -would much preserve you. - -_Direct._ XI. Suppose you heard the end annexed to every speech. As -when you hear one tempting you to lust, suppose he said, Come, let us -take our pleasures awhile, and be damned for ever: so also in every -word that tempteth you to any other sin; if the tempter put in the -sin, do you put in God's wrath and hell, and separate not that which -God hath adjoined, but with the serpent see the sting. - -_Direct._ XII. Observe when the infection first seizeth on you, and -presently take an antidote to expel it, if you love your souls. The -signs of infection are, 1. When your zeal abateth, and you grow more -indifferent to what you hear. 2. Next you will feel some little -inclination to it. 3. Next you will a little venture upon an imitation. -4. And lastly you will come to a full consent, and so to ruin. If you -feel but a remitting of your dislike and hatred, or any filth or -tincture left on your thoughts and fantasy, go presently and shake them -off; bewail it to God in true repentance, and wash your souls in the -blood of Christ, and cast up the poison by holy resolutions, and sweat -out the remnant by the fervent exercises of love and holiness. - - - PART IV. - - _Directions for governing the Taste and Appetite._ - - _Tit._ 1. _Directions against Gluttony._ - -The most that is necessary to be said to acquaint you with the nature -and evil of this sin, is said before in chapter iv. part vii. against -flesh-pleasing. But something more particularly must be said, 1. To -show you what is and what is not the sin of gluttony. 2. To show you -the causes of it. 3. The odiousness of it. And, 4. To acquaint you -with the more particular helps and means against it. - -I. Gluttony is a voluntary excess in eating, for the pleasing of the -appetite, or some other carnal end.[395] Here note, 1. The matter. 2. -The end or effect of this excess. (1.) It is sometimes an excess in -quantity, when more is eaten than is meet. (2.) Or else it may be an -excess in the delicious quantity, when more regard is had to the -delight and sweetness than is meet. (3.) Or it may be an excess in the -frequency and ordinary unseasonableness of eating; when men eat too -oft, and sit at it too long. (4.) It may be an excess in the -costliness or price; when men feed themselves at too high rates. (5.) -Or it may be an excess of curiosity in the dressing, and saucing, and -ordering of all. 2. And it is usually for some carnal end. Whether it -may be properly called gluttony, if a man should think that at a -sacrifice of thanksgiving he were bound to eat inordinately, and so -made the service of God his end, we need not inquire (though I see not -but it may have that name). For that is a case that is more rare; and -it is undoubtedly a sin: and it is gluttony, if it be done for the -pleasing of others that are importunate with you. But the common -gluttony is when it is done for the pleasing of the appetite, with -such a pleasure, as is no help to health or duty, but usually a hurt -to body or soul; the body being hurt by the excess, the soul is hurt -by the inordinate pleasure.[396] - -Yea, it is a kind of gluttony and excess, when men will not fast or -abstain when they are required, from that which at other times they may -use with abstinence and without blame. If a man use not to eat -excessively nor deliciously, yet if he will not abstain from his -temperate diet, either at a public fast, or when his lust requireth him -to take down his body, or when his physician would diet him for his -health, and his disease else would be increased by what he eateth, this -is an inordinate eating and excess to that person, at that time. Or if -the delight that the appetite hath in one sort of meat, which is hurtful -to the body, prevail against reason and health so with the person that -he will not forbear it, it is a degree of gulosity or gluttony, though -for quantity and quality it be in itself but mean and ordinary. - -By this you may see, 1. That it is not the same quantity which is an -excess in one, which is in another. A labouring man may eat somewhat -more than one that doth not labour; and a strong and healthful body, -more than the weak and sick. It must be an excess in quantity, as to -that particular person at that time, which is, when to please his -appetite he eateth more than is profitable to his health or duty. 2. -So also the frequency must be considered with the quality of the -person; for one person may rationally eat a little and often, for his -health, and another may luxuriously eat ofter than is profitable to -health. Eccl. x. 16, 17, "Woe to thee, O land, when thy king is a -child, and thy princes eat in the morning. Blessed art thou, O land, -when thy king is the son of nobles, and thy princes eat in due season, -for strength and not for drunkenness." 3. And in point of costliness, -the same measure is not to be set to a prince and to a ploughman; that -is luxurious excess in one, which may be temperance and frugality in -another. But yet, unprofitable cost, which, all things considered, -would do more good another way, is excess in whomsoever. 4. And in -curiosity of diet a difference must be allowed: the happier healthful -man need not be so curious as the sick; and the happy ploughman need -not be so curious, as state and expectation somewhat require the noble -and the rich to be. 5. And for length of time, though unnecessary -sitting out time at meat be a sin in any, yet the happy poor man is -not obliged to spend all out so much this way, as the rich may do. 6. -And it is not all delight in meat, or pleasing the appetite, that is a -sin;[397] but only that which is made men's end, and not referred to a -higher end; even when the delight itself doth not tend to health, nor -alacrity in duty, nor is used to that end, but to please the flesh and -tempt unto excess. 7. And it is not necessary that we measure the -profitableness of quantity or quality by the present and immediate -benefits; but by the more remote, sometimes: so merciful is God, that -he alloweth us that which is truly for our good, and forbiddeth us but -that which doth us hurt, or at least, no good. 8. All sin in eating is -not gluttony; but only such as are here described. - -II. The causes of gluttony are these: 1. The chiefest is an inordinate -appetite, together with a fleshly mind and will, which is set upon -flesh-pleasing as its felicity. "They that are after the flesh do mind -the things of the flesh," Rom. viii. 6, 7. This gulosity, which -Clemens Alexandrinus calleth the throat devil, and the belly devil is -the first cause.[398] - -2. The next cause is, the want of strong reason, faith, and a spiritual -appetite and mind, which should call off the glutton, and take him up -with higher pleasures; even such as are more manly, and in which his -real happiness doth consist. "They that are after the Spirit do mind the -things of the Spirit," Rom. viii. 6. Reason alone may do something to -call up a man from this felicity of a beast, (as appeareth by the -philosopher's assaults upon the epicures,) but faith and love, which -feast the soul with sweeter delicates, must do the cure. - -3. Gluttony is much increased by use: when the appetite is used to be -satisfied, it will be the more importunate and impetuous; whereas a -custom of temperance maketh it easy, and makes excess a matter of no -delight, but burden. I remember myself, that when I first set upon the -use of Cornaro's and Lessius's diet, as it is called, (which I did for -a time, for some special reasons,) it seemed a little hard for two or -three days; but within a week it became a pleasure, and another sort, -or more was not desirable. And I think almost all that use one dish -only, and a small quantity, do find that more is a trouble and not a -temptation to them: so great a matter is use (unless it be with very -strong and labouring persons). - -4. Idleness and want of diligence in a calling is a great cause of -luxury and gluttony. Though labour cause a healthful appetite, yet it -cureth a beastly, sensual mind. An idle person hath leisure to think -of his guts, what to eat and what to drink, and to be longing after -this and that; whereas a man that is wholly taken up in lawful -business, especially such as findeth employment for the mind as well -as for the body, hath no leisure for such thoughts. He that is close -at his studies, or other calling, hath somewhat else to think on than -his appetite. - -5. Another incentive of gluttony is the pride of rich men, who, to be -accounted good housekeepers, and to live at such rates as are -agreeable to their grandeur, do make their houses shops of sin, and as -bad as alehouses; making their tables a snare both to themselves and -others, by fulness, variety, deliciousness, costliness, and curiosity -of fare. It is the honour of their houses that a man may drink -excessively in their cellars when he please: and that their tables -have excellent provisions for gluttony, and put all that sit at them -upon the trial of their temperance, whether a bait so near them, and -so studiously fitted, can tempt them to break the bounds and measure -which God hath set them.[399] It is a lamentable thing when such as -have the rule of others, and influence on the common people, shall -think their honour lieth upon their sin; yea, upon such a constant -course of sinning; and shall think it a dishonour to them to live in -sweet and wholesome temperance, and to see that those about them do -the like. And all this is, either because they overvalue the esteem -and talk of fleshly epicures, cannot bear the censure of a swine; or -else because they are themselves of the same mind, and are such as -glory in their shame, Phil. iii. 18, 19. - -6. Another incentive is the custom of urging and importuning others to -eat still more and more; as if it were a necessary act of friendship. -People are grown so uncharitable and selfish, that they suspect one -another, and think they are not welcome, if they be not urged thus to -eat; and those that invite them think they must do it to avoid the -suspicion of such a sordid mind. And I deny not but it is fit to urge -any to that which it is fit for them to do; and if we see that modesty -maketh them eat less than is best for them, we may persuade them to -eat more. But now, without any due disrespect to what is best for -them, men think it a necessary compliment to provoke others more and -more to eat, till they peremptorily refuse it: but amongst the -familiarest friends, there is scarce any that will admonish one -another against excess, and advise them to stop when they have enough, -and tell them how easy it is to stop when they have enough, and tell -them how easy it is to step beyond our bounds, and how much more prone -we are to exceed, than to come short: and so custom and compliment are -preferred before temperance and honest fidelity. You will say, What -will men think of us if we should not persuade them to eat, much more -if we should desire them to eat no more? I answer, 1. Regard your duty -more than what men think of you. Prefer virtue before the thoughts or -breath of men. 2. But yet if you do it wisely, the wise and good will -think much the better of you. You may easily let them see that you do -it not in sordid sparing, but in love of temperance and of them; if -you speak but when there is need either for eating more or less; and -if your discourse be first in general for temperance, and apply it not -till you see that they need help in the application. 3. It is -undeniable that healthful persons are much more prone to excess, than -to the defect in eating, and that nature is very much bent to luxury -and gluttony, I think as much as to any one sin; and it is as sure -that it is a beastly, breeding, odious sin. And if this be so, is it -not clear that we should do a great deal more to help one another -against such luxury, than to provoke them to it? Had we not a greater -regard to men's favour, and fancies, and reports, than to God and the -good of their souls, the case were soon decided. - -7. Another cause of gluttony is, that rich men are not acquainted with -the true use of riches, nor think of the account which they must make -to God of all they have.[400] They think that their riches are their -own, and that they may use them as they please; or that they are given -them as plentiful provisions for their flesh, and they may use them -for themselves, to satisfy their own desires, as long as they drop -some crumbs, or scraps, or small matters to the poor. They think they -may be saved just in the same way that the rich man in Luke xvi. was -damned; and he that would have warned his five brethren that they come -not to that place of torment, is yet himself no warning to his -followers. They are clothed in purple and fine linen or silk, and fare -sumptuously or deliciously every day; and have their good things in -this life, and perhaps think they merit by giving the scraps to -Lazarus (which it is like that rich man also did). But God will one -day make them know, that the richest were but his stewards, and should -have made a better distribution of his provisions, and a better -improvement of his talents; and that they had nothing of all their -riches given them for any hurtful or unprofitable pleasing of their -appetites, nor had more allowance for luxury than the poor. If they -knew the right use of riches, it would reform them. - -8. Another cause of gluttony is their unacquaintedness with those -rational and spiritual exercises in which the delightful fruits of -abstinence do most appear. A man that is but a painful, serious -student, in any noble study whatsoever, doth find a great deal of -serenity and aptitude come by temperance, and a great deal of cloudy -mistiness on his mind and dulness on his invention come by fulness and -excess: and a man that is used to holy contemplations, meditation, -reading, prayer, self-examination, or any spiritual converse above, or -with his heart, doth easily find a very great difference; how -abstinence helpeth, and luxury and fulness hinder him. Now these -epicures have no acquaintance with any such holy or manly works, nor -any mind of them, and are therefore unacquainted with the sweetness -and benefit of abstinence; and having no taste or trial of its -benefits, they cannot value it. They have nothing to do when they rise -from eating, but a little talk about their worldly business, or -compliment and talk with company which expect them, or go to their -sports to empty their paunches for another meal, and quicken their -appetites lest luxury should decay: as the Israelites worshipped the -golden calf, (and as the heathens their god Bacchus,) Exod. xxxii. 6, -"They sat down to eat and drink, and rose up to play."[401] Their diet -is fitted to their work; their idle or worldly lives agree with -gluttony; but were they accustomed to better work, they would find a -necessity of a better diet. - -9. Another great cause of gluttony is, men's beastly ignorance of what -is hurtful or helpful to their very health:[402] they make their -appetites their rule for the quantity and quality of their food: and -they think that nature teacheth them so to do, because it giveth them -such an appetite, and because it is the measure to a beast: and to -prove themselves beasts, they therefore take it for their measure; as -if their natures were not rational, but only sensitive; or nature had -not given them reason to be the superior and governor of sense. As if -they knew not that God giveth the brutes an appetite more bounded, -because they have not reason to bound it; and giveth them not the -temptation of your delicate varieties; or giveth them a concoction -answerable to their appetites; and yet giveth man to be the rational -governor of those of them that are for his special service and apt to -exceed: and if his swine, his horses, and his cattle were all left to -their appetites, they would live but a little while.[403] If -promiscuous generating be not lawful in mankind, which is lawful in -brutes, why should they not confess the same of the appetite. Men have -so much love of life and fear of death, that if they did but know how -much their gluttony doth hasten their death, it would do more to -restrain it with the most, than the fear of death eternal doth. But -they judge of their digestion by their present feeling: if they feel -not their stomachs sick, or disposed to vomit, or if no present pain -correct them, they think they have eaten no more than doth them good. -But of this more anon in the directions. - -10. Another great cause of gluttony is, that it is grown the commonest -custom, and being not known, is in no disgrace, unless men eat till -they spew, or to some extraordinary measure. And so the measure which -every man seeth another use, he thinketh is moderation, and is fit for -him: whereas the ignorance of physic and matters of their own health, -hath made gluttony almost as common as eating, with those that are not -restrained by want or sickness. And so every man is an example of evil -to another, and encourage one another in the sin. If gluttony were but -in as much disgrace as whoredom, yea, or as drunkenness is, and as -easily known, and as commonly taken notice of, it would contribute -much to a common reformation. - - III. _The Greatness of the Sin of Gluttony._ - -To know the greatness of the sin, is the chief part of the cure, with -those that do but believe that there is a God: I shall therefore next -tell you of its nature, effects, and accidents, which make it great, -and therefore should make it odious to all. - -1. Luxury and gluttony is a sin exceeding contrary to the love of God: -it is idolatry: it hath the heart, which God should have; and -therefore gluttons are commonly and well called belly-gods, and -god-bellies, because that love, that care, that delight, that service -and diligence which God should have, is given by the glutton to his -belly and his throat.[404] He loveth the pleasing of his appetite -better than the pleasing of God; his dishes are more delightful to him -than any holy exercise is; his thoughts are more frequent and more -sweet of his belly than of God or godliness; his care and labour are -more that he may be pleased in meats and drinks, than that he may -secure his salvation, and be justified and sanctified. And, indeed, -the Scripture giveth them this name, Phil. iii. 19, "Whose end is -destruction, whose god is their belly, who glory in their shame, who -mind earthly things," being enemies to the cross of Christ, that is, -to bearing the cross for Christ, and to the crucifying of the flesh, -and to the mortifying, suffering parts of religion. Nay, such a -devouring idol is the belly, that it swalloweth up more by -intemperance and excess than all other idols in the world do. And -remember that the very life of the sin is in the appetite and heart: -when a man's heart is set upon his belly, though he fare never so -hardly through necessity, he is a glutton in heart. When you make a -great matter of it, what you shall eat and drink as to the delight, -and when you take it for a great loss or suffering if you fare hardly, -and are troubled at it, and your thoughts and talk are of your belly, -and you have not that indifferency whether your fare be coarse or -pleasant, (so it be wholesome,) as all temperate persons have, this is -the heart of gluttony, and is the heart's forsaking of God, and making -the appetite its god. - -2. Gluttony is self-murder; though it kill not suddenly, it killeth -surely; like the dropsy, which killeth as it filleth, by degrees.[405] -Very many of the wisest physicians do believe that of those who -overlive their childhood, there is scarce one of twenty, yea, or of a -hundred that dieth, but gluttony or excess in eating or drinking is a -principal cause of their death, though not the most immediate cause. -It is thought to kill a hundred to one of all that die at age. And it -will not let them die easily and quickly, but tormenteth them first -with manifold diseases while they live. You eat more than nature can -perfectly concoct, and because you feel it not trouble you or make you -sick, you think it hurts you not; whereas it doth by degrees first -alter and vitiate the temperament of the blood and humours, making it -a crude, unconcocted, unnatural thing, unfit for the due nutrition of -the parts; turning the nourishing mass into a burdensome, -excrementitious mixture, abounding with saline or tartareous matter, -and consisting more of a pituitous slime, or redundant serosity, than -of that sweet, nutrimental milk of nature, quickened with those -spirits and well-proportioned heat, which should make it fit to be the -oil of life. And our candle either sparkleth away with salt, or runs -away because there is some thief in it, or goeth out because the oil -is turned into water, or presently wasteth and runs about through the -inconsistent softness of its oil: hence it is that one part is tainted -with corruption, and another consumeth as destitute of fit nutriment; -and the vessels secretly obstructed by the grossness or other -unfitness of the blood to run its circle and perform its offices, is -the cause of a multitude of lamentable diseases. The frigid distempers -of the brain, the soporous and comatous effects, the lethargy, carus, -and apoplexy, the palsy, convulsion, epilepsy, vertigo, catarrhs, the -head-ache, and oft the phrensy and madness, come all from these -effects of gluttony and excess, which are made upon the blood and -humours. The asthma usually, and the phthisis or consumption, and the -pleurisy and peripneumony, and the hemoptoic passion, often come from -hence. Yea the very syncopes or swooning, palpitations of the heart, -and faintings, which men think rather come from weakness, do usually -come either from oppression of nature by these secret excrements or -putrilaginous blood, or else from a weakness contracted by the -inaptitude of the blood to nourish us, being vitiated by excess. The -loathing of meat and want of appetite is ordinarily from the crudities -or distempers caused by this excess; yea, the very canine appetite -which would still have more, is caused by a viciousness in the humours -thus contracted. The pains of the stomach, vomitings, the cholera, -hiccoughs, inflammations, thirsts, are usually from this cause. The -wind cholic, the iliac passion, looseness, and fluxes, the tenesmus -and ulcers, the worms and other troubles in those parts, are usually -from hence. The obstructions of the liver, the jaundice, -inflammations, abscesses and ulcers, schirrus, and dropsy, are -commonly from hence. Hence also usually are inflammations, pains, -obstructions, and schirrus of the spleen. Hence commonly is the stone, -nephritic torments, and stoppages of urine, and ulcers of the reins -and bladder. Hence commonly is the scorbute and most of the fevers -which are found in the world, and bring such multitudes to the grave. -Even those that immediately are caused by colds, distempers of the air -or infections, are oft caused principally by long excess, which -vitiateth the humours, and prepareth them for the disease. Hence also -are gouts and hysterical affects, and diseases of the eyes and other -exterior parts. So that we may well say that gluttony enricheth -landlords, filleth the churchyards, and hasteneth multitudes untimely -to their ends.[406] Perhaps you will say that the most temperate have -diseases: to which experience teacheth me to answer, that usually -children are permitted to be voracious and gluttonous, either in -quantity or in quality, eating raw fruits and things unwholesome; and -so when gluttony hath bred the disease, or laid in the matter, then -all the temperance that can be used is little enough to keep it under -all their life after. And abundance that have been brought to the -doors of death by excess, have been preserved after many years to a -competent age by abstinence, and many totally freed from their -diseases. Read Cornaro's Treatise of himself, and Lessius, and Sir -William Vaughan, &c. (Though yet I persuade none without necessity to -their exceeding strictness.) Judge now what a murderer gluttony is, -and what an enemy to mankind. - -3. Gluttony is also a deadly enemy to the mind, and to all the noble -employments of reason, both religious, civil, and artificial.[407] It -unfits men for any close and serious studies, and therefore tends to -nourish ignorance, and keep men fools. It greatly unfits men for -hearing God's word, or reading, or praying, or meditating, or any holy -work, and makes them have more mind to sleep; or so undisposeth and -dulleth them, that they have no life or fitness for their duty; but a -clear head, not troubled with their drowsy vapours, will do more and -get more in an hour, than a full-bellied beast will do in many. So -that gluttony is as much an enemy to all religious and manly studies, -as drunkenness is an enemy to a garrison, where the drunken soldiers -are disabled to resist the enemy. - -4. Gluttony is also an enemy to diligence, in every honest trade and -calling; for it dulleth the body as well as the mind. It maketh men -heavy, and drowsy, and slothful, and go about their business as if -they carried a coat of lead, and were in fetters; they have no -vivacity and alacrity, and are fitter to sleep or play than work.[408] - -5. Gluttony is the immediate symptom of a carnal mind, and of the -damnable sin of flesh-pleasing, before described; and a carnal mind is -the very sum of iniquity, and the proper name of an unregenerate -state; "It is enmity against God, and neither is nor can be subject to -his law:" so that they that are thus "in the flesh cannot please God; -and they that walk after the flesh shall die," Rom. viii. 6-8, 13. The -filthiest sins of lechers, and misers, and thieves, are but to please -the flesh: and who serveth it more than the glutton doth? - -6. Gluttony is the breeder and feeder of all other lusts: _sine Cerere -et Baccho friget Venus_: it pampereth the flesh to feed it, and make -it a sacrifice for lust. As dunging the ground doth make it fruitful, -especially of weeds; so doth gluttony fill the mind with the weeds and -vermin of filthy thoughts, and filthy desires, and words, and -deeds.[409] - -7. Gluttony is a base and beastly kind of sin. For a man to place his -happiness in the pleasure of a swine, and to make his reason serve his -throat, or sink into his guts; as if he were but a hogshead to be -filled and emptied, or a sink for liquor to run through into the -channel; or as if he were made only to carry meat from the table to -the dunghill; how base a kind of life is this! yea, many beasts will -not eat and drink excessively as the gluttonous epicure will do.[410] - -8. Gluttony is a prodigal consumer and devourer of the creatures of -God. What is he worthy of, that would take meat and drink and cast it -away into the channel?[411] nay, that would be at a great deal of cost -and curiosity to get the pleasantest meat he could procure, to cast -away? The glutton doth worse. It were better of the two to throw all -his excesses into the sink or ditch, for then they would not first -hurt his body. And are the creatures of God of no more worth? Are they -given you to do worse than cast them away? Would you have your -children use their provisions thus? - -9. Gluttony is a most unthankful sin, that takes God's mercies, and -spews them as it were in his face;[412] and carrieth his provisions -over to his enemy, even to the strengthening of fleshly lusts; and -turneth them all against himself! You could not have a bit but from -his liberality and blessing; and will you use it to provoke him and -dishonour him? - -10. Gluttony is a sin which turneth your own mercies, and wealth, and -food, into your snare, and to your deadly ruin. Thou pleasest thy -throat, and poisonest thy soul.[413] It were better for thee a -thousand times that thou hadst lived on scraps, and in the poorest -manner, than thus to have turned thy plenty to thy damnable sin. "When -thou shalt have eaten and be full, then beware lest thou forget the -Lord," Deut. vi. 11, 12. "Feed me with food convenient for me, lest I -be full and deny thee, and say, Who is the Lord?" Prov. xxx. 9. "So -they did eat and were filled, for he gave them their own desire; they -were not estranged from their lust," Psal. lxxv. 29, 30. - -11. Gluttony is a great time-wasting sin. What a deal of time is spent -in getting the money that is laid out to please the throat! and then -by servants in preparing for it; and then in long sitting at meat and -feastings; and not a little in taking physic to carry it away again, -or to ease or cure the diseases which it causeth; besides all the time -which is lost in languishing sickness, or cut off by untimely death. -Thus they live to eat, and eat to frustrate and to shorten life. - -12. It is a thief that robbeth you of your estates, and devoureth that -which is given you for better uses, and for which you must give -account to God. It is a costly sin, and consumeth more than would -serve to many better purposes. How great a part of the riches of most -kingdoms are spent in luxury and excess![414] - -13. It is a sin that is a great enemy to the common good: princes and -commonwealths have reason to hate it, and restrain it as the enemy of -their safety. Men have not money to defray the public charges, -necessary to the safety of the land, because they consume it on their -guts: armies and navies must be unpaid, and fortifications neglected, -and all that tendeth to the glory of a people must be opposed as -against their personal interest, because all is too little for the -throat. No great works can be done to the honour of the nation or the -public good; no schools or alms-houses built or endowed, no colleges -erected, no hospitals, nor any excellent work, because the guts devour -it all. If it were known how much of the treasure of the land is -thrown down the sink by epicures of all degrees, this sin would be -frowned into more disgrace. - -14. Gluttony and excess is a sin greatly aggravated by the necessities -of the poor. What an incongruity is it, that one member of Christ (as -he would be thought) should be feeding himself deliciously every day, -and abounding with abused superfluities, whilst another is starving -and pining in a cottage, or begging at the door! and that some -families should do worse than cast their delicates and abundance to -the dogs, whilst thousands at that time are ready to famish, and are -fain to feed on such unwholesome food, as killeth them as soon as -luxury kills the epicure! Do these men believe that they shall be -judged according to their feeding of the poor?[415] Or do they take -themselves to be members of the same body with those whose sufferings -they so little feel? 1 Cor. xii. 26. It may be you will say, I do -relieve many of the poor. But are there not more yet to be relieved? -As long as there are any in distress, it is the greater sin for you to -be luxurious. Deut. xv. 7, 8, "If there be among you a poor man of one -of thy brethren in the land----thou shalt not harden thy heart, nor -shut thy hand against thy poor brother, but thou shalt open thy hand -wide unto him," &c. Nay, how often are the poor oppressed to satisfy -luxurious appetites! Abundance must have hard bargains and hard usage, -and toil like horses, and scarce be able to get bread for their -families, that they may bring in all to belly-god landlords, who -consume the fruit of other men's labour upon their devouring flesh. - -15. And it is the heinouser sin because of the common calamities of -the church and servants of Christ throughout the world. One part of -the church is oppressed by the Turk, and another by the pope, and many -countries wasted by the cruelties of armies, and persecuted by proud, -impious enemies; and is it fit then for others to be wallowing in -sensuality and gluttony? Amos vi. 1, 3-6, "Woe to them that are at -ease in Zion--ye that put far away the evil day, and cause the seat of -violence to come near--that lie upon beds of ivory, and stretch -themselves upon their couches, and eat the lambs out of the flock, and -the calves out of the midst of the stall, that chant to the sound of -the viol--that drink wine in bowls, and anoint themselves with the -chief ointments; but they are not grieved for the affliction of -Joseph." It is a time of great humiliation, and are you now given up -to fleshly luxury? Read Isa. xxii. 12-14, "And in that day did the -Lord God of hosts call to weeping and to mourning, and to baldness, -and to girding with sackcloth; and behold, joy and gladness, slaying -oxen and killing sheep, eating flesh and drinking wine, Let us eat and -drink, for to-morrow we shall die.--Surely this iniquity shall not be -purged from you till ye die, saith the Lord of hosts." - -16. Luxury is a sin most unseemly for men in so great misery, and -incongruous to the state of the gluttonous themselves. O man, if thou -hadst but a true sight of thy sin and misery, of death and judgment, -and of the dreadful God whom thou dost offend, thou wouldst perceive -that fasting, and prayer, and tears become one in thy condition much -better than glutting thy devouring flesh. What! a man unpardoned, -unsanctified, in the power of Satan, ready to be damned if thus thou -die, (for so I must suppose of a glutton,) for such a man to be taking -his fleshly pleasure! For a Dives to be faring sumptuously every day, -that must shortly want a drop of water to cool his tongue, is as -foolish as for a thief to feast before he goeth to hanging: yea, and -much more. For you might yet prevent your misery; and another posture -doth better beseem you to that end: "Fasting" and "crying mightily to -God," is fitter to your state. See Jonah iii. 8; Joel i. 14; ii. 15. - -17. Gluttony is a sin so much the greater, by how much the more will -and delight you have in the committing of it. The sweetest, most -voluntary and beloved sin is (_caeteris paribus_) the greatest; and few -are more pleasant and beloved than this. - -18. Those are the worst sins, that have least repentance; but gluttony -is so far from being truly repented of by the luxurious epicure, that -he loveth it, and careth and contriveth how to commit it, and buyeth -it with the price of much of his estate. - -19. It is the greater sin, because it is so frequently committed; men -live in it as their daily practice and delight; they live for it, and -make it the end of other sins: it is not a sin that they seldom fall -into, but it is almost as familiar with them, as to eat and drink: -being turned into beasts, they live like beasts continually. - -20. Lastly, it is a spreading sin, and therefore is become common, -even the sin of countries, of rich and poor; for both sorts love their -bellies, though both have not the like provision for them. And they -are so far from taking warning one of another, that they are -encouraged one by another; and the sin is scarce noted in one of a -hundred that daily liveth in it: nor is there almost any that reprove -it, or help one another against it, (unless by impoverishing each -other,) but most by persuasions and examples do encourage it (though -some much more than others): so that by this time you may see that it -is no rare, nor venial, little sin. - -And now you may see also, that it is no wonder if no one of the -commandments expressly forbid this sin, (not only because it is a sin -against ourselves directly, but also,) because it is against every one -also of the commandments. And think not that either riches or poverty -will excuse it, when even princes are restrained so much as from -unseasonable eating, Eccles. x. 16. If it was one of the great sins -that Sodom was burnt with fire for, judge whether England be in no -danger by it. Read, O England, and know thyself, and tremble: Ezek. -xvi. 49, "Behold, this was the iniquity of thy sister Sodom; pride, -fulness of bread, and abundance of idleness, was in her and in her -daughters, neither did she strengthen the hand of the poor and needy." - - IV. _The Directions or Helps against it._ - -_Direct._ I. Mortify the flesh, according to the directions, chap. iv. -part vii. Subdue its inclinations and desires; and learn to esteem and -use it but as a servant. Think what a pitiful price a little -gluttonous pleasure of the throat is, for a man to sell his God and -his salvation for.[416] Learn to be indifferent whether your meat be -pleasing to your appetite or not; and make no great matter of it: -remember still what an odious, swinish, damning sin it is, for a -man's heart to be set upon his belly. "All that are Christ's have -crucified the flesh with its affections and lusts," Gal. v. 24. - -_Direct._ II. Live faithfully to God, and upon spiritual, durable -delights. And then you will fetch the measure of your eating and -drinking from their tendency to that higher end.[417] There is no using -any inferior thing aright, till you have first well resolved of your -end, and use it as a means thereto, and mark how far it is a means. - -_Direct._ III. See all your food as provided and given you by God, and -beg it and the blessing of it at his hand, and then it will much -restrain you from using it against him. He is a wretch indeed that -will take his food as from his father's hand, and throw it in his -face, though perhaps a petulant child would do so by a fellow-servant: -he that thinketh he is most beholden to himself for his plenty, will -say as the fool, Luke xii. 19, 20, "Soul, take thy ease, eat, drink, -and be merry, thou hast enough laid up for many years." But he that -perceives it is the hand of God that reacheth it to him, will use it -more reverently. It is a horrid aggravation of the gluttony of this -age, that they play the hypocrites in it, and first (for custom) crave -God's blessing on their meat, and then sit down and sin against him -with it: such are the prayers of hypocritical sensualists. But a -serious discerning of God as the giver, would teach you "whether you -eat or drink to do all to his glory" from whom it comes.[418] - -_Direct._ IV. See by faith the blood of Christ as the purchasing cause -of all you have; and then sure you will bear more reverence to his -blood, than to cast the fruit of it into the sink of sensuality, and -to do worse than throw it upon the dunghill. What! must Christ be a -sacrifice to God, and die to recover you the mercies which you had -forfeited, and now will you cast them to the dogs? and please a sinful -appetite with them? Did he die to purchase you provisions for your -lusts, and to serve the flesh with? - -_Direct._ V. Forget not how the first sin came into the world, even by -eating the forbidden fruit. And let the slain creatures whose lives -are lost for you, remember you of that sin which brought the burden on -them for your sakes. And then every piece of flesh that you see, will -appear to you as with this caution written upon it: O sin not as your -first parents sinned by pleasing of your appetite; for this our death, -and your devouring the flesh of your fellow-creatures, is the fruit of -that sin, and warneth you to be temperate. Revel not to excess in your -fellow-creatures' lives. - -_Direct._ VI. Keep an obedient, tender conscience, not scrupulously -perplexing yourselves about every bit you eat, (as melancholy persons -do,) but checking your appetite, and telling you of God's commands, -and teaching you to fear all sensual excess. It is a graceless, -disobedient, senseless heart that maketh men so boldly obey their -appetite; when the fear of God is not in their hearts, no wonder if -they "feed" and "feast themselves without fear," Jude 12. Either they -make a small matter of sin in the general, or at least of this in -particular: it is usually the same persons that fear not to spend -their time in idleness, sports, or vanity, and to live in worldliness -or fleshly lusts, who live in gluttony to feed all this. The belly is -a brute, that sticks not much upon reason: where conscience is asleep -and seared, reason and Scripture do little move a sensual belly-god; -and any thing will serve instead of reason to prove it lawful, and to -answer all that is said against it. There is no disputing the case -with a man that is asleep; especially if his guts and appetite be -awake: you may almost as well bring reason and Scripture to keep a -swine from over-eating, or persuade a hungry dog from a bone, as to -take off a glutton from the pleasing of his throat, if he be once -grown blockish, and have mastered his conscience by unbelief, or -stilled it with a stupifying opiate. His taste then serveth instead of -reason, and against reason; then he saith, I feel it do me good; (that -is, he feeleth that it pleaseth his appetite, as a swine feeleth that -his meat doth him good when he is ready to burst;) and this answereth -all that can be said against it. Then he can sacrifice his time and -treasure to his belly, and make a jest of the abstinence and -temperance of sober men, as if it were but a needless self-afflicting, -or fit only for some weak and sickly persons. If the constant fear and -obedience of God do not rule the soul, the appetite will be unruled; -and if a tender conscience be not porter, the throat will be common -for any thing that the appetite requireth. One sight of heaven or -hell, to awaken their reason and sleepy consciences, would be the best -remedy to convince them of the odiousness and danger of this sin. - -_Direct._ VII. Understand well what is most conducible to your health; -and let that be the ordinary measure of your diet for quantity, and -quality, and time.[419] Sure your nature itself, if you are yet men, -should have nothing to say against this measure, and consequently -against all the rest of the directions which suppose it: nature hath -given you reason as well as appetite, and reason telleth you, that your -health is more to be regarded than your appetite. I hope you will not -say, that God is too strict with you, or would diet you too hardly, as -long as he alloweth you (ordinarily) to choose that (when you can have -it lawfully) which is most for your own health, and forbiddeth you -nothing but that which hurteth you. What heathen or infidel that is not -either mad or swinish, will not allow this measure and choice, as well -as christians? Yea, if you believe not a life to come, methinks you -should be loth to shorten this life which now you have. God would but -keep you from hurting yourselves by your excess, as you would keep your -children or your swine. Though he hath a further end in it, and so must -you, namely, that a healthful body may be serviceable to a holy soul, in -your Master's work; yet it is the health of your bodies which is to be -your nearest and immediate end and measure. - -[Sidenote: The measure of eating.] - -It is a very great oversight in the education of youth, that they be -not taught betimes some common and necessary precepts about diet, -acquainting them what tendeth to health and life, and what to -sickness, pain, and death; and it were no unprofitable or unnecessary -thing, if princes took a course that all their subjects might have -some such common needful precepts familiarly known; (as if it were in -the books that children first learn to read in, together with the -precepts of their moral duty;) for it is certain, that men love not -death or sickness, and that all men love their health and life; and -therefore those that fear not God, would be much restrained from -excess by the fear of sickness and of death: and what an advantage -this would be to the commonwealth, you may easily perceive, when you -consider what a mass of treasure it would save, besides the lives, -and health, and strength of so many subjects.[420] And it is certain, -that most people have no considerable knowledge, what measure is best -for them; but the common rule that they judge by is their appetite. -They think they have eaten enough, when they have eaten as long as -they have list; and not before. If they could eat more with an -appetite, and not be sick after it, they never think they have been -guilty of gluttony or excess. - -First, therefore, you must know, that appetite is not to be your rule -or measure, either for quantity, quality, or time.[421] For, 1. It is -irrational, and reason is your ruling faculty, if you are men. 2. It -dependeth on the temperature of the body, and the humours and diseases -of it, and not merely on the natural need of meat. A man in a dropsy -is most thirsty, that hath least cause to drink: though frequently in -a putrid or malignant fever, a draught of cold drink would probably be -death, yet the appetite desireth it nevertheless. Stomachs that have -acid humours, have commonly a strong appetite, be the digestion never -so weak, and most of them could eat with an appetite above twice as -much as they ought to eat. And on the contrary, some others desire not -so much as is necessary to their sustenance, and must be urged to eat -against their appetite. 3. Most healthful people in the world have an -appetite to much more than nature can well digest, and would kill -themselves if they pleased their appetites; for God never gave man his -appetite to be the measure of his eating or drinking, but to make that -grateful to him, which reason biddeth him take. 4. Man's appetite is -not now so sound and regular as it was before the fall; but is grown -more rebellious and unruly, and diseased as the body is: and therefore -it is now much more unfit to be our measure, than it was before the -fall. 5. You see it even in swine, and many greedy children, that -would presently kill themselves, if they had not the reason of others -to rule them. 6. Poison itself may be as delightful to the appetite as -food; and dangerous meats, as those that are most wholesome. So that -it is most certain, that appetite is not fit to be the measure of a -man. Yet this is true withal, that when reason hath nothing against -it, then an appetite showeth what nature taketh to be most agreeable -to itself; and reason therefore hath something for it (if it have -nothing against it); because it showeth what the stomach is like best -to close with and digest; and it is some help to reason to discern -when it is prepared for food. - -Secondly, it is certain also, that the present feeling of ease or -sickness, is no certain rule to judge of your digestion, or your -measure by; for though some tender, relaxed, windy stomachs, are sick -or troubled when they are overcharged, or exceed their measure, yet -with the most it is not so; unless they exceed to very swinishness, -they are not sick upon it, nor feel any hurt at present by less -excesses, but only the imperfection of concoction doth vitiate the -humours, and prepare for sicknesses by degrees (as is aforesaid); and -one feeleth it a month after in some diseased evacuations; and another -a twelvemonth after; and another not of many years, till it have -turned to some uncurable disease (for the diseases that are bred by so -long preparations are ordinarily much more uncurable, than those that -come but from sudden accidents and alterations, in a cleaner body). -Therefore to say, I feel it do me no harm, and therefore it is no -excess, is the saying of an idiot, that hath no foreseeing reason, and -resisteth not an enemy while he is garrisoning, fortifying, and arming -himself, but only when it comes to blows: or like him that would go -into a pesthouse, and say, I feel it do me no harm; but within few -days or weeks he will feel it. As if the beginning of a consumption -were no hurt to them, because they feel it not! Thus living like a -beast, will at last make men judge like beasts; and brutify their -brains as well as their bellies. - -[Sidenote: Rules for the measure of eating.] - -Thirdly, it is certain also, that the common custom and opinion is no -certain rule; nay, certainly it is an erring rule; for judging by -appetite hath brought men ordinarily to take excess to be but -temperance. All these then are false measures. - -If I should here presume to give you any rules for judging of a right -measure, physicians would think I went beyond my calling, and some of -them might be offended at a design that tendeth so much to their -impoverishing, and those that serve the greedy worm would be more -offended. Therefore I shall only give you these general intimations. -1. Nature is content with a little; but appetite is never content till -it have drowned nature.[422] 2. It is the perfection of concoction, -and goodness of the nutriment, that is more conducible to health, than -the quantity. 3. Nature will easilier overcome twice the quantity of -some light and passable nourishment, than half so much of gross and -heavy meats. (Therefore those that prescribe just twelve ounces a day, -without differencing meats that so much differ, do much mistake.) 4. A -healthful, strong body must have more than the weak and sickly. 5. -Middle-aged persons must have more than old folks or children.[423] 6. -Hard labourers must have more than easy labourers; and these more than -the idle, or students, or any that stir but little. 7. A body of close -pores, that evacuateth little by sweat or transpiration, must have -less, especially of moisture, than another. 8. So must a cold and -phlegmatic constitution. 9. So must a stomach that corrupteth its -food, and casteth it forth by periodical bilious evacuations. 10. That -which troubleth the stomach in the digestion is too much, or too bad, -unless with very weak, sickly persons. 11. So is that too much or bad -which maketh you more dull for study, or more heavy and unfit for -labour (unless some disease be the principal cause.) 12. A body that -by excess is already filled with crudities, should take less than -another, that nature may have time to digest and waste them. 13. Every -one should labour to know the temperature of their own bodies, and -what diseases they are most inclined to, and so have the judgment of -their physician or some skilful person, to give them such directions -as are suitable to their own particular temperature and diseases. 14. -Hard labourers err more in the quality than the quantity, partly -through poverty, partly through ignorance, and partly through -appetite, while they refuse that which is more wholesome (as mere -bread and beer) if it be less pleasing to them. 15. If I may presume -to conjecture, ordinarily very hard labourers exceed in quantity about -a fourth part; shopkeepers and persons of easier trades do ordinarily -exceed about a third part; voluptuous gentlemen and their serving men, -and other servants of theirs that have no hard labour, do usually -exceed about half in half (but still I except persons that are -extraordinarily temperate through weakness, or through wisdom); and -the same gentlemen usually exceed in variety, costliness, curiosity, -and time, much more than they do in quantity (so that they are -gluttons of the first magnitude). The children of those that govern -not their appetites, but let them eat and drink as much and as often -as they desire it, do usually exceed above half in half, and lay the -foundation of the diseases and miseries of all their lives.[424] All -this is about the truth, though the belly believe it not. - -When you are once grown wise enough what in measure, and time, and -quality, is fittest for your health, go not beyond that upon any -importunity of appetite, or of friends; for all that is beyond that, -is gluttony and sensuality, in its degree. - -_Direct._ VIII. If you can lawfully avoid it, make not your table a -snare of temptation to yourselves or others. I know a greedy appetite -will make any table that hath but necessaries, a snare to itself; but -do not you unnecessarily become devils, or tempters to yourselves or -others.[425] 1. For quality, study not deliciousness too much: unless -for some weak, distempered stomachs, the best meat is that which -leaveth behind it in the mouth, neither a troublesome loathing, nor an -eager appetite after more, for the taste's sake; but such as bread is, -that leaveth the palate in an indifferent moderation. The curious -inventions of new and delicious dishes, merely to please the appetite, -is gluttony inviting to greater gluttony; excess in quality to invite -to excess in quantity. - -_Object._ But, you will say, I shall be thought niggardly or sordid, -and reproached behind my back, if my table be so fitted to the -temperate and abstinent. - -_Answ._ This is the pleading of pride for gluttony; rather than you -will be talked against by belly-gods, or ignorant, fleshly people, you -will sin against God, and prepare a feast or sacrifice for Bacchus or -Venus. The ancient christians were torn with beasts, because they -would not cast a little frankincense into the fire on the altar of an -idol; and will you feed so many idol bellies so liberally to avoid -their censure? Did not I tell you, that gulosity is an irrational -vice? Good and temperate persons will speak well of you for it; and do -you more regard the judgment and esteem of belly-gods?[426] - -_Object._ But it is not only riotous, luxurious persons that I mean; I -have no such at my table; but it will be the matter of obloquy even to -good people, and those that are sober. - -_Answ._ I told you some measure of gluttony is become a common sin; and -many are tainted with it through custom, that otherwise are good and -sober: but shall they therefore be left as uncurable? or shall they make -all others as bad as they? And must we all commit that sin, which some -sober people are grown to favour? You bear their censures about -different opinions in religion, and other matters of difference; and why -not here? The deluded quakers may be witnesses against you, that while -they run into the contrary extreme, can bear the deepest censures of all -the world about them. And cannot you for honest temperance and sobriety, -bear the censures of some distempered or guilty persons that are of -another mind; certainly in this they are no temperate persons, when they -plead for excess, and the baits of sensuality and intemperance. - -2. For variety also, make not your table unnecessarily a snare: have -no greater variety, than the weakness of stomachs, or variety of -appetites doth require. Unnecessary variety and pleasantness of meats, -are the devil's great instruments to draw men to gluttony: (and I -would wish no good people to be his cooks or caterers:) when the very -brutish appetite itself begins to say of one dish, I have enough, then -comes another to tempt it unto more excess, and another after that to -more. All this that I have said, I have the concurrent judgment of -physicians in, who condemn fulness and variety, as the great enemies -of health, and nurseries of diseases. And is not the concurrent -judgment of physicians more valuable about matters of health, than -your private opinions, or appetites? yet when sickness requireth -variety, it is necessary. - -3. Sit not too long at meat: for beside the sin of wasting time, it is -but the way to tice down a little and a little more: and he that would -be temperate, if he sat but a quarter of an hour, (which is ordinarily -enough,) will exceed when he hath the temptation of half an hour -(which is enough for the entertainment of strangers); much more when -you must sit out an hour (which is too much of all conscience): though -greedy eating is not good, yet sober feeding may satisfy nature in a -little time. - -4. See that your provisions be not more costly than is necessary: -though I know there must be a difference allowed for persons and -times, yet see that no cost be bestowed unnecessarily; and let sober -reason, and not pride and gluttony, judge of the necessity: we -commonly call him the rich glutton, Luke xvi. that fared sumptuously -every day; it is not said that he did eat any more than other men, but -that he fared sumptuously.[427] You cannot answer it comfortably to -God, to lay that out upon the belly, which might do more good another -way: it is a horrid sin to spend such store of wealth unnecessarily -upon the belly, as is ordinarily done. The cheapest diet (_caeteris -paribus_) must be preferred. - -_Object._ But the scandal of covetousness must be avoided as well as -gluttony. Folks will say, that all this is done merely from a -miserable, worldly mind. - -_Answ._ 1. It is easier to bear that censure than the displeasure of -God. 2. No scandal must be avoided by sin; it is a scandal taken and -not given. 3. With temperate persons your excess is much more -scandalous. 4. I will teach you a cure for this in the next direction. - -_Object._ But what if I set variety and plenty on my table? May not -men choose whether they will eat too much? Do you think men are swine, -that know not when they have enough? - -_Answ._ Yes, we see by certain experience, that most men know not when -they have enough, and do exceed when they think they do not. There is -not one of many, but is much more prone to exceed, than to come short, -and abundance sin in excess, for one that sinneth by defect: and is sin -so small a matter with you, that you will lay snares before men, and -then say, They may take heed? So men may choose whether they will go -into a whore-house, and yet the pope doth scarce deal honestly to -license them at Rome; much less is it well to prepare them, and invite -men to them. Will you excuse the devil for tempting Eve with the -forbidden fruit, because she might choose whether she would meddle with -it? What doth that on your table, which is purposely cooked to the -tempting of the appetite, and is fitted to draw men to gulosity and -excess, and is no way needful? "Woe to him that layeth a stumblingblock -before the blind!" "Let no man put a stumblingblock in his brother's -way." It is the wicked's curse, "Let their table be made a snare, and a -trap, and a stumblingblock." And it was Balaam's sin, that he taught -Balak to tempt Israel, or lay a stumblingblock before them.[428] - -_Direct._ IX. Resolve to bestow the cost of such superfluities upon -the poor, or some other charitable use; that so it become not a -sacrifice to the belly. Let the greatest and needfullest uses be first -served; it is no time for you to be glutting your appetites, and -wallowing in excess, when any (yea, so many) about you, do want even -clothes and bread. If you do thus lay out all upon the poor, which you -spare from feeding your own and other men's excess, then none can say -that your sparing is through covetous niggardice; and so that reproach -is taken off. The price of one feast will buy bread for a great many -poor people. It is small thanks to you to give to the poor some -leavings, when your bellies are first glutted with as much as the -appetite desired: this costeth you nothing: a swine will leave that to -another which he cannot eat. But if you will a little pinch your -flesh, or deny yourselves, and live more sparingly and thriftily, that -you may have the more to give to the poor, this is commendable indeed. - -_Direct._ X. Do not over-persuade any to eat when there is no need, -but rather help one another against running into excess; by seasonable -discourses of the sinfulness of gluttony, and of the excellency of -abstinence, and by friendly watchings over and warning one another. -Satan and the flesh, and its unavoidable baits, are temptation strong -enough; we need not by unhappy kindness to add more. - -_Direct._ XI. When you feel your appetites eager, against reason and -conscience, check them, and resolve that they shall not be pleased. -Unresolvedness keepeth up the temptation; if you would but resolve once, -you would be quiet: but when the devil findeth you yielding, or -wavering, or unresolved, he will never give you rest: Prov. xxiii. 1-3, -"When thou sittest to eat with a ruler, consider diligently what is -before thee, and put a knife to thy throat if thou be a man given to -appetite: be not desirous of his dainties, for they are deceitful meat." -The words translated, "if thou be a man given to appetite," (agreeable -to the Septuagint and the Arabic,) are translated by Montanus, and in -the vulgar Latin, and the Chaldee Paraphrase, if thou have the power of -thy own soul, or be master of thy soul, _Compos animae_, show that thou -art master of thyself by abstinence. Instead of, "put a knife to thy -throat," that is, threaten thyself into abstinence, the Syriac and -divers expositors translate it, Thou dost, or, lest thou dost put a -knife to thy throat, that is, Thou art as bad as cutting thy throat; or -destroying thyself, when thou art gluttonously feeding thyself. Keep up -resolution and the power of reason. - -_Direct._ XII. Remember what thy body is, and what it will shortly be, -and how loathsome and vile it will be in the dust. And then think how -far such a body should be pampered and pleased; and at what rates.[429] -Pay not too dear for a feast for worms: look into the grave, and see -what is the end of all your pleasant meats and drinks; of all your -curious, costly fare. You may see there the skulls cast up, and the ugly -hole of that mouth which devoured so many sweet, delicious morsels; but -there is none of the pleasure of it now left. Oh wonderful folly! that -men can so easily, so eagerly, so obstinately, waste their estates, and -neglect their souls, and displease their God, and in effect even sell -their hopes of heaven, for so small and sordid a delight, as the -pleasing of such a piece of flesh, that must shortly have so vile an -end! Was it worth so much care, and toil, and cost, and the casting away -of your salvation, to pamper that body a little while that must shortly -be such a loathsome carcass?[430] Methinks one sight of a skull or a -grave, should make you think gluttony and luxury madness. Eccles. vii. -2, "It is better to go to the house of mourning, than to the house of -feasting: for that is the end of all men, and the living will lay it to -heart." David saith of the wicked, "Let me not eat of their dainties;" -but, "let the righteous smite me and reprove me," Psal. cxli. 4, 5. So -dangerous a thing is feasting even among friends, where of itself it is -lawful, that Job thought it a season for his fears and sacrifice; Job i. -4, 5, "And his sons went and feasted in their houses every one his day, -and sent and called for their three sisters to eat and to drink with -them." But Job sacrificed for them, saying, "It may be my sons have -sinned, and cursed" (that is, thought provokingly, unreverently, -unholily, or contemptuously of) "God in their hearts. Thus did Job -continually." A funeral is a safer place for you than a feast. - -_Direct._ XIII. Go into the houses of the poor sometimes, and see what -provision they live upon, and what time they spend at meat; and then -bethink you, whether their diet or yours do tend more to the -mortification of fleshly lusts? and whether theirs will not be as -sweet as yours at the last? and whether mere riches should make so -great a difference in eating and drinking between them and you? I know -that where they want what is necessary to their health, it is lawful -for you to exceed them, and be thankful; but not so as to forget their -wants, nor so as to turn your plenty to excess. The very sight now and -then of a poor man's diet and manner of life would do you good: seeing -affecteth more than hearsay. - -_Direct._ XIV. Look upon the ancient christians, the patterns of -abstinence, and think whether their lives were like to yours. They -were much in fastings and abstinence, and strangers to gluttony and -excess; they were so prone to excess of abstinence, rather than excess -of meat, that abundance of them lived in wildernesses or cells, upon -roots, or upon bread and water: (from the imitation of whom, in a -formal, hypocritical manner, came the swarms of friars that are now in -the world:) and will you commend their holiness and abstinence, and -yet be so far from any serious imitation of them, that you will, in -gluttony and excess, oppose yourselves directly against them? - -I have now detected the odiousness of this sin, and told you if you -are willing how you may best avoid it: if all this will not serve, but -there be "any profane person among you like Esau, who for one morsel -of meat sold his birthright," Heb. xii. 16,[431] who for the pleasing -of his throat will sell his soul, let him know that God hath another -kind of cure for such: he may cast thee into poverty, where thou shalt -be a glutton only in desire, but not have to satisfy thy desire; he -may shortly cast thee into those diseases, which shall make thee -loathe thy pleasant fare, and wish thou hadst the poor man's fare and -appetite; and make thee say of all the baits of thy sensuality, "I -have no pleasure in them," Eccles. xii. 1. The case will be altered -with thee when all thy wealth, and friends, and greatness cannot keep -thy pampered carcass from corruption, nor procure thy soul a comfort -equal to a drop of water to cool thy tongue, tormented in the flames -of God's displeasure: then all the comfort thou canst procure from God -and conscience will be but this sad memento, "Remember that thou in -thy lifetime receivedst thy good things, and likewise Lazarus evil -things: but now he is comforted and thou art tormented," Luke xvi. 25. -James v. 1, 5, "Go to now, ye rich men; weep and howl for your -miseries that shall come upon you--Ye have lived in pleasure on the -earth, and been wanton; ye have nourished your hearts as in a day of -slaughter: ye have condemned and killed the just," &c. - -Yet after all this, I shall remember you that you run not into the -contrary extreme: place not more religion in external abstinence and -fastings than you ought: know your own condition, and how far either -fasting or eating is really a help or a hinderance to you in those -greater things which are their ends, and so far use them.[432] A -decaying body must be carefully supported: an unruly body must be -carefully subdued: the same medicines serve not for contrary tempers -and diseases: to think, that abstaining from flesh, and glutting -yourselves with fish and other meats, is acceptable to God; or that -mere abstaining so many hours in a week, and serving your appetite on -the rest, is meritorious; or that abstinence from meat will prove you -holy, without an abstinence from sin, all this is self-deluding error. -Nor must you raise a great many of perplexing scruples about all that -you eat or drink, to no edification, but merely to your vexation; but -in cheerful temperance preserve your health, and subdue concupiscence. - - - _Tit._ 2. _Directions against Drunkenness, and all Excess - of Drink._ - -I. The most that I have said against gluttony will serve against -excess of drink also, therefore I need not repeat it. Drunkenness, in -the largest sense, extendeth both to the affection and to the effect: -and so he is a drunkard (that is, reputatively, in the sight of God) -who would drink too much if he had it, and is not restrained by his -will, but by necessity. - -Drunkenness in the effect or act, is sometimes taken more largely, -sometimes more strictly. Largely taken, it signifieth all drinking to -excess to please the appetite. Two things here make up the crime: 1. -Love of the drink, or pleasing the appetite, which we call gulosity. -2. Excess in drinking; which excess may be in quantity or quality. - -Drunkenness strictly taken, signifieth drinking till reason have -received some hurt: and of this there be many degrees. He that hath in -the least degree disturbed his reason, and disabled or hindered it -from its proper office, is drunken in that degree: and he that hath -overturned it, or quite disabled it, is stark drunk, or drunk in a -greater degree. - -All excess of drink is sinful gulosity or sensuality, of the same nature -with gluttony, and falls under all my last reproofs and directions. And -in some persons that can sit it out, and bear much drink without -intoxication, the sin may be greater than in some others, that by a -smaller quantity are drunk by a surprise, before they are aware; but -yet, _caeteris paribus_, the overthrow of the understanding maketh the -sin to be much the greater; for it hath all the evil that the other -degrees have, with more. It is a voluptuous excess in drink to the -depravation of reason. Gulosity is the general nature of it: excess is -the matter: depravation of reason is its special form. - -It is excess of drinking, when you do drink more than, according to -the judgment of sound reason, doth tend to fit your body mediately or -immediately for its proper duty, without a greater hurt. Sometimes the -immediate benefit is most to be regarded (as, if a man had some -present duty of very great moment to perform). The present benefit -consisteth, 1. In the abatement of such a troublesome thirst or pain, -as hindereth you from doing your duty. 2. In adding that refocillation -and alacrity to the spirits, as maketh them fitter instruments for the -operations of the mind and body. That measure which doth one or both -of these without greater hurt is not too great. I say, without greater -hurt; because if any should in a dropsy or a fever prefer a little -present ease and alacrity before his health and life, it were excess. -Or if any man ordinarily drink more than nature will well digest, and -which causeth the inconcoction of his meat, and consequently -crudities, and consequently a dunghill of phlegm and vicious humours -fit to engender many diseases, this is excess of drinking, though he -feel it ease him and make him cheerful for the present time. And this -is the common case of most bibbers or tipplers that are not stark -drunkards: they feel a present ease from thirst, and perhaps a little -alacrity of spirits, and therefore they think that measure is no -excess, which yet tendeth to crudities and diseases, and the -destruction of their health and life. - -Therefore (except in some great, extraordinary case of necessity) it -is not so much the present, as the future foreseen effects, which must -direct you to know your measure. Reason can foresee, though appetite -cannot. Future effects are usually great and long; when present -effects may be small and short. He that will do that which tendeth to -the hurt of his health for the present easing or pleasing of his -thirsty appetite, doth sin against reason, and play the beast. You -should be so well acquainted with your bodies, and the means of your -own health, as to know first whether the enduring of the thirst, or -the drinking to quench it, is like to be the more hurtful to your -health, and more a hinderance to your duty. - -And for the present alacrity which strong drink bringeth to some, you -must foresee that you purchase it not at too dear a rate, by a longer -dulness or disablement afterwards: and take heed that you take not an -alien, counterfeit hilarity, consisting in mere sensual delight, for -that serenity and just alacrity of the spirits as doth fit you for -your duty. For this also is a usual (and wilful) self-deceit of -sensualists: they make themselves believe that a cup of sack or strong -drink giveth them a true assistant alacrity, when it only causeth a -sensual delight, which doth more hinder and corrupt the mind, than -truly further it in its duty: and differeth from true alacrity as -paint from beauty, or as a fever doth from our natural heat. - -You see then that intemperance in drinking is of two sorts: 1. -Bibbing, or drinking too much. 2. Drunkenness (in various degrees). -And these intemperate bibbers are of several sorts. (1.) Those, that -when they have over-heated themselves, or are feverish, or have any -ordinary diseased thirst, will please their appetites, though it be -to their hurt; and will venture their health rather than endure the -thirst. Though in fevers, dropsies, coughs, it should be the greatest -enemy to them, yet they are such beastly servants to their appetites, -that drink they must, whatever come of it: though physicians forbid -them, and friends dissuade them, they have so much of the brute and so -little of the man, that appetite is quite too hard for reason with -them. These are of two sorts: one sort keep the soundness of their -reason, though they have lost all the strength and power of it, for -want of a resolved will; and these confess that they should abstain, -but tell you, they cannot, they are not so much men. The other sort -have given up their very reason (such as it is) to the service of -their appetites: and these will not believe (till the cough, or gout, -or dropsy, &c. make them believe it) that their measure of drinking is -too much, or that it will do them hurt; but say, that it would hurt -them more to forbear it; some through real ignorance, and some made -willingly ignorant by their appetites. - -(2.) Another sort of bibbers there are, much worse than those, who -have no great, diseased thirst to excuse their gulosity, but call it a -thirst whenever their appetite would have drink; and use themselves -ordinarily to satisfy such an appetite, and drink almost as oft as the -throat desireth it, and say, it is but to quench their thirst; and -never charge themselves with intemperance for it. These may be known -from the first sort of bibbers by the quality of their drink: it is -cold small beer that the first sort desire, to quench a real thirst; -when reason bids them endure it, if other means will not quench it. -But it is wine, or strong drink, or some drink that hath a delicious -gust, which the second sort of bibbers use, to please the appetite, -which they call their thirst. And of these luxurious tipplers, next to -stark drunkards, there are also divers degrees, some being less -guilty, and some more.[433] - -1. The lowest degree are they that will never ordinarily drink but at -meals: but they will then drink more than nature requireth, or than is -profitable to their health. - -2. The second degree are they, that use to drink between meals, when -their appetite desireth it, to the hindering of concoction, and the -increase of crudities and catarrhs, and to the secret, gradual -vitiating of their humours, and generating of many diseases; and this -without any true necessity, or the approbation of sound reason, or any -wise physician: yet they tipple but at home, where you may find the -pot by them at unseasonable times. - -3. The third degree are many poor men that have not drink at home, and -when they come to a gentleman's house, or a feast, or perhaps an -alehouse, they will pour in for the present to excess, though not to -drunkenness, and think it is no harm, because it is but seldom; and they -drink so small drink all the rest of the year, that they think such a -fit as this sometimes is medicinal to them, and tendeth to their health. - -4. Another rank of bibbers are those, that though they haunt not -alehouses or taverns, yet have a throat for every health or pledging -cup that reacheth not to drunkenness; and use ordinarily to drink many -unnecessary cups in a day to pledge (as they call it) those that drink -to them; and custom and compliment are all their excuse. - -5. Another degree of bibbers are common alehouse haunters, that love -to be there, and to sit many hours perhaps in a day, with a pot by -them, tippling, and drinking one to another. And if they have any -bargain to make, or any friend to meet, the alehouse or tavern must be -the place, where tippling may be one part of their work. - -6. The highest degree are they, that are not apt to be stark drunk, -and therefore think themselves less faulty, while they sit at it, and -make others drunk, and are strong themselves to bear away more than -others can bear. They have the drunkard's appetite, and measure, and -pleasure, though they have not his giddiness and loss of wit. - -(3.) And of those that are truly drunken also, there are many degrees -and kinds. As some will be drunk with less and some with more; so some -are only possessed with a little diseased levity, and talkativeness, -more than they had before: some also have distempered eyes, and -stammering tongues: some also proceed to unsteady, reeling heads, and -stumbling feet, and unfitness for their callings: some go further, to -sick and vomiting stomachs, or else to sleepy heads: and some proceed -to stark madness, quarrelling, railing, bawling, hooting, ranting, -roaring, or talking nonsense, or doing mischief: the furious sort -being like mad dogs that must be tied; and the sottish, prating, and -spewing sort being commonly the derision of the boys in the streets. - -II. Having told you what tippling and drunkenness is, I shall briefly -tell you their causes; but briefly, because you may gather most of -them from what is said of the causes of gluttony. 1. The first and -grand causes are these three concurrent: a beastly, raging appetite or -gulosity; a weakness of reason and resolution to rule it; and a want -of faith to strengthen reason, and of holiness to strengthen -resolution. These are the very cause of all. - -2. Another cause is, their not knowing that their excess and tippling is -really a hurt or danger to their health. And they are ignorant of this -from many causes. One is, because they have been bred up among ignorant -people, and never taught to know what is good or bad for their own -bodies, but only by the common talk of the mistaken vulgar. Another is, -because their appetite so mastereth their very reason, that they can -choose to believe that which they would not have to be true. Another -reason is, because they are of healthful bodies, and therefore feel no -hurt at present, and presume that they shall feel none hereafter, and -see some abstemious persons weaker than they (who began not to be -abstemious till some chronical disease had first invaded them). And thus -they do by their bodies just as wicked men do by their souls: they judge -all by present feeling, and have not wisdom enough to take things -foreseen into their deliberation and accounts: that which will be a -great while hence they take for nothing, or an uncertain something next -to nothing. As heaven and hell move not ungodly men, because they seem a -great way off; so, while they feel themselves in health, they are not -moved with the threatening of sickness: the cup is in their hands, and -therefore they will not set it by, for fear of they know not what, that -will befall them you know not when. As the thief that was told he should -answer it at the day of judgment, said, he would take the other cow too, -if he should stay unpunished till then; so these belly-gods think, they -will take the other cup, if they shall but stay till so long hence. And -thus because this temporal punishment of their gulosity is not speedily -exercised, the hearts of men are fully set in them to please their -appetites. - -3. Another cause of tippling and drunkenness is, a wicked heart, that -loveth the company of wicked men, and the foolish talk, and cards, and -dice, by which they are entertained. One sin enticeth down -another:[434] it is a delight to prate over a pot, or rant and game, -and drive away all thoughts that savour of sound reason, or the fear -of God, or the care of their salvation. Many of them will say, it is -not for love of the drink, but of the company, that they use the -alehouse; an excuse that maketh their sin much worse, and showeth them -to be exceeding wicked. To love the company of wicked men, and love to -hear their lewd and idle, foolish talk, and to game and sport out your -time with them, besides your tippling, this showeth a wicked, fleshly -heart, much worse than if you loved the drink alone. Such company as -you love best, such are your own dispositions: if you were no tipplers -or drunkards, it is a certain sign of an ungodly person, to love -ungodly company better than the company of wise and godly men, that -may edify you in the fear of God. - -4. Another cause of tippling is idleness, when they have not the -constant employments of their callings to take them up. Some of them -make it their chief excuse that they do it to pass away the time. -Blind wretches! that are so near eternity, and can find no better uses -for their time. To these I spoke before, chap. v. part i. - -5. Another cause is the wicked neglect of their duties to their own -families; making no conscience of loving their own relations, and -teaching them the fear of God; nor following their business: and so they -take no pleasure to be at home; the company of wife, and children, and -servants is no delight to them, but they must go to an alehouse or -tavern for more suitable company. Thus one sin bringeth on another. - -6. Another cause is the ill management of matters at home with their -own consciences; when they have brought themselves into so terrible -and sad a case, that they dare not be much alone, nor soberly think of -their own condition, nor seriously look towards another world; but fly -from themselves, and seek a place to hide them from their consciences, -forgetting that sin will find them out. They run to an alehouse, as -Saul to his music, to drink away melancholy, and drown the noise of a -guilty, self-accusing mind; and to drive away all thoughts of God, and -heaven, and sin, and hell, and death, and judgment, till it be too -late. As if they were resolved to be damned, and therefore resolved -not to think of their misery nor the remedy. But though they dare -venture upon hell itself, the sots dare not venture upon the serious -thoughts of it! Either there is a hell, or there is none: if there be -none, why shouldst thou be afraid to think of it? If there be a hell, -(as thou wilt find it if thou hold on but a little longer,) will not -the feeling be more intolerable than the thoughts of it? And is not -the fore-thinking on it a necessary and cheap prevention of the -feeling? Oh how much wiser a course were it to retire yourselves in -secret, and there look before you to eternity, and hear what -conscience hath first to say to you concerning your life past, your -sin and misery, and then what God hath to say to you of the remedy. -You will one day find, that this is a more necessary work, than any -that you had at the alehouse, and that you had greater business with -God and conscience, than with your idle companions. - -7. Another cause is the custom of pledging those that drink to you, and -of drinking healths, by which the laws of the devil and the alehouse do -impose upon them the measures of excess, and make it their duty to -disregard their duty to God: so lamentable a thing it is, to be the -tractable slaves of men, and intractable rebels against God! Plutarch -mentions one that being invited to a feast, made a stop when he heard -that they compelled men to drink after meat, and asked whether they -compelled them to eat too? apprehending that he went in danger of his -belly. And it seems to be but custom that maketh it appear less -ridiculous or odious to constrain men to drinking than to eating. - -8. Another great cause of excess is, the devil's way of drawing them on -by degrees: he doth not tempt them directly to be drunk, but to drink -one cup more, and then another and another, so that the worst that he -seemeth to desire of them is, but to "drink a little more." And thus, as -Solomon saith of the fornicator, they yield to the flatterer, and go on -as the "ox to the slaughter, and as the fool to the correction of the -stocks, till a dart strike through his liver; as a bird hasteth to the -snare, and knoweth not that it is for his life," Prov. vii. 21-23. - -III. The greatness of this sin appeareth in what is said before of -gluttony. More specially, 1. Think how base a master thou dost serve, -being thus a slave to thy throat. What a beastly thing it is, and -worse than beastly! for few beasts but a swine will be forced to drink -more than doth them good. How low and poor is that man's reason that -is not able to command his throat! - -2. Think how thou consumest the creatures of God, that are given for -service, and not for gulosity and luxury. The earth shall be a witness -against thee, that it bore that fruit for better uses, which thou -mispendest on thy sin. Thy servants and cattle that labour for it -shall be witnesses against thee. Thou offerest the creatures of God as -a sacrifice to the devil, for drunkenness and tippling is his service. -It were less folly to do as Diogenes did, who, when they gave him a -large cup of wine, threw it under the table that it might do him no -harm. Thou makest thyself like caterpillars, and foxes, and wolves, -and other destroying creatures, that live to do mischief, and consume -that which should nourish man; and therefore are pursued as unfit to -live. Thou art to the commonwealth as mice in the granary, or weeds in -the corn. It is a great part of the work of faithful magistrates to -weed out such as thou. - -3. Thou robbest the poor, consuming that on thy throat which should -maintain them. If thou have any thing to spare, it will comfort thee -more at last, to have given it to the needy, than that a greedy throat -devoured it. The covetous is much better in this than the drunkard and -luxurious; for he is a gatherer, and the other is a scatterer.[435] -The commonwealth maintaineth a double or treble charge in such as thou -art. As the same pasture will keep many sheep which will keep but one -horse; so the same country may keep many temperate persons, which will -keep but a few gluttons and drunkards. The worldling makes provision -cheaper by getting and sparing; but the drunkard and glutton make it -dearer by wasting. The covetous man, that scrapeth together for -himself, doth ofttimes gather for one that will pity the poor when he -is dead, Prov. xxviii. 8; but the drunkard and riotous devour it while -they are alive. One is like a hog that is good for something at last, -though his feeding yield no profit while he liveth; the other is like -devouring vermin, that leave nothing to pay for what they did consume. -The one is like a pike among the fishes, who payeth when he is dead -for that which he devoured alive; but the other is like the sink or -channel, that repayeth you nothing but stink and dirt, for all that -you cast into it. - -4. Thou drawest poverty and ruin upon thyself. Besides the value which -thou wastest, God usually joineth with the prodigal by his judgments, -and scattereth as fast as he. Prov. xxi. 17, "He that loveth pleasure -shall be a poor man: he that loveth wine and oil shall not be rich." -"There is that scattereth and yet increaseth," Prov. xi. 24. But this -is not the issue of thy scattering. Prov. xxiii. 19-21, "Hear thou, my -son, and be wise, and guide thy heart in the way. Be not amongst -wine-bibbers, amongst riotous eaters of flesh: for the drunkard and -the glutton shall come to poverty, and drowsiness shall clothe a man -with rags."[436] - -5. Thou art an enemy to thy family. Thou grievest thy friends. Thou -impoverishest thy children, and robbest those whom thou art bound to -make provision for. Thou fillest thy house with discontents and -brawlings, and banishest all quietness and fear of God. A discontented -or a brawling wife, and ragged, dissolute, untaught children, are often -signs that a drunkard or riotous person is the master of the family. - -6. Thou art a heinous consumer of thy precious time. This is far worse -than the wasting of thy estate. Oh that thou didst but know, as thou -shalt know at last, what those hours are worth, which thou wastest over -thy pots! and how much greater work thou hadst to lay it out upon! How -many thousands in hell are wishing now in vain, that they had those -hours again to spend in prayer and repentance which they spent in the -alehouse, and senselessly cast away with their companions in sin! Is the -glass turned upon thee, and death posting towards thee, to put an end to -all thy time, and lay thee where thou must dwell for ever; and yet canst -thou sit tippling and prating away thy time, as if this were all that -thou hadst to do with it? Oh what a wonder of sottishness and stupidity -is a hardened sinner, that can live so much below his reason! The -senses' neglect of thy soul's concernment, and greater matters, is the -great part of thy sin, more than the drunkenness itself. - -7. How base a price dost thou set upon thy Saviour and salvation, that -wilt not forbear so much as a cup of drink for them! The smallness of -the thing showeth the smallness of thy love to God, and the smallness -of thy regard to his word and to thy soul. Is that loving God as God, -when thou lovest a cup of drink better? Art thou not ashamed of thy -hypocrisy, when thou sayest thou lovest God above all, when thou -lovest him not so well as thy wine and ale? Surely he that loveth him -not above ale, loveth him not above all! Thy choice showeth what thou -lovest best, more certainly than thy tongue doth. It is the dish that -a man greedily eateth of that he loveth, and not that which he -commendeth but will not meddle with. God trieth men's love to him, by -their keeping his commandments.[437] It was the aggravation of the -first sin, that they would not deny so small a thing as the forbidden -fruit, in obedience to God! And so it is of thine, that wilt not leave -a forbidden cup for him! O miserable wretch! dost thou not know that -thou canst not be Christ's disciple, if thou forsake not all for him, -and hate not even thy life in comparison of him, and wouldst not -rather die than forsake him? Luke xiv. 26, 33. And art thou like to -lay down thy life for him that wilt not leave a cup of drink for him? -Canst thou burn at a stake for him, that canst not leave an alehouse, -or vain company, or excess for him? What a sentence of condemnation -dost thou pass upon thyself! Wilt thou sell thy God and thy soul for -so small a matter as a cup of drink? Never delude thyself to say, I -hope I do not so, when thou knowest that God hath told thee in his -word, that "drunkards shall not inherit the kingdom of God," 1 Cor. -vi. 10. Nay, God hath commanded those that will come to heaven, to -have no familiarity with thee upon earth; "no, not so much as to eat" -with thee! 1 Cor. v. 11. Read what Christ himself saith, Matt. xxiv. -48-51, "But if that evil servant shall say in his heart, My lord -delayeth his coming, and shall begin to smite his fellow-servants, and -to eat and to drink with the drunken, the lord of that servant shall -come in a day when he looketh not for him, and in an hour that he is -not aware of, and shall cut him asunder, and appoint him his portion -with the hypocrites: there shall be weeping and gnashing of teeth." -Read Deut. xxix. 19, 20: If when thou "hearest the words of God's -curse, thou bless thyself in thy heart, saying, I shall have peace, -though I walk in the imagination of my heart, to add drunkenness to -thirst; the Lord will not spare that man, but then the anger of the -Lord and his jealousy shall smoke against him, and all the curses that -are written in this book shall lie upon him, and the Lord shall blot -out his name from under heaven, and the Lord shall separate him to -evil." Thou seest here how God will spice thy cups. - -8. Thou art the shame of human nature:[438] thou representest man in -the likeness of a beast, and worse; as if he were made but instead of -a barrel or a sink: look on a drunkard filthing and spewing, and -reeling and bawling, and see if he be not uglier than a brute! Thou -art a shame to thy own reason, when thou showest the world, that it -cannot so much as shut thy mouth, nor prevail with thee in so small a -thing. Wrong not reason so much as to call thyself rational; and wrong -not mankind so much as to call thyself a man: _Non homo sed amphora_, -said one of Bonosus the drunken emperor when he was hanged: It is a -barrel and not a man. - -9. Thou destroyest that reason which is the glory of thy nature, and -the natural part of the image of God upon thy mind. If thou shouldst -deface the king's arms or image in any public place, and set in the -stead of it the image of a dog, would it not be a traitorous contempt? -how much worse is it to do thus by God! If thou didst mangle and -deform thy body, it were less in this respect; for it is not thy body, -but thy soul, that is made after the image of God: hath God given thee -reason for such high and excellent ends and uses, and wilt thou dull -it and drown it in obedience to thy throat? Thy reason is of higher -value than thy house, or land, or money, and yet thou wilt not cast -them away so easily! Had God made thee an idiot, or mad and lunatic, -thy case had been to be pitied: but to make thyself mad, and despise -thy manhood, deserveth punishment. It is the saying of Basil; -Involuntary madness deserveth compassion, but voluntary madness, the -sharpest whips. Prov. xix. 29, "Judgments are prepared for scorners, -and stripes for the fool's back;" especially for the voluntary fool: -he that will make himself a beast or a mad-man, should be used by -others like a beast or a mad-man, whether he will or not. - -10. Thou makest thyself unfit for any thing that is good. Oh how unfit -art thou to read, or hear, or meditate on the word of God! how unfit -to pray! how unfit to receive the holy sacrament! what a dreadful -thing is it to think of a drunken man speaking to God in prayer![439] -Thy best posture till thou art sober is to be asleep: for then thou -dost least hurt, and thou art made uncapable of doing good; yea, and -of receiving any good from others; thou art not so much as capable of -reproof or counsel: he that should cast pearls before such a swine, -and offer to speak to thee for the good of thy soul, would but -dishonour the name and word of God. As it is said of a drunkard, that -when one rebuked him, saying, Art thou not ashamed to be thus drunken, -replied, Art thou not ashamed to talk to a man that is drunken? it is -a shame to the man that would cure thee by reason, when thou hast -thrown away thy reason. And if thou have but a merry cup, and thinkest -thyself the fitter for thy duty, yea, if thou do it well, as to the -outward appearance, as the principle is false and base, so thou -deservest blame for casting thy work upon so great a hazard. As -Sophocles said of an orator that wrote well when he was half drunken, -Though he did it well, he did it ignorantly and in uncertainty; for -thy levity weakeneth thy judgment, and thou dost the good thou dost -but at a venture; as a passionate man may speak well, but it is -unlikely and uncertain; and therefore no thanks to him that it fell -not out to be worse. - -Thou disposest thyself to almost every sin.[440] Drunkenness breaketh -every one of the commandments, by disposing men to break them all. It -disableth them to the duties of the first commandment above all, viz. -to know God, and believe, and trust, and love him: it utterly -unfitteth men for the holy worship required in the second commandment, -as I have showed: he that hateth the guilt of former sin, in his -worshippers, hateth present wickedness much more. Prov. xxi. 27, "The -sacrifice of the wicked is abomination: how much more when he bringeth -it with a wicked mind." Idolatry, and wantonness, and excess in eating -and drinking, usually dispose to one another. See 1 Cor. x. 7. -Sacrifices of mirth and joviality, and gluttony and drunkenness, are -fit for idols and devils, but unfit for God! And therefore commonly we -find that it is the drunkards and riotous people in every town, that -are the great enemies to the preaching of the gospel, and to all holy -exercises, and to all that fear God, and will not be as mad as they: -when there is a sacrifice to be offered to Bacchus, and any merry -meeting where potting and feasting, and dancing and roaring, is to be -the game, there it is that the ministers and servants of Christ are -slandered, and scorned, and railed at.[441] There it is that hellish -reproach of godliness, like the devil's cannons, are let fly without -control (though through God's mercy they have more powder than bullet, -and do little execution). There it is that the devil sitteth as -president in his council, plotting what to do against the people and -ways of Christ. And though it be drunken, sottish counsel, it is the -fitter for his business; for it is a brutish thunderbolt that he hath -to cast; a senseless, furious work that he hath to do; and no other -instruments will serve his turn. He hath a plot to blow up the -reputation and honour of serious godliness; but he that setteth fire -to his train must withal blow up himself: and none is so fit for this -work as a drunkard or a sensual sot: few others will venture to cast -their own souls into the fire of hell, that they may procure a little -stinking breath to be blown into the faces of the godly; few others -would set their own houses on fire, that they may trouble God's -servants by the smoke. Their very work is to do as those in Dan. iii. -to cast the servants of Christ into those flames, which must devour -those that cast them in, and must scarce touch a thread of the -garments, or a hair of the head, of those for whom it was -prepared:[442] and who would do this, that knew what he did, and were -well in his wits? must he not be first made drunk that doth it? Also -drunkenness disposeth you to swearing, and blaspheming, and perjury, -and speaking contemptuously and unreverently of God, and to speak -profanely and jestingly of the Scripture: and thus "fools make a mock -of sin," Prov. xiv. 9. You are good for none of the holy exercises of -the Lord's day: that is the day that you must defile with your filthy -sin; the day in which God sendeth abroad his gracious invitations, and -the devil his wicked incitations; in which God giveth most of his -grace, and the devil infecteth most with sin; in which God is best -served by his sincere ones, and the devil is most served by his -impious ones.[443] And you dispose yourselves to sin against your -governors: you have no hold of tongue or action when you are drunken. -How many in their drunkenness have reproached and abused father and -mother; and spoken treason against their king, or reviled magistrates -and superiors; and perhaps attempted and done mischief as well as -spoken it! If you are superiors, how unfit are you to judge or govern! -Is it not lawful for any to appeal from you, as the woman did from -Philip drunk to Philip sober? You will be apter to abuse your -inferiors than well to govern them. Also drunkenness destroyeth -civility, justice, and charity. It inflameth the mind with anger and -rage; it teacheth the tongue to curse, and rail, and slander; it makes -you unfaithful, and uncapable of keeping any secret, and ready to -betray your chiefest friend, as being master neither of your mind, or -tongue, or actions. Drunkenness hath made men commit many thousand -murders; it hath caused many to murder themselves, and their nearest -relations; many have been drowned by falling into the water, or broke -their necks with falling from their horses, or died suddenly by the -suffocation of nature. It draweth men to idleness, and taketh them off -their lawful calling: it maketh a multitude of thieves, by breeding -necessity, and imboldening to villany. It is a principal cause of lust -and filthiness, and the great maintainer of whoredoms; and taketh away -all shame, and fear, and wit, which should restrain men from this or -any sin: what sin is it that a drunken man may not commit? no thanks -to him that he forbeareth the greatest wickedness! Cities and kingdoms -have been betrayed by drunkenness; many a drunken garrison hath let in -the enemy. There is no confidence to be put in a drunken man; nor any -mischief that he is secure from. - -12. Lastly, Thou sinnest not alone, but temptest others with thee to -perdition. It is the great crime of Jeroboam that he made Israel to -sin. The judgment of God determineth those men to death, that not only -do wickedness, "but have pleasure in them that do it," Rom. i. 32. And -is not this thy case? Art thou not Satan's instrument to tempt others -with thee to waste their time, and neglect their souls, and abuse God -and his creatures? Yea, some of you glory in your shame, that you have -drunk down your companions, and carried it away (the honour of a -sponge or a tub, which can drink up or hold liquor as well as you). -And what is that man worthy of, that would thus transform himself and -others into such monsters of iniquity? - -IV. Next let us hear the drunkard's excuses (for even drunkenness will -pretend to reason, and men will not make themselves mad without an -argument to justify it). I. Saith the tippler, I take no more than -doth me good: you allow a man to eat as much as doth him good, and why -not to drink as much? No man is fitter to judge this than I, for I am -sure I feel it do me good. - -_Answ._ What good dost thou mean, man? Doth it fit thee for holy -thoughts, or words, or deeds? Doth it help thee to live well, or fit -thee to die well? Art thou sure that it tendeth to the health of thy -body? Thou canst not so say without the imputation of folly or -self-conceitedness, when all the wise physicians in the world do hold -the contrary. No, it doth as gluttony doth; it pleaseth thee in the -drinking, but it filleth thy body with crudities and phlegm, and -prepareth for many mortal sicknesses: it maketh thy body like grounds -after a flood, that are covered with stinking slime; or like fenny -lands that are drowned in water, and bear no fruit; or like grounds -that have too much rain, that are dissolved to dirt, but are unfit for -use. It maketh thee like a leaking ship, that must be pumped and -emptied, or it will sink; if thou have not vomits or purges to empty -thee, thou wilt quickly drown or suffocate thy life. As Basil saith, a -drunkard is like a ship in a tempest, when all the goods are cast -overboard to disburden it lest it sink. Physicians must pump thee, or -disburden thee, or thou wilt be drowned; and all will not serve if -thou hold on to fill it up again; for intemperance maketh most -diseases uncurable. An historian speaketh of two physicians that -differed in their prognostics about a patient; one forsook him as -uncurable; the other undertook him as certainly curable; but when he -came to his remedies, he prescribed him so strict abstinence as he -would not undergo: and so they agreed in the issue; when one judged -him uncurable because intemperate, and the other curable if he would -be temperate. Thou that feelest the drink do thee good, dost little -think how the devil hath a design in it, not only to have thy soul, -but to have it quickly; that the mud-walls of thy body being washed -down may not hold it long. And I must tell thee that thou hast cause -to value a good physician for greater reasons than thy life, and art -more beholden to him than many others; even that he may help to keep -thy soul out of hell a little longer, to see "if God will give thee -repentance," that thou "mayst escape out of the snare of the devil, -who taketh thee captive at his will," 2 Tim. ii. 25, 26. As AElian -writeth of king Antigonus, that having great respect for Zeno the -philosopher, he once met him when he was in drink, and embracing him, -urged him to ask of him what he would, and bound himself with many -oaths to give it him. Zeno thanked him, and the request he made to him -was, that he would go home and vomit. To tell him that he more needed -to be disburdened of his drink, than he himself did need his gifts. -The truth is, the good that thou feelest the drink do thee is but the -present pleasing of thy appetite, and tickling thy fantasy by the -exhilarating vapours: and so the glutton, and the whoremonger, and -every sensual wretch will say, that he feeleth it do him good; but God -bless all sober men from such a good. So the gamester feeleth the -sport do him good; but perhaps he is quickly made a beggar by it. It -is reason and faith, and not thy appetite or present feeling, that -must tell thee what and how much doth thee good. - -_Object._ II. But I have heard some physicians say, that it is -wholesome to be drunk sometimes. - -_Answ._ None but some sot, that had first drank away his own -understanding. I have known physicians that have been drunkards -themselves, and they have been apt to plead for their own vice; but they -quickly killed themselves, and all their skill could not save their -lives from the effects of their own bestiality; even as the knowledge -and doctrine of a wicked preacher will not save his soul, if he live -contrary to his profession. And what if the vomiting of a drunkard did -him some good with all the harm? Are there not easier, safer, lawfuller -means enough to do the same good without the harm? He is a brute -himself, and not a physician, that knoweth no better remedy than this. -But thy conscience telleth thee, this is but a false excuse. - -_Object._ III. But I wrong nobody in my drink; the hurt is my own. - -_Answ._ No thanks to thee if thou wrong nobody: but read over the former -aggravations, and then justify thyself in this if thou canst. It seems -thou makest nothing of wronging God by disobedience. But suppose it be -no one's hurt but thy own: dost thou hate thyself? is thy own hurt -nothing to thee? what! dost make nothing of the damning of thy own soul? -whom wilt thou love if thou hate thyself? It is the aggravation of this -sin, as well as fornication, 1 Cor. vi. 18, that it is against your own -bodies, and much more as against your own souls. - -_Object._ IV. But I was but merry, I was not drunken. - -_Answ._ It were well for you if God would stand to your names and -definitions, and take none for a sinner that taketh not himself for one. -There are several degrees of drunkenness short of the highest degree. -And if your reason was not disturbed, yet the excess of drink only, and -tippling, and gulosity, will prove a greater sin than you suppose. - -_Object._ V. But I drink but a little; but my head is weak and a -little overturneth it. - -_Answ._ If you know that beforehand, you are the more unexcusable, -that will not avoid that measure which you know you cannot bear. If -you knew that less poison will kill you than another, you would be -the more fearful of it, and not the less. - -_Object._ VI. But I have a thirst upon me, and I take no more than -will quench it. - -_Answ._ So the whoremonger saith, he hath a lust upon him, and he -taketh no more than will quench it. And the malicious man that beateth -you or undoes you, may say, that he hath a passion upon him, and he -taketh no more revenge on you than satisfieth it. But if you add -drunkenness to thirst, read your doom again, Deut. xxix. 19. If it be -a natural, moderate thirst, moderation will satisfy it; if it be a -diseased thirst, as in a fever or dropsy, the physician must direct -you in the cure; and small drink is fitter for a thirst than strong: -but if it be the thirst of a drunkard's raging appetite, that hath -been used to be pleased, and therefore is loth to be denied, you had -best quench it upon better and cheaper terms, than the displeasing God -and damning your souls; lest you find it more troublesome in the -flames of hell, to want a drop of water for your tongues, than it -would have been to have bridled a beastly appetite.[444] And lest you -then cry out as Lysimachus, when thirst forced him to yield to the -Scythians for a little drink, _Quam brevis voluptatis gratia, quantum -felicitatis amisi_! For how short a pleasure did I lose so great -felicity! Take heed of reasoning your souls into impenitence. - -_Quest._ I. Is it not lawful to drink when we are thirsty, and know of -no harm that it is like to do us, seeing thirst telleth us what the -stomach needeth? - -_Answ._ A beast may do so, that hath no higher faculty to guide him. -And a man may take in the consideration of his thirst to guide his -reason in judging of the due quantity and time; but not otherwise. A -man must never drink to please his appetite, either against reason, or -without it. And no man must so captivate his reason to sense, as to -think that his appetite is his principal rule or guide herein; nor be -so brutish as to know no otherwise what doth him good or hurt, but by -his present feeling; sometimes true reason may tell a man, that thirst -is a sign that drink is needful to his health, and then he may take -it. Sometimes (and commonly with blockish people) pleasing a thirst -may hurt their health, and they are so foolish that they do not know -it; either because they are ignorant of such things, or because their -appetite maketh them unwilling to believe it, till they feel it; and -because they judge only by the present effects: so a man may kill -himself with drinking cold drink in a heat, in some fevers, in a -dropsy, a cough, cachexy, &c. And excess doth insensibly vitiate the -blood, and heap up matter of many diseases which are incurable, before -the sot will believe that drinking when he was thirsty did him any -harm. If really it will do no harm, you may drink when you are thirsty -(because it will do good). But if it will quench natural heat and -hinder concoction, and breed diseases through unseasonableness, or ill -quality, or excess, it is neither your thirst, nor your sottish -ignorance of the hurt, that will excuse you from the sin, or prevent -the coughs, stone, gout, cholic, swellings, palsies, agues, fevers, or -death, which it will bring. - -_Quest._ II. Is it not lawful to drink a health sometimes when it would -be ill-taken to refuse it, or to be uncovered while others drink it? - -_Answ._ Distinguish between, 1. Drinking measurably as you need it, -and unmeasurably when you need it not. 2. Between the foreseen -effects; and doing it ordinarily, or when it will do hurt, or -extraordinarily, when it will more prevent hurt. And so I conclude, - -1. It is unlawful to drink more than is good for your health, by the -provocation of other men. - -2. It is unlawful to do that which tempteth and encourageth others to -drink too much. And so doth the custom of pledging healths, especially -when it is taken for a crime to deny it. - -3. Therefore the ordinary pledging or drinking of such healths is -unlawful, because it is the scandalous hardening of others in their -sin unto their ruin. - -4. But if we fall in among such furious beasts as would stab a man if -he did not drink a health, it is lawful to do it to save one's life, -as it is to give a thief my purse; because it is a sin not simply evil -of itself to drink that cup, but by accident, which a greater accident -may preponderate. - -5. Therefore any other accident beside the saving of your life, which -will really preponderate the hurtful accident, may make it lawful; as -possibly in some cases and companies the offence given by denying it -may be such as will do more hurt far, than yielding would do. (As if a -malignant company would lay one's loyalty to the king upon it, &c.) - -6. Christian prudence therefore (without carnal compliance) must be -always the present decider of the case, by comparing the good and evil -effects. - -7. To be bare when others lay the honour of the king or superiors upon -it, is a ceremony that on the aforesaid reason may be complied with. - -8. When to avoid a greater evil we are extraordinarily put on any such -ceremony, it is meet that we join such words (where we have liberty) -as may prevent the scandal, or hardening any present in sin. - -9. And it is a duty to avoid the company which will put us upon such -inconveniences, as far as our calling will allow us. - -V. But because it is the drunkard's heart or will that needs -persuasion, more than his understanding needs direction, I shall -before the directions yet endeavour his fuller conviction, if he will -but read, and consider soberly, (if ever he be sober,) these following -questions, and not leave them till he answer them to the satisfaction -of his own conscience. - -_Quest._ I. Dost thou know that thou art a man? and what a man is? -Dost thou know that reason differenceth him from a beast that is ruled -by appetite and hath no reason? If thou do, let thy reason do its -office, and do not drown it, or set the beast above it. - -_Quest._ II. Dost thou believe that there is a God that is the -Governor of the world, or not? If not, tell me how thou camest to be a -man? And how came thy tongue and palate to taste thy drink or meat, -any more than thy finger? Look on thy finger and on thy tongue, and -thou canst see no reason why one should taste and not the other? If -thou live in the midst of such a world, which he hath made and daily -governeth, and yet believest not that there is a God, thou art so much -worse already than drunk or mad, that it is no wonder if thou be a -drunkard. But if thou do believe indeed that there is a God, hear -further, thou stupid beast, and tremble! Is he the Governor of heaven -and earth, and is he not worthy to be the Governor of thee? Is all the -world at his disposal, and is he not worthy to dispose of thy throat -and appetite? Are crowns, and kingdoms, heaven, and hell, at his -disposal and will, and is he not worthy to be master of thy cup and -company? wilt thou say to him by thy practice, go rule sun and moon, -and rule all the world, except my appetite and my cup? - -_Quest._ III. Dost thou verily believe that God is present with thee, -and seeth and heareth all that is done and said among you? If not, -thou believest not that he is God! For he that is absent, and -ignorant, and is not infinite, omnipresent, and omniscient, is not -God; and if God be not there, thou art not there thyself; for what can -uphold thee, and continue thy life, and breath, and being? But if thou -believe that God is present, darest thou drink on, and darest thou -before him waste thy time, in prating over a pot with thy companions? - -_Quest._ IV. Tell me, dost thou believe that the holy Scripture is -true? If thou do not, no wonder if thou be a drunkard.[445] But if -thou do, remember that then it is true, that "drunkards shall not -inherit the kingdom of God," 1 Cor. vi. 10. And then mark what the -Scripture saith, Isa. xxi. 1, "Woe to the crown of pride, to the -drunkards of Ephraim." Hab. ii. 15, "Woe to him that giveth his -neighbour drink, that puttest thy bottle to him and makest him drunk -also." Isa. v. 11, "Woe to them that rise up early in the morning that -they may follow strong drink, that continue till night till wine -inflame them: and the harp, and the viol, and the tabret, and the -pipe, and wine, are in their feasts, but they regard not the work of -the Lord, nor consider the operation of his hands." Ver. 22, "Woe unto -them that are mighty to drink wine, and men of strength to mingle -strong drink." Prov. xxxi. 4-6, "It is not for kings to drink wine, -nor for princes strong drink; lest they drink and forget the law, and -pervert the judgment of any of the afflicted: give strong drink to him -that is ready to perish, and wine to those that be of heavy hearts." -See Amos vi. 6. Luke xxi. 34, "Take heed to yourselves, lest at any -time your hearts be overcharged with surfeiting, and drunkenness, and -cares of this life, and so that day come upon you unawares." Rom. -xiii. 13, 14, "Not in gluttony and drunkenness, not in chambering and -wantonness, not in strife and envying; but put ye on the Lord Jesus -Christ, and make no provision for the flesh to satisfy the lusts -thereof." Prov. xx. 1, "Wine is a mocker; strong drink is raging; and -whosoever is deceived thereby is not wise." Prov. xxiii. 29-32, "Who -hath woe? who hath sorrow? who hath contentions? who hath babbling? -who hath wounds without cause? who hath redness of eyes? They that -tarry long at the wine, they that go to seek mixed wine. Look not thou -upon the wine when it is red, when it giveth his colour in the cup, -when it moveth itself aright: at the last it biteth like a serpent, -and stingeth like an adder. Thine eyes shall behold strange women, and -thine heart shall utter perverse things: yea, thou shalt be as he that -lieth down in the midst of the sea, or as he that lieth upon the top -of a mast." Hos. iv. 11, "Whoredom, and wine, and new wine take away -the heart." Joel i. 5, "Awake, ye drunkards, and weep and howl, all ye -drinkers of wine," &c. If thou do indeed believe the word of God, why -do not such passages make thee tremble? - -_Quest._ V. Dost thou consider into how dangerous a case thou puttest -thyself when thou art drunk, or joinest thyself with drunkards? What -abundance of other sins thou art liable to? And in what peril thou art -of some present judgment of God? Even those examples in Scripture -which encourage thee should make thee tremble. To think that even a -Noah that was drunken but once, is recorded to his shame for a -warning unto others. How horrid a crime even Lot fell into by the -temptations of drunkenness! How Uriah was made drunk by a David to -have hid his sin! 2 Sam. xi. 13. How David's son Amnon, in God's just -revenge, was murdered by his brother Absalom's command, when "his -heart was merry with wine," 2 Sam. xiii. 28. How Nabal was stricken -dead by God after his drunkenness, 1 Sam. xxv. 36-38. How king Elah -was murdered as he was drinking himself drunk, 1 Sam. xvi. 9. And how -the terrible hand appeared writing upon the wall to king Belshazzar in -his carousing, to signify the loss of his kingdoms, and that very -night he was also slain, Dan. v. 1, 30. Thou seest God spareth not -kings themselves, that one would think might be allowed more pleasure: -and will he spare thee? Prov. xxxi. 4, 5, "It is not for kings to -drink wine, nor for princes strong drink;" and is it then for thee? -Mark the dreadful fruits of it even to the greatest. Hos. vii. 3-5, -"They make the king glad with their wickedness, and the princes with -their lies: they are all adulterers as an oven heated--In the day of -our king the princes have made him sick with bottles of wine: he -stretched out his hand with scorners." Thou seest that be they great -or small, both soul and body are cast by tippling and drunkenness into -greater danger, than thou art in at sea in a raging tempest. Thou -puttest thyself in the way of the vengeance of God, and art not like -to escape it long. - -_Quest._ VI. Didst thou ever measure thy sin by that strange kind of -punishment commanded by God against incorrigible gluttons and -drunkards? Deut. xxi. 18-21, "If a man have a stubborn and rebellious -son, which will not obey the voice of his father, or the voice of his -mother, and that, when they have chastened him, will not hearken to -them: then shall his father and his mother lay hold on him, and bring -him out unto the elders of his city, and to the gate of his place; and -they shall say unto the elders of his city, This our son is stubborn -and rebellious, he will not obey our voice; he is a glutton and a -drunkard. And all the men of the city shall stone him with stones, -that he die: so shalt thou put away evil from among you; and all -Israel shall hear, and fear." Surely gluttony and drunkenness are -heinous crimes, when a man's own father and mother were bound to bring -him to the magistrate to be put to death, if he will not be reformed -by their own correction. And you see here that youth is no excuse for -it, though now it is thought excusable in them. - -_Quest._ VII. Dost thou think thy drink is too good to leave at God's -command? Or dost thou think that God doth grudge thee the sweetness of -it? or rather that he forbids it thee for thy good, that thou mayst -escape the hurt. And tell me, Dost thou love God better than thy drink -and pleasure, or dost thou not? If not, thy own conscience must needs -tell thee, (if thou have a conscience not quite seared,) that there is -no hope of thy salvation in that state: but if thou say, thou dost, -will God, or any wise man, believe thee, that thou lovest him better, -and wilt not be so far ruled by him, nor leave so small a matter for -his sake? 1 John v. 3, "For this is the love of God, that we keep his -commandments, and his commandments are not grievous." So 2 John 6. - -_Quest._ VIII. Dost thou remember that thy carcass must lie rotting in -the grave, and how loathsome a thing it must shortly be? And canst -thou make so great a matter of the present satisfying of so vile a -body, and dung the earth at so dear a rate? - -_Quest._ IX. Wouldst thou have all thy friends and children do as -thou dost? If so, what would become of thy estate? It would be a mad -world if all were drunkards. Wouldst thou have thy wife a drunkard? If -she were, thou wouldst scarce be confident of her chastity. Wouldst -thou have thy servants drunkards? If they were, they might set thy -house on fire: and they would do thee little work, or do it so as it -were better be undone. Thy house would be a bedlam if all were -drunkards; and much worse than bedlam; for there are some wise men to -govern and correct the mad ones. But if thou like it not in wife, and -children, and servants, why dost thou continue it thyself? Art thou -not nearest to thyself? Dost thou love any others better than thyself? -Hadst thou rather thy own soul were damned than theirs? or canst thou -more easily endure it? I have wondered sometimes to observe some -drunkards very severe against the same sin in their children, and very -desirous to have them sober! But the reason is, because the sobriety -of their children is no trouble to them, nor puts them to deny the -pleasure of their appetites, as their own sobriety must do. - -_Quest._ X. Wouldst thou have thy physician drunk when he should cure -thee of thy sickness? or thy lawyer drunk when he should plead thy -cause? or the judge when he should judge it? If not, why wilt thou be -drunken when thou shouldst serve thy God and mind the business of thy -soul? If thou wouldst not have thy servant be potting in an ale-house -when he should be about thy work, wilt thou sit potting and prating -there, when thou hast a thousand fold greater work to do for thy -everlasting happiness? - -_Quest._ XI. If one do but lame or spoil thy beast, and make him unfit -for thy service, wouldst thou be pleased with it? And wilt thou unfit -thyself for the service of God, as if thy work were of less -concernment than thy beast's? - -_Quest._ XII. Would it please you if your servants poured all that -drink in the channel? If not, I have before proved to thee that it -should displease thee more to pour it into thy belly: for thou wilt -find at last that it will hurt thee more. - -_Quest._ XIII. What relish hath thy pleasant liquor the next day? Will -it then be any sweeter than wholesome abstinence? All the delight is -suddenly gone: there is nothing left but the slime in thy guts, and -the ulcer in thy conscience, which cannot be cured by all thy -treasure, nor palliated long by all thy pleasure. And canst thou value -much so short delights? As all thy sweet and merry cups are now no -sweeter than if they had been wormwood; so all the rest will quickly -come to the same end and relish. As Plato said of his slender supper, -compared to a rich man's feast, Yours seemeth better to-night, but -mine will be better to-morrow; so thy conscience telleth thee that -temperance and holy obedience will be better to-morrow, and better to -eternity, though gluttony and drunkenness seem better now. - -_Quest._ XIV. Dost thou consider how dear thou payest for hell? and -buyest damnation at a harder rate than salvation might be attained at? -What shame doth it cost thee! What sickness is it like to cost thee! -What painful vomitings or worse dost thou undergo! How much dost thou -suffer in thy estate! And is hell worth all this ado? - -_Quest._ XV. Dost thou not think in thy heart, that sober, temperate, -godly men do live a more quiet and comfortable life than thou, as well -as an honester and safer life? If thou do think so, why wilt thou not -imitate them? It is as free for thee to choose as them. If thou think -they do not, consider, that as they have none of thy forbidden cups, -so they have none of thy thirst or desire after them. Abstinence is -sweeter much to them.[446] They have none of thy sour belchings, or -vomitings, nor shame, nor danger, nor thy reckoning to pay. They have -none of thy gripes of conscience, and terrors under the guilt of such -a sin. They live in the love of God and the forethoughts of heaven, -while thou art in the alehouse. And dost thou not think in thy -conscience, that to a heart that is suited and sanctified thereto, it -is not a sweeter thing to live in the love of God, than in the love of -thy sensuality? Darest thou say (whatever thou thinkest) that God, and -heaven, and holiness are not so lovely and fit to be delighted in, as -a cup of wine or ale? Sure thou darest not say so! If it were for no -more than the different aspects of death and eternity to them and to -thee, I account thy life in the midst of thy pleasures incomparably -more sad than theirs. They look at death as at the time of hope, and -the day of their deliverance, as the assizes are to the innocent or -pardoned man: but thou lookest on death with terror, as the end of all -thy mirth, as the guilty malefactor thinketh on the assizes; or else -with senselessness or presumption, which is worse. They look unto -eternity as their endless, unspeakable felicity; and thou darest -scarce seriously think of it, without the delusory ease of unbelief or -of false hopes: thou darest not seriously look beyond death, unless -through the devil's cheating spectacles. I tell thee, a sober, godly -man would not have thy merry life (as thou accountest it) one day, for -all thy wealth, or for any worldly gain: he had rather lie in jail, or -sit in the stocks that while, than drink and swagger with thee. Keep -thy merriment to thyself, for no wise man or good man will be thy -partner. If thou wert their enemy, they would not wish thee so much -misery as thou choosest. As the story goeth of a confessor, that -hearing many confess the sin of drunkenness, would needs try himself -what pleasure was in it: and having vomited and slept it out, the next -drunkard that came to him in confession, he appointed him for penance -to be drunk again, and told him, he need no sharper penance. - -_Quest._ XVI. How cometh it to pass that thy very pride doth not cure -thy drunkenness?[447] Pride is so natural and deep-rooted a sin, that -I dare say thou hast not overcome it, if thou have not overcome thy -sensuality. And is thy credit no more worth with thee? wilt thou for a -cup of drink be made the talk of the country, the scorn of the town, -the sport and laughing-game of boys, and the pity of sober persons? If -thou be a great man among them, and they dare not speak it to thy -face, and thou hearest not what they say of thee, yet in private they -make bold with thy name, to talk of thee as of a filthy beast. Canst -thou think that sober men do honour thee? What honour may accidentally -be due to thee from thy place, is another matter; but thou takest a -course to keep them from honouring thee for thy worth, and dost thy -worst to bring thy rank and place into contempt. It is said that in -Spain a drunkard is not allowed for a witness against any man: and -sure he is not a credible person. Regard thy reputation if thou carest -not for thy soul. - -_Quest._ XVII. Dost thou not love the flesh itself which thou so much -pamperest? If thou do, why wilt thou drown it, and choke it up with -phlegm and filth? Ask physicians whether drunkenness be wholesome. -Mark how many drunkards live to be old: _Ennius podagricus_, is a -proverb. The sickness is longer than the sweetness of thy cup. If -thou fearest not hell, fear the consumption, gout, or dropsy. - -_Quest._ XVIII. Why shouldst thou not take more pleasure in the -company of thy family, and in the company of people fearing God, that -worship him in truth of heart, and will do their best to help to save -thee? Canst thou give any reason for it, why such company should not -be more pleasant to thee than thy pot companions? and why it should -not be pleasanter to talk of the way to heaven, and the pardon of sin, -and the love of Christ, and of eternal happiness, than to prate a deal -of idle nonsense in an alehouse? There is no reason for it but thy -filthy mind, that is suitable to vanity and sin, and unsuitable to all -that is wise and holy. - -_Quest._ XIX. What if thou shouldst die in a drunken fit? Wouldst thou -not thyself take thy case to be desperate or dangerous? Why, it may be -so for aught thou knowest; it hath been the case of many a one. But if -it be not so, yet to die a drunkard is as certain damnation, as to die -in drunkenness. If the guilt of the sin be on thee, it is all one when -it was committed, whether lately or long ago; for unpardoned sin is -most sure damnation; and it is certainly unpardoned, till it be truly -repented of; and it is not repented of if it be not forsaken: and then -bethink thee how thou wilt review these days, and what thoughts thou -wilt then have of thy cups and company! - -_Quest._ XX. Art thou willing to part with thy sin, or art thou not? -Speak, man; art thou willing? If thou be not willing, bear witness -against thyself that thou dost not repent of it, and that thou art not -forgiven it; and therefore that thou art at present a slave of the -devil, and if thou die so, as sure to be damned as thou art alive. -Bear witness that thou wast not kept from grace, and consequently from -heaven, against thy will, but by thy wilful refusal of it; and that it -was not because thou couldst not be saved, that thou goest to hell, -but because thou wouldst not. Sure even now thou canst not have the -face to deny any of this, if thou confess that thou art not willing to -amend. Take thy will in sin, if God's will must be violated, which -tendered thee mercy, and commanded thee to accept it; but be sure that -God will have his will in punishing thee. - -But I suppose thou wilt say, that thou art willing to amend and leave -thy sin, but thou canst not do it because flesh is frail, and company -is tempting, and God giveth thee not grace; willing thou art, but yet -unable. But stay a little! God will not so let thee carry it, and -smooth over thy wickedness with a lie. Thy meaning, if thou speak out, -is not that thou art willing, presently and heartily willing, to -forsake thy sin, but only that thou wouldst be willing, if the drink -and the devil did not tempt thee. And so thou wilt be willing to love -God and be saved, when nothing shall tempt thee to the contrary! And -wouldst thou thank thy wife for such a willingness to forsake -adultery, when nobody will tempt her to it? or thy servant to do thy -work, when he hath nothing to tempt him to idleness or neglect? Judge -by this what thanks thou deservest of God for such a willingness. But -dally not with God, and mock not thy conscience, but speak to the -question, Art thou willing to give over thy company and tippling, from -this day forward, or art thou not? Take heed what thou sayest. If thou -say, No, God may say, Nay, to all thy cries for mercy in the day of -thy misery and distress; but if still thou say that thou art willing, -but not able, I will convince thee of thy falsehood. - -_Quest._ I. Tell me then, what force is used to make thee sin against -thy will? Wast thou carried to the alehouse, or didst thou go thyself? -Wast thou gagged and drenched? Was it poured down thy throat by -violence; or didst thou take the cup and pour it down thyself? Who was -the man that held open thy mouth and poured it in? Nay, if it had been -thus, it had not been thy sin; for no will, no sin. Or did they set a -sword or pistol to thy breast, and so force thee to it? If they had, -that had not proved thee unwilling, but only that they forced thee to -be willing; and their force is no excuse: for God threatened hell, and -thou shouldst have feared that most. - -_Quest._ II. Didst thou love the drink, or loathe it when thou wast -drinking it? Didst thou love it against thy will, when love and -willingness are all one? - -_Quest._ III. Wilt thou forbear the next time till thou art carried to -it, and till it is forcibly poured down with a horn? If not, confess -it is thy will. - -_Quest._ IV. Couldst thou not forbear, if the judge or the king stood -by? And canst thou not forbear when God stands by? If thou wilt thou -canst. - -_Quest._ V. Couldst thou not forbear, if thou wert sure to be put to -death for it? if the law hanged all drunkards, and the hangman were at -thy back? Surely thou couldst. And canst thou not then forbear if thou -wilt, when God hath made it worse than hanging, and when death is -coming to fetch thee to execution? - -_Quest._ VI. Couldst thou not forbear it in sickness, if thy physician -required it, and told thee, if thou drink, it will be thy death? I -doubt not but thou couldst: if not, thou art very unworthy to live, -that canst not deny thyself a cup of drink for the saving of thy life. -And thou art as unworthy to be saved, if thou wilt not do that to save -thy soul, which thou wouldst do to save thy present life. - -_Quest._ VII. Yea, couldst thou not forbear if it were to save the -life of thy wife, or child, or friend, or neighbour? If thou knewest -that forbearing thy forbidden cup would save the life of any one of -them, couldst thou not, nay, wouldst thou not do it? If not, thou -tellest the world what a husband, what a father, what a friend, and -what a neighbour thou art, that wouldst not forbear a cup of drink to -save a friend or neighbour's life. I should think thee an unworthy -friend, if thou wouldst not do that much at thy friend's request, -though there were no such necessity lay upon it. If this be so, I will -never take a drunkard for my friend; for he would not forbear a cup of -drink for my sake, no, not if it were to save my life. If thou say, -God forbid, I would do more than that, why then didst thou say, Thou -canst not forbear? Mark how thy tongue reproves thy falsehood. And -canst thou not do that for thy own soul, which thou couldst do for the -life, or at the request of a friend or neighbour? - -_Quest._ VIII. Couldst thou not forbear if it were to get a lordship -or a kingdom? yea, to save thy own estate, if it were all in danger, -and this would save it? I doubt not but thou couldst. Why then dost -thou say thou canst not do it? - -_Quest._ IX. If thou wert certain that thou wast to die to-morrow, -wouldst thou be drunk to-night? Or if thou wert sure to die within -this week or month, wouldst thou be drunk ere then? I do not believe -thou wouldst: fear would so long shut thy mouth. Thou seest then that -thou canst forbear if thou wert but willing, and wert but awaked out -of thy stupidity and folly. - -_Quest._ X. What if thou wert sure that there were an ounce of arsenic -or other such poison in the cup? couldst thou not then forbear it? -Yes, no doubt of it: it is plain therefore that thou speakest falsely, -when thou sayst that thou canst not. And is not God's wrath and curse -in thy cup much worse than poison? - -_Quest._ XI. What if thou sawest the devil standing by thee and offering -thee the cup, and persuading thee to drink it, couldst thou not then -forbear? Yes, no doubt of it: and is he not as certainly there tempting -thee, as if thou sawest him? Well, the matter is proved against thee to -thy own conscience, that if thou wilt forbear, thou canst. - -_Quest._ XII. But yet if thou canst not, bethink thee whether thou -canst better bear the pains of hell? For God is not in jest with thee -in his threatenings. If thy thirst be harder to bear than hell, then -choose that which is easiest to thee: but remember hereafter that thou -hadst thy choice. - -Yet, art thou willing to let go thy sin? (for I am sure thou art able -so far as thou art willing). I will take thy case to be as it is; that -is, that thou hast some half, uneffectual willingness, or lazy wish -which will not conquer a temptation; and that thou art sometimes in a -little better mood than at other times, and that thou lovest thy sin, -and therefore wouldst not leave it if thou couldst choose, but thou -lovest not hell, and therefore hast some thoughts of parting with thy -cups against thy will, for fear of punishment. These wishes and -purposes will never save thee: it must be a renewed nature, loving -God, and hating the sin, that must make thee capable of salvation. But -yet in the mean time it is necessary that thou forbear thy sin, though -it be but through fear; for thou canst not expect else that the Holy -Ghost should renew thy nature. Therefore I will give thee directions -how to forbear thy sin most surely and easily, if thou be but willing, -and withal to promote thy willingness itself with the performance. - - - _Practical Directions against Tippling and Drunkenness._ - -_Direct._ I. Write over thy bed and thy chamber door, where thou mayst -read it every morning before thou goest forth, some text of holy -Scripture that is fit to be thy memorandum: as 1 Cor. vi. 10, -"Drunkards shall not inherit the kingdom of God;" and Rom. viii. 13, -"If ye live after the flesh, ye shall die; but if by the Spirit you -mortify the deeds of the body, you shall live:" and read it before -thou goest out of thy doors. - -_Direct._ II. Also fall down on thy knees to God, and earnestly beg of -him to keep thee that day from temptations, and ill company, and from -all thy fleshly desires and excess; and especially that he would renew -thy nature, and give thee a hatred of the sin. - -_Direct._ III. Keep thyself in the constant employments of thy -calling, and spend not one quarter of an hour in idleness, and allow -not leisure to thy thoughts, so much as to think of thy drink and -pleasures; much less to thy body to follow it. God hath commanded -thee, whoever thou art, to labour six days, and in the sweat of thy -brows to eat thy bread, and hath forbidden idleness and negligence in -thy calling: avoid this, and it will help thee much. - -_Direct._ IV. Reckon not upon long life, but think how quickly death -will come, and that for aught thou knowest thou mayst die that day; -and how dreadful a case it would prove to thee, to be found among -tipplers, or to die before thou art truly converted. Think of this -before thou goest out of thy doors; and think of it as thou art going -to the alehouse: look on the cup and the grave together: the dust of -those bones will be wholesome spice to thee. Remember when thou seest -the wine, or ale, how unlike it is to that black and loathsome liquor -which thy blood and humours will be turned into when thou art dead. -Remember that the hand that taketh the cup, must shortly be scattered -bones and dust; and the mouth that drinketh it down, must shortly be -an ugly hole; and the palate, and stomach, and brain that are -delighted by it, must shortly be stinking puddle: and that the graves -of drunkards are the field or garden of the devil, where corpses are -sowed to rise at the resurrection to be fuel for hell. - -_Direct._ V. When thou art tempted to the alehouse, call up thy -reason, and remember that there is a God that seeth thee, and will -judge thee, and that thou hast an endless life of joy or torment -shortly to possess, and that thou hast sinned thus too long already, -and that without sound repentance thy case is desperate, and that thou -art far from true repentance while thou goest on in sin. Ask thyself, -Have I not sinned long enough already? Have I not long enough abused -mercy? Shall I make my case remediless, and cast away all hope? Doth -not God stand by, and see and hear all? Am I not stepping by death -into an endless world? Think of these things, and use thy reason, if -thou be a man, and hast reason to use. - -_Direct._ VI. Exercise thyself daily in repenting for what is past; -and that will preserve thee for the time to come. Confess thy former -sin to God with sorrow, and beg forgiveness of it with tears and -groans. If thou make light of all that is past, thou art prepared to -commit more. Think as thou goest about thy work, how grievously thou -hast sinned against thy knowledge and conscience; in the sight of God; -against all his mercies; and how obstinately thou hast gone on, and -how unthankfully thou hast rejected mercy, and neglected Christ, and -refused grace. Think what had become of thee, if thou hadst died in -this case; and how exceedingly thou art beholden to the patience of -God, that he cut thee not off, and cast thee not into hell, and that -he hath provided and offered thee a Saviour, and is yet willing to -pardon and accept thee through his Son, if thou wilt but resolvedly -return, and live in faith and holiness. These penitent thoughts and -exercises will kill thy sin and cure thee. Fast and humble thyself for -what thou hast done already: as the holy apostle saith, 1 Pet. iv. -1-5, "Forasmuch as Christ hath suffered for us in the flesh, arm -yourselves likewise with the same mind; for he that hath suffered in -the flesh hath ceased from sin; that he no longer should live the rest -of his time in the flesh, to the lusts of men, but to the will of God. -For the time past of our life may suffice us to have wrought the will -of the gentiles, when we walked in lasciviousness, lusts, excess of -wine, revellings, banquetings, abominable idolatries, wherein they -think it strange that you run not with them to the same excess of -riot, speaking evil of you: who shall give account to him that is -ready to judge the quick and the dead." - -_Direct._ VII. Keep from the place and company: Eph. v. 7, 11, "Be not -partakers with them. Have no fellowship with the unfruitful works of -darkness, but rather reprove them." Thou canst not deny but thou art -able to do this if thou wilt. Canst thou not stay at home and come not -near them? If thou be willing to escape, run not into the snare. - -_Direct._ VIII. Stop at the first cup: be not drawn on by little and -little: as the sluggard saith, Yet a little more sleep; so the -drunkard saith, Yet a little more drink; I will take but one cup more. -Understand thy due measure, that thou mayst know what is excess: to an -ordinary healthful body, that doth not very much labour and sweat, a -quart in a day is enough; to cold and phlegmatic persons it is too -much: the old rule was, _Prima ad sitim, secunda ad hilaritatem, -tertia ad voluptatem, quarta ad insaniam_: The first cup is for -thirst, the second for mirth, the third for sensual pleasure, the -fourth for madness. Especially you that have drunk too much so long, -should rather drink less than other men: your souls require it for -penitence and for prevention; your bodies require it, to cure the -crudities already heaped up. - -_Direct._ IX. Avoid the tempting ceremonies of drunkards, such as -drinking healths, or urging others to pledge them, or drink more. -Plutarch saith, that when Agesilaus was made the master of a feast, -and was to prescribe the laws for drinking, his law was, If there be -wine enough, give every one what he asketh for; if not enough, divide -it equally; by which means none were tempted or urged to drink, and -the intemperate were ashamed to ask for more than others. As among -witches, so among drunkards, the devil hath his laws and ceremonies, -and it is dangerous to practise them. - -_Direct._ X. Go to thy sinful companions to their houses, and tell -them plainly and seriously that thou repentest of what thou hast done -already, and that thou art ashamed to remember it; and that now thou -perceivest that there is a righteous God, and a day of judgment, and -an endless punishment to be thought on, and that thou art resolved -thou wilt be voluntarily mad no more; and that thou wilt not sell thy -soul and Saviour for a merry cup; and beseech them for the sake of -Christ, and of their souls, to join with thee in repentance and -reformation; but let them know, that if they will not, thou comest to -take thy leave of them, and art resolved thou wilt no more be their -companion in sin, lest thou be their companion in hell. If thou art -willing indeed to repent and be saved, do this presently and plainly; -and stick not at their displeasure or reproach: if thou wilt not, say -thou wilt not, and say no more thou canst not; but say, I will keep my -sin and be damned: for that is the English of it. - -_Direct._ XI. Suppose when the cup of excess is offered thee, that -thou sawest these words, sin and hell, written upon the cup, and -sawest the devil offering it thee, and urging thee to drink, and -sawest Christ bleeding on the cross, and calling to thee, O drink not -that which costeth so dear a price as my blood! Strongly imprint this -supposition on thy mind: and it is not unreasonable; for certainly sin -is in thy cup, and hell is next to sin; and it is the devil that puts -thee on, and it is Christ unseen that would dissuade thee. - -_Direct._ XII. Suppose that there were mortal poison in the cup that -is offered thee: ask thyself, Would I drink it if there were poison in -it? If not, why should I drink it when sin is in it, and hell is near -it? and the supposition is not vain. It is written of Cyrus, that when -Astyages observed that at a feast he drank no wine, and asked him the -reason, he answered, because he thought there was poison in the cup, -for he had observed some that drunk out of it, lost their speech or -understanding, and some of them vomited, and therefore he feared it -would poison him: however, it is poison to the soul. - -_Direct._ XIII. Look soberly upon a drunken man, and think whether that -be a desirable plight for a wise man to put himself into. See how -ill-favouredly he looks, with heavy eyes, and a slabbering mouth, -stinking with drink or vomit, staggering, falling, spewing, bawling, -talking like a mad-man, pitied by wise men, hooted at by boys, and madly -reeling on towards hell. And withal look upon some wise and sober man, -and see how composed and comely is his countenance and gesture; how wise -his words, how regular his actions, how calm his mind; envied by the -wicked, but reverenced by all that are impartial. And then bethink thee -which of these it is better to be like. Saith Basil, Drunkenness makes -men sleep like the dead, and wake like the sleeping. It turneth a man -into a useless, noisome, filthy, hurtful, and devouring beast. - -_Direct._ XIV. If all this will not serve turn, if thou be but -willing, I can teach thee a cheap restraint, and tell thee of a -medicine that is good against drunkenness and excess. Resolve that -after every cup of excess thou wilt drink a cup of the juice of -wormwood, or of carduus, or centaury, or germander; at least, as soon -as thou comest home and growest wiser, that this shall be thy penance; -and hold on this course but a little while, and thy appetite will -rather choose to be without the drink, than to bear the penance. Do -not stick at it; if thy reason be not strong enough for a manly cure, -drench thyself like a beast, and use such a cure as thou art capable -of; and in time it may bring thee to be capable of a better. And I can -assure thee, a bitter draught is a very cheap remedy to prevent a sin. - -_Direct._ XV. If all this will not serve, I have yet another remedy if -thou be but willing: confess thyself unfit to govern thyself, and give -up thyself to the government of some other; thy wife, thy parents, or -thy friend. And here these things are to be done: 1. Engage thy wife, -or friend, to watch over thee, and not to suffer thee to go to the -alehouse, nor to drink more than is profitable to thy health. 2. -Deliver thy purse to them, and keep no money thyself. 3. Drink no more -at home but what they give thee, and leave it to them to judge what -measure is best for thee. 4. When thou art tempted to go to the -alehouse, tell thy wife or friend, that they may watch thee. Even as -thou wouldst call for help if thieves were robbing thee. 5. Give leave -to thy wife or friend to charge the ale-sellers to give thee no drink; -and go thyself when thou art in thy right mind, and charge them -thyself to give thee none; and tell them that thou art not thyself, or -in thy right wits, when thou desirest it. If these means seem now too -hard to thee, and thou wilt sin on, and venture upon the wrath and -curse of God and upon hell, rather than thou wilt use them, remember -hereafter that thou wast damned because thou wouldst be damned, and -that thou chosest the way to hell to escape these troubles, and take -that thou gettest by it; but do not say, thou couldst not help it, for -I am sure thou canst do this if thou wilt. Thou wilt lock thy door -against thieves; lock thy mouth also against a more dangerous thief, -that would rob thee of thy reason and salvation. Saith Basil, If his -master do but box or beat his servant, he will run away from the -strokes; and wilt thou not run away from the drink that would break -thy brains and understanding? - -_Direct._ XVI. But the saving remedy is this, study the love of God in -Christ, and the riches of grace, and the eternal glory promised to -holy souls, till thou be in love with God, and heaven, and holiness, -and hast found sweeter pleasure than thy excess, and then thou wilt -need no more directions. Read Eph. v. 18. - - - PART V. - - _Tit._ 1. _Directions against Fornication and all - Uncleanness._ - -Though as they are sins against another, adultery and fornication are -forbidden in the seventh commandment, and should there be handled, yet -as they are sins against our own bodies, which should be members of -Christ, and temples of the Holy Ghost, as 1 Cor. vi. 15, 18, 19, so it -is here to be handled among the rest of the sins of the senses: and I -the rather choose to take it up here, because what I have said in the -two last titles, against gluttony and drunkenness, serve also for -this. The same arguments, and convincing questions, and directions, -will almost all serve, if you do but change the name of the sin: and -as the reader loveth not needless tediousness, so I am glad of this -means to avoid the too often naming of such an odious, filthy sin: yet -something most proper to it must be spoken. And, 1. I show the -greatness of the sin; and, 2. Give directions for the cure. - -1. There is no sin so odious, but love to it, and frequent using it, -will do much to reconcile the very judgment to it; either to think it -lawful, or tolerable and venial: to think it no sin, or but a little -sin, and easily forgiven. And so with some brutish persons it doth in -this. But, 1. It is reason enough against any sin, that it is -forbidden by the most wise, infallible, universal King of all the -world. Thy Maker's will is enough to condemn it, and shall be enough -to condemn those that are servants of it.[448] He hath said, "Thou -shalt not commit adultery." 1 Cor. vi. 9, 10, "Be not deceived, -neither fornicators, nor idolaters, nor adulterers, nor effeminate, -nor abusers of themselves with mankind--shall inherit the kingdom of -God." Ver. 15-19, "Know ye not that your bodies are the members of -Christ? Shall I then take the members of Christ, and make them the -members of an harlot? God forbid. What? know ye not that he which is -joined to an harlot is one body: for two (saith he) shall be one -flesh. But he that is joined to the Lord is one spirit. Flee -fornication. Every sin that a man doth is without the body; but he -that committeth fornication sinneth against his own body. What? know -ye not that your body is the temple of the Holy Ghost which is in -you?" (Mark that he speaketh not this to fornicators; for their bodies -are not temples of the Holy Ghost; but to them that by filthy heretics -in those times were tempted to think fornication no great sin.) So -Eph. v. 3-6, "But fornication, and all uncleanness, and covetousness, -let it not be once named among you, as becometh saints: neither -filthiness, nor foolish talking, nor jesting.--For this ye know, that -no whoremonger, nor unclean person, nor covetous man who is an -idolater, hath any inheritance in the kingdom of God. Let no man -deceive you with vain words; for because of these things cometh the -wrath of God upon the children of disobedience: be not ye therefore -partakers with them." Gal. v. 19, "Now the works of the flesh are -manifest, which are adultery, fornication, uncleanness, -lasciviousness,--of the which I tell you before, as I have also told -you in time past, that they which do such things shall not inherit the -kingdom of God." 1 Thess. iv. 3, "For this is the will of God, even -your sanctification, that ye should abstain from fornication: that -every one of you should know how to possess his vessel in -sanctification and honour, not in the lust of concupiscence, as the -gentiles which know not God." See also Col. v. 5, 6. Heb. xiii. 4, -"Marriage is honourable, and the bed undefiled: but whoremongers and -adulterers God will judge." Rev. xxi. 8, "The abominable,--and -whoremongers--shall have their part in the lake which burneth with -fire and brimstone." Rev. xxii. 15, "For without are dogs, and -sorcerers, and whoremongers, and murderers." Jude 7, "Even as Sodom -and Gomorrah and the cities about them in like manner, giving -themselves over to fornication, and going after strange flesh, are set -for an example, suffering the vengeance of eternal fire." I shall add -no more lest I be tedious. - -2. Besides Scripture, God hath planted in nature a special pudor and -modesty to restrain this sin; and they that commit it do violate the -law of nature, and sin against a witness and condemner that is within -them. And scarce any one of them ever committeth it boldly, quietly, -and fearlessly, till first they have hardened their hearts, and seared -their consciences, and overcome the light of nature, by frequent, -wilful sinning.[449] Nature hideth the obscene parts, and teacheth man -to blush at the mention of any thing that is beyond the bounds of -modesty. Say not that it is mere custom, for the vitiated nature of -man is not so over-precise, nor the villany of the world so rare and -modest, but before this day it had quite banished all restraints of -this sin, above most others, if they could have done it, and if God -had not written the law which condemneth it very deep in nature, with -almost indelible characters. So that in despite of the horrid -wickedness of the earth, though mankind be almost universally inclined -to lust, yet there be universally laws and customs restraining it; so -that except a very few savages and cannibals like beasts, there is no -nation on the earth where filthiness is not a shame, and modesty -layeth not some rebukes upon uncleanness. Ask no further then for a -law, when thy nature itself is a law against it. And the better any -man is, the more doth he abhor the lusts of uncleanness. So that -"among saints," saith the apostle, it is "not to be named," (that is, -not without need and detestation,) Eph. v. 3; and ver. 12, "For it is -a shame even to speak of those things that are done of them in -secret." And when drunkenness had uncovered the shame of Noah, his son -Ham is cursed for beholding it, and the other sons blest for their -modesty and reverent covering him. - -3. And that God hath not put this law into man's nature without very -great cause, albeit the implicit belief and submission due to him should -satisfy us, though we knew not the causes particularly, yet much of them -is notorious to common observation: as that if God had not restrained -lust by laws, it would have made the female sex most contemptible and -miserable, and used worse by men than dogs are. For, first, rapes and -violence would deflower them, because they are too weak to make -resistance: and if that had been restrained, yet the lust of men would -have been unsatisfied, and most would have grown weary of the same woman -whom they had abused, and take another; at least when she grew old, they -would choose a younger, and so the aged women would be the most -calamitous creatures upon earth. Besides that lust is addicted to -variety, and groweth weary of the same; the fallings out between men -and women, and the sicknesses that make their persons less pleasing, and -age, and other accidents, would expose them almost all to utter misery. -And men would be law-makers, and therefore would make no laws for their -relief, but what consisted with their lusts and ends. So that half the -world would have been ruined, had it not been for the laws of matrimony, -and such other as restrain the lusts of men. - -4. Also there would be a confused mixture in procreation, and no men -would well know what children are their own: which is worse than not -to know their lands or houses. - -5. Hereby all natural affection would be diminished or extinguished: -as the love of husband and wife, so the love between fathers and -children would be diminished. - -6. And consequently the due education of children would be hindered, or -utterly overthrown. The mothers that should first take care of them, -would be disabled and turned away, that fresh harlots might be received, -who would hate the offspring of the former. So that by this means the -world and all societies, and civility, would be ruined, and men would be -made worse than brutes, whom nature hath either better taught, or else -made for them some other supply. Learning, religion, and civility would -be all in a manner extinct, as we see they are among those few savage -cannibals that are under no restraint. For how much all these depend -upon education, experience telleth us. In a word, this confusion in -procreation, would introduce such confusion in men's hearts, and -families, and all societies, by corrupting and destroying necessary -affection and education, that it would be the greatest plague imaginable -to mankind, and make the world so base and beastly, that to destroy -mankind from off the earth would seem much more desirable. Judge then -whether God should have left men's lusts unrestrained. - -_Object._ But (you will say) there might have been some moderate -restraint to a certain number, as it is with the Mahometans, without -so much strictness as Christ doth use. - -_Answ._ That this strictness is necessary, and is an excellency in -God's law, appeareth thus. 1. By the greatness of the mischief which -else would follow: to be remiss in preventing such a confusion in the -world, would be an enmity to the world. 2. In that man's nature is so -violently inclined to break over, that if the hedge were not close, -there were no sufficient restraining them; they would quickly run out -at a little gap. 3. The wiser and the better any nation or persons -are, even among the heathens, the more fully do they consent to the -strictness of God's laws. 4. The cleanest sort of brutes themselves -are taught by nature to be as strict in their copulations: though it -be otherwise with the mere terrestrial beasts and birds, yet the -aerial go by couples: those that are called the fowls of the heavens, -that fly in the air, are commonly taught this chastity by nature; as -if God would not have lust come near to heaven. 5. The families of the -Mahometans that have more wives than one, do show the mischief of it -in the effects, in the hatred and disagreement of their wives, and the -great slavery that women are kept in; making them like slaves that -they may keep them quiet. And when women are thus enslaved, who have -so great a part in the education of children, by which all virtue and -civility are maintained in the world, it must needs tend to the -debasing and brutifying of mankind. - -7. Children being the preciousest of all our treasure, it is necessary -that the strictest laws be made for the securing of their good education -and their welfare. If it shall be treason to debase or counterfeit the -king's coin, and if men must be hanged for robbing you of your goods or -money, and the laws are not thought too strict that are made to secure -your estates; how much more is it necessary that the laws be strict -against the vitiating of mankind, and against the debasement of your -image on your children, and against that which tendeth to the -extirpation of all virtue, and the ruin of all societies and souls! - -8. God will have a holy seed in the world, that shall bear his image -of holiness, and therefore he will have all means fitted thereunto. -Brutish, promiscuous generation tendeth to the production of a brutish -seed. And though the word preached is the means of sanctifying those -that remain unsanctified from their youth; yet a holy marriage, and -holy dedication of children to God, and holy education of them, are -the former means, which God would not have neglected or corrupted, and -to which he promiseth his blessing: as you may see, 1 Cor. vii. 14; -Mal. ii. 15, "Did not he make one? Yet had he the residue of the -Spirit. And wherefore one? That he might seek a godly seed. Therefore -take heed to your spirit, and let none deal treacherously against the -wife of his youth: for the Lord hateth putting away." - -9. Yea, lust corrupteth the mind of the person himself, if it be not -very much restrained and moderated. It turneth it from the only -excellent pleasure, by the force of that brutish kind of -pleasure.[450] It carrieth away the thoughts, and distempereth the -passions, and corrupteth the fantasy, and thereby doth easily corrupt -the intellect and heart. Pleasure is so much of the end of man, which -his nature leadeth him to desire, that the chief thing in the world to -make a man good and happy, is to engage his heart to those pleasures -which are good, and make men happy. And the chief thing to make him -bad and miserable, is to engage him in the pleasures which make men -bad and end in misery. And the principal thing by which you may know -yourselves or others, what you are, is to know what your pleasures -are; or at least, what you choose and desire for your pleasure. If the -body rule the soul, you are brutish, and shall be destroyed: if the -soul rule the body, you live according to true human nature and the -ends of your creation. If the pleasures of the body are the -predominant pleasures which you are most addicted to, then the body -ruleth the soul, and you shall perish as traitors to God, that debase -his image, and turn man into beast, Rom. viii. 13: if the pleasures of -the soul be your most predominant pleasures, which you are most -addicted to, (though you attain as yet but little of it,) then the -soul doth rule the body, and you live like men: and this cannot well -be, till faith show the soul those higher pleasures in God and -everlasting glory, which may carry it above all fleshly pleasures. By -all this set together you may easily perceive that the way of the -devil to corrupt and damn men, is to keep them from faith, that they -may have no heavenly, spiritual pleasure, and to strengthen -sensuality, and give them their fill of fleshly pleasures, to imprison -their minds that they may ascend no higher: and that the way to -sanctify and save men, is to help them by faith to heavenly pleasure, -and to abate and keep under that fleshly pleasure that would draw down -their minds. And by this you may see how to understand the doctrine of -mortification, and taming the body, and abstaining from the pleasures -of the flesh: and you may now understand what personal mischief lust -doth to the soul. - -10. Your own experience and consciences will tell you, that if it be -not exceedingly moderated, it unfitteth you for every holy duty. You -are unfit to meditate on God, or to pray to him, or to receive his -word or sacrament: and therefore nature teacheth those that meddle -with holy things to be more continent than others; which Scripture -also secondeth, 1 Sam. xxi. 4, 5. Such sensual things and sacred -things do not well agree too near.[451] - -11. And as by all this you see sufficient cause why God should make -stricter laws for the bridling of lust, than fleshly, lustful persons -like; so when his laws are broken by the unclean, it is a sin that -conscience (till it be quite debauched) doth deeply accuse the guilty -for, and beareth a very clear testimony against. Oh the unquietness! -the horror! the despair that I have known many persons in, even for -the sin of self-pollution, that never proceeded to fornication! And -how many adulterers and fornicators have we known that have lived and -died in despair, and some of them hanged themselves! Conscience will -condemn this sin with a heavy condemnation, till custom or infidelity -have utterly seared it.[452] - -12. And it is also very observable, that when men have once mastered -conscience in this point, and reconciled it to this sin of fornication, -it is a hundred to one that they are utterly hardened in all -abomination, and scarce make conscience of any other villany -whatsoever![453] If once fornication go for nothing, or a small matter -with them, usually all other sin is with them of the same account: if -they have but an equal temptation to it, lying, and swearing, and -perjury, and theft, yea, and murder and treason, would seem small too: I -never knew any one of these but he was reconcilable and prepared for any -villany that the devil set him upon: and if I know such a man, I would -no more trust him than I would trust a man that wants nothing but -interest and opportunity to commit any heinous sin that you can name. -Though I confess I have known divers of the former sort, that have -committed this sin under horror and despair, that have retained some -good in other points, and have been recovered; yet of this latter sort, -that have reconciled their consciences to fornication, I never knew one -that was recovered, or that retained any thing of conscience or honesty, -but so much of the show of it as their pride and worldly interest -commanded them: and they were malignant enemies of goodness in others, -and lived according to the unclean spirit which possessed them.[454] -They are terrible words, Prov. ii. 18, 19, "For her house inclineth unto -death, and her paths unto the dead: none that go unto her return again, -neither take they hold on the paths of life." Age keepeth them from -actual filthiness and lust (and so may hell, for there is no -fornication); but they retain their debauched, seared consciences. - -13. And it is the greater sin because it is not committed alone; but -the devil taketh them by couples. Lust inflameth lust: and the fuel -set together makes the greatest flame. Thou art guilty of the sin of -thy wretched companion, as well as of thine own. - -14. Lastly, the miserable effects of it, and the punishments that in -this life have attended it, do tell us how God accounteth of the sin: -it hath ruined persons, families, and kingdoms; and God hath borne his -testimony against it, by many signal judgments, which all histories -almost acquaint you with.[455] As there is scarce any sin that the New -Testament more frequently and bitterly condemneth, (as you may see in -Paul's Epistles, 2 Pet. ii., Jude, &c.) so there are not many that -God's providence more frequently pursueth with shame and misery on -earth: and in the latter end of the world, God hath added one -concomitant plague not known before, called commonly the _lues -venerea_, the venereous pox, so that many of the most brutish sort go -about stigmatized with a mark of God's vengeance, the prognostic or -warning of a heavier vengeance. And there are none of them all (that -by great repentance be not made new creatures) but leave an infamous -name and memory when they are dead (if their sin was publicly known.) -Let them be never so great, and never so gallant, victorious, -successful, liberal, flattered, or applauded while they lived, God -ordereth it so, that truth shall ordinarily prevail with the -historians that write of them when they are dead; and with all sober -men their names rot and stink, as well as their bodies. Prov. x. 7, -"The memory of the just is blessed, but the name of the wicked shall -rot." So much of the greatness of the sin. Boniface archbishop of -Mentz, writing to Ethilbald an English king that was a fornicator, -Epist. 19. saith, Fornication is a reproach, not only among -christians, but pagans----For in old Saxony if a virgin had thus -stained her father's house, or a married woman, breaking the marriage -covenant, had committed adultery; sometimes they force her to hang -herself with her own hand, and over her ashes when she is burnt they -hang the fornicator; sometimes they gather a band of women, they lead -her about, scourging her with rods; and cutting off her clothes at the -girdle, and with small knives cutting and pricking all her body, they -send her from village to village, thus bloody and mangled with little -wounds; and so more and more, incited by a zeal for chastity, do meet -her and scourge her again, till they leave her either dead or scarce -alive, that others may fear adultery and luxury. And the Wineds, which -are the filthiest and worst sort of men, do keep the love of matrimony -with so great a zeal, that the woman will refuse to live when her -husband is dead. And after some reproofs of the fornicating king, he -addeth these further stories. Ceolred, your Highness' predecessor, as -they witness who were present, he being splendidly banqueting with his -earls, was by the evil spirit that drew him to violate God's law, -suddenly distracted in his sin; so that without repentance and -confession, being raging mad and talking with the devil, and -abominating God's priests, he departed out of this life, no doubt to -the torments of hell. And Osred (king of the Deiri and Bernicii) the -spirit of luxury carried in fornication and defiling the sacred -virgins in the monasteries, till such time as by a vile and base kind -of death, he lost his glorious kingdom, together with his youthful -and luxurious life. Wherefore, most dear son, take heed of the ditch -into which thou hast seen others fall before thee.----Vid. Auct. Bib. -Pat. tom. ii. p. 55, 56. - -And how great sufferings were laid on priests, monks, and nuns that -had committed fornication, by several years' imprisonment and -scourging, see ibid. p. 84. in an edict of Carloman, by the advice of -a council of bishops. - -And Epist. lxxxv. p. 87, Boniface writeth to Lullo that he was fain to -suffer a priest to officiate, baptize, pray, &c. that had long ago -committed fornication, because there was none but he alone to be had -in all the country, and he thought it better to venture that one man's -soul, than let all the people perish, and desireth Lullo's counsel in -it. By all which we may see how heinous a sin fornication was then -judged. - -_Object._ But (say the filthy ones) did not David commit the sin of -adultery? Did not God permit them many wives among the Jews? How many -had Solomon? Therefore this is no such great sin as you pretend. Thus -every filthiness a little while will plead for itself. - -_Answ._ David did sin; and is the sin ever the less for that? It is -easier to forbear it, than undergo the tears and sorrows which David -did endure for his sin! Besides the bitterness of his soul for it, his -son Absalom rebelleth and driveth him out of his kingdom, and his own -wives are openly defiled; and yet God leaveth it as a perpetual blot -upon his name. Solomon's sin was so great that it almost ruined him -and his kingdom; though experience caused him to say more against it -than is said in the Old Testament by any other, yet it is a -controversy among divines whether he was ever recovered and saved; and -ten tribes of the twelve were therefore taken from his line, and given -to Jeroboam. And is this any encouragement to you to imitate him? -Christ telleth you in the case of divorcement, that God permitted (not -allowed, but forbore) some such sins in the Jews, because of the -"hardness of their hearts," Mark x. 5; but from the beginning it was -not so; but one man and one woman were conjoined in the primitive -institution. And the special reason why plurality was connived at -among the Jews, was for the fuller peopling of the nation: they being -the only covenanted people of God, and being few among encompassing -enemies, and being separated from the people of the earth, their -strength, and safety, and glory lay much on their increased number, -and therefore some inordinacy was connived at for their -multiplication, but never absolutely allowed and approved of. And yet -fornication is punished severely, and adultery with death. - - - II. _The Directions against Fornication._ - -_Direct._ I. If you would avoid uncleanness, avoid the things that -dispose you to it; as gluttony, or fulness of diet, and pampering the -flesh, idleness, and other things mentioned under the next title, of -subduing lust. The abating of the filthy desires, is the surest way to -prevent the filthy act; which may be done if you are but willing. - -_Direct._ II. Avoid the present temptations. Go not where the snare -lieth without necessity. Abhor the devil's bellows that blow up the -fire of lust; such as enticing apparel, filthy talk and sights, of -which more also under the next title. - -_Direct._ III. Carefully avoid all opportunity of sinning. "Come not -near the door of her house," saith Solomon, Prov. v. 8. Avoid the -company of the person thou art in danger of. Come not where she is; -this thou canst do if thou art willing; none will force thee. If thou -wilt go seek for a thief, no wonder if thou be robbed. If thou wilt go -seek fire to put in the thatch, no wonder if thy house be burnt. The -devil will sufficiently play the tempter; thou needest not help him; -that is his part, leave it to himself; it is thy part to watch against -him; and he will find thee work; if thou watch as narrowly and -constantly as thou canst, it is well if thou escape. As thou lovest -thy soul, avoid all opportunities of sinning; make it impossible to -thyself: much of thy safety lieth in this point. Never be in secret -company with her thou art in danger of; but either not at all, or only -in the sight of others: especially contrive not such opportunities, as -to be together in the night, in the dark, or on the Lord's day when -others are at church, (one of the devil's seasons for such works,) or -any such opportunity, leisure, and secrecy; for opportunity itself is -a strong temptation. As it is the way to make a thief, to set money in -his way, or so to trust him as that he can easily deceive or rob you -and never be discovered; so it is the way to make yourself unclean, to -get such an opportunity of sinning, that you may easily do it, without -any probability of impediment or discovery from men. The chief point -in all the art or watch is, to keep far enough off. If you touch the -pitch you will be defiled. "Whosoever toucheth her shall not be -innocent," Prov. vi. 29. "Can a man take fire in his bosom, and his -clothes not be burnt? Can one go upon hot coals, and his feet not be -burnt? So he that goeth in to his neighbour's wife," ver. 27, 28. -Bring not the fire and the gunpowder too near. If thou canst not keep -at a distance, nor forbear the presence of the bait, thou art not like -to forbear the sin. - -_Direct._ IV. Reverence thy own conscience. Mark what it speaketh now, -for it will shortly speak it in a more terrible manner: hear it -voluntarily; for it is terrible to hear it when thou canst not resist: -treat with conscience in the way while it is reconcilable; for thou -knowest not how terrible a tormentor it is. I doubt not but it hath -given thee some gripes for thy very lust, before it ever came to -practice; but the sorest of its gripes now, are but like the playing -of the cat with the mouse, before the killing gripe is given. Doth no -man see thee? Conscience seeth thee; and thou art a wretch indeed if -thou reverence not conscience more than man: as Chrysostom saith, -Suppose no man know the crime but himself and the woman with whom he -did commit it! How will he bear the rebukes of conscience, when he -carrieth about with him so sharp and bitter an accuser? For no man can -overrun himself; and no man can avoid the sentence of this court -within him: it is a tribunal not to be corrupted with money, nor -perverted by flattery; for it is divine, being placed in the soul by -God himself: the less the adulterer now feeleth it, the more he -hasteneth to the perdition of his soul. Dost thou not feel a sentence -passed within thee? a terrible sentence, telling thee of the wrath of -a revenging God? Bless God that it is not yet an irreversible -sentence; but sue out thy pardon quickly lest it come to that. Dost -thou not feel, that thou art afraid and ashamed to pray or to address -thyself to God? much more afraid to think of dying, and appearing -before him? If thy sin make thee ready to fly from him now, if thou -knewest how, canst thou look him in the face at last; or canst thou -hope to stand with comfort at his bar? Art thou fit to live in heaven -with him, that makest thyself unfit to pray to him? Even lawful -procreation (as I said before) doth blush to come too near to holy -exercises:[456] as Chrysostom saith, _Die quo liberis operam dedisti -legitime, quamvis crimen illud non sit, orare tamen non audes--Quod si -ab incontaminato lecto resurgens times ad orandum accedere; quum in -diaboli lecto sis, cur horribile Dei nomen audes invocare?_ Conscience -is a better friend to thee than thou dost imagine when it would -reclaim thee from thy sin; and will be a sharper enemy than thou canst -now imagine, if thou obey it not. - -_Direct._ V. Suppose thou sawest written upon the door of the house or -chamber where thou enterest to sin, "Whoremongers and adulterers God -will judge," Heb. xiii. 4. And write that, or such sentences, upon thy -chamber door, or at least upon thy heart. Keep thy eye upon the -terrible threatenings of the dreadful God. Darest thou sin, when -vengeance is at thy back? Will not the thought of hell-fire quench the -fire of lust, or restrain thee from thy presumptuous sin? Dost thou -not say with Joseph, "How shall I do this great wickedness and sin -against God?" Gen. xxxix. 7. As it is written of a chaste woman, that -being tempted by a fornicator, wished him first at her request to hold -his finger in the fire: and when he refused, answered him, Why then -should I burn in hell to satisfy you? So ask thyself, Can I easilier -overcome the flames of hell, than the flames of lust? - -_Direct._ VI. Remember man that God stands by. If he were not there, -thou couldst not be there; for in him thou livest, and movest, and -art. He that made the eye must see, and he that made the light and -darkness, doth see as well in the dark as in the light; if thou -imagine that he is absent or ignorant, thou believest not that he is -God; for an absent and ignorant God is no God. And darest thou, I say -darest thou, commit such a villany and God behold thee? What! that -which thou wouldst be ashamed a child should see! which thou wouldst -not do if a mortal man stood by! Dost thou think that thy locks, or -secrecy, or darkness, have darkened or shut out God? Dost thou not -know that he seeth not only within thy curtains, but within thy heart? -Oh what a hardened heart hast thou, that in the sight of God, thy -Maker and thy Judge, darest do such wickedness! Ask thy conscience, -man, Would I do this if I were to die to-morrow, and go to God? would -I do this if I saw God, yea, or but an angel, in the room? If not, -shouldst thou do it, when God is as sure there as if thou sawest him? -O remember, man, that he is a holy God, and hateth uncleanness, and -that he is a "consuming fire," Heb. xii. 29. - -_Direct._ VII. Suppose all the while that thou sawest the devil opening -thee the door, and bringing thee thy mate, and driving on the match, and -persuading thee to the sin. What if he appeared to thee openly to play -his part, as sure as he now playeth it unseen; would not thy lust be -cooled? and would not the devil cure the disease which he hath excited -in thee? Why then dost thou obey him now, when he is as certainly the -instigator as if thou sawest him? Why, man, hast thou so little reason, -that seeing and not seeing will make so great a difference with thee? -What if thou wert blind, wouldst thou play the fornicator before all the -company, because thou seest them not, when thou knowest they are there? -If thou know any thing, thou knowest God is there; and thou mayst feel -by the temptation that Satan is in it. Wilt thou not be ruled by the -laws, unless thou see the king? Wilt thou not fear the infection of the -plague unless thou see it? Use thy reason for thy soul as well as for -thy body, and do in the case as thou wouldst do if thou saw the devil -tempting thee, and Christ forbidding thee. - -_Direct._ VIII. If thou be unmarried, marry, if easier remedies will -not serve. "It is better to marry than burn," 1 Cor. vii. 9. It is -God's ordinance partly for this end. "Marriage is honourable and the -bed undefiled," Heb. xiii. 4. It is a resemblance of Christ's union -with his church, and is sanctified to believers, Eph. v.; 1 Cor. vii. -Perhaps it may cast thee upon great troubles in the world, if thou be -unready for that state (as it is with apprentices). Forbear then thy -sin at easier rates, or else the lawful means must be used though it -undo thee. It is better thy body be undone than thy soul, if thou wilt -needs have it to be one of them. But if thou be married already thou -art a monster, and not a man, if the remedy prevail not with thee: but -yet the other directions may be also serviceable to thee. - -_Direct._ IX. If less means prevail not, open thy case to some able, -faithful friend, and engage them to watch over thee; and tell them when -thou art most endangered by the temptation. This will shame thee from -the sin, and lay more engagements on thee to forbear it. If thou tell -thy friend, Now I am tempted to the sin, and now I am going to it; he -will quickly stop thee: break thy secrecy and thou losest thy -opportunity. Thou canst do this if thou be willing; if ever thy -conscience prevail so far with thee, as to resolve against thy sin, or -to be willing to escape, then take the time while conscience is awake, -and go tell thy friend: and tell him who it is that is thy wicked -companion, and let him know all thy haunts, that he may know the better -how to help thee. Dost thou say, that this will shame thee? It will do -so to him that it is known to: but that is the benefit of it, and that -is the reason I advise thee to it, that shame may help to save thy soul. -If thou go on, the sin will both shame and damn thee: and a greater -shame than this is a gentle remedy in so foul and dangerous a disease. - -_Direct._ X. Therefore, if yet all this will not serve turn, tell it to -many, yea, rather tell it to all the town than not be cured: and then -the public shame will do much more. Confess it to thy pastor, and desire -him openly to beg the prayers of the congregation for thy pardon and -recovery. Begin thus to crave the fruit of church discipline thyself; so -far shouldst thou be from flying from it, and spurning against it as the -desperate, hardened sinners do. If thou say, this is a hard lesson, -remember that the suffering of hell is harder. Do not say that I wrong -thee, by putting thee upon scandal and open shame: it is thou that -puttest thyself upon it, by making it necessary, and refusing all easier -remedies. I put thee on it, but on supposition that thou wilt not be -easilier cured: almost as Christ puts thee upon "cutting off a right -hand," or "plucking out a right eye, lest all the body be cast into -hell." This is not the way that he commandeth thee first to take: he -would have thee avoid the need of it: but he tells thee that it is -better to do so than worse; and that this is an easy suffering in -comparison of hell. And so I advise thee, if thou love thy credit, -forbear thy sin in a cheaper way; but if thou wilt not do so, take this -way rather than damn thy soul. If the shame of all the town be upon -thee, and the boys should hoot after thee in the streets, if it would -drive thee from thy sin, how easy were thy suffering in comparison of -what it is like to be! Concealment is Satan's great advantage. It would -be hard for thee to sin thus if it were but opened. - - - _Tit._ 2. _Directions against inward, filthy Lusts._ - -_Direct._ I. Because with most the temperature of the body hath a great -hand in this sin, your first care must be about the body, to reduce it -unto a temper less inclined to lust; and here the chief remedy is -fasting and much abstinence. And this may the better be borne, because -for the most part it is persons so strong as to be able to endure it -that are under this temptation. If your temptation be not strong, the -less abstinence from meat and drink may serve turn (for I would -prescribe you no stronger physic than is needful to cure your disease). -But if it be violent, and lesser means will not prevail, it is better -your bodies be somewhat weakened, than your souls corrupted and undone. -Therefore in this case, 1. Eat no breakfasts nor suppers; but one meal a -day, unless a bit or two of bread and a sup or two of water in the -morning, and yet not too full a dinner; and nothing at night. 2. Drink -no wine or strong drink, but water if the stomach can bear it without -sickness (and usually in such hot bodies it is healthfuler than beer). -3. Eat no hot spices, or strong, or heating, or windy meats: eat lettuce -and such cooling herbs. 4. If need require it, be often let blood, or -purged with such purges as copiously evacuate serosity, and not only -irritate. 5. And oft bathe in cold water. But the physician should be -advised with, that they may be safely done. - -If you think this course too dear a cure, and had rather cherish your -flesh and lust, you are not the persons that I am now directing; for I -speak to such only as are willing to be cured, and to use the -necessary means that they may be cured. If you be not brought to this, -your conscience had need of better awakening. I am sure Christ saith -that when the bridegroom was taken from them, his disciples should -"fast," Mark ii. 19, 20. And even painful Paul was "in fasting often," -2 Cor. vi. 5; xi. 27, and "kept under his body and brought it into -subjection, lest by any means when he had preached to others, himself -should be a cast-away," 1 Cor. ix. 27. And I am sure that the ancient -christians, that lived in solitude, and ate many of them nothing but -bread and water, or meaner fare than bread, did not think this cure -too dear.[457] Yea, smaller necessities than this engaged them in -"fasting," 1 Cor. vii. 5. This unclean devil will scarcely be cast out -but by "prayer and fasting," Mark ix. 29. - -And I must tell you that fulness doth naturally cherish lust, as fuel -doth the fire. Fulness of bread prepared the Sodomites for their filthy -lusts. It is no more wonder that a stuffed paunch hath a lustful fury, -than that the water runs into the pipes when the cistern is full, or -than it is wonder to see a dunghill bear weeds, or a carrion to be full -of crawling maggots. Plutarch speaks of a Spartan that being asked why -Lycurgus made no law against adultery, answered, There are no adulterers -with us: but saith the other, What if there should be any? saith the -Spartan, Then he is to pay an ox so great as shall stand on this side -the river Taget and drink of the river Eurota: saith the other, That is -impossible: and saith the Spartan, _Et quo pacto Spartae existat adulter -in qua divitiae, deliciae, et corporis adscititius cultus probro habentur? -et contra verecundia, modestia, ac obedientiae magistratibus debitae -observatio decori laudique dantur?_ that is, And how can there be an -adulterer at Sparta, where riches, delights, and strange attire, or -ornament are a disgrace or reproach? and contrarily shamefacedness, -modesty, and the observance of due obedience to magistrates, is an -honour and praise? And if rich men think it their privilege to fare -sumptuously and satisfy their appetites, they must take it for their -privilege to feed their lust. But God giveth no man plenty for such -uses; nor is it any excuse for eating and drinking much, because you -have much, any more than it would be to your cooks to put much salt in -your meat more than in poorer men's, because you have more.[458] He that -observeth the filthy and pernicious effects of that gluttony which is -accounted rich men's honour and felicity, will never envy them that -miserable happiness, but say rather as Antisthenes, _Hostium filiis -contingat in deliciis vivere_,[459] Let it befall the children of my -enemies to live in delights; but that the curse is too heavy for a -christian to use to any of his enemies. But for himself he must remember -that he is the servant of a holy God, and hath a holy work to do, and -holy sacrifices to offer to him, and therefore must not pamper his -flesh, as if he were preparing a sacrifice for Venus. For, as 1 Thess. -iv. 3, 4, "This is the will of God, even your sanctification, that you -abstain from fornication, that every one of you should know how to -possess his vessel in sanctification and honour, not in the lust of -concupiscence, as the gentiles that know not God." As the philosopher -answered Antigonus when he asked him whether he should go to a merry -feast that he was invited to, Thou art the son of a king;[460] so it is -answer enough for a christian against temptations to voluptuousness, I -am the son of the most holy God. If thou be invited to feasts where -urgency or allurement is like to make thee break thy bounds, go not, or -go back when thou seest the bait. As Epaminondas in Plutarch finding -excess at a feast that he was invited to, went away when he saw it, -saying, _Ego te sacrificare, non lascivire putaram_; so say thou, I came -to dine and not to be wanton or luxurious; to support my body for duty, -and not to pamper it for lust. Plutarch marvelleth at the folly of those -men that detest the charms of witches lest they hurt them, and fear not -but love the charms of dishes which hurt a thousand where witches hurt -one. Withdraw the fuel of excess, and the fire of lust will of itself go -out; or at least this enemy must be besieged and starved out, when it -cannot be conquered by storm. - -_Direct._ II. Take heed of idleness, and be wholly taken up in -diligent business of your lawful callings, when you are not exercised -in the more immediate service of God.[461] David in his idleness or -vacancy catched those sparks of lust, which in his troubles and -military life he was preserved from. Idleness is the soil, the -culture, and the opportunity of lust. The idle person goeth to school -to the devil; he sets all other employment aside, that the devil may -have time to teach him, and treat with him, and solicit him to -evil.[462] Do you wonder that he is thinking on lustful objects, or -that he is taken up in feasting and drinking, in chambering and -wantonness? why he has nothing else to do: whereas a laborious, -diligent person hath a body subdued and hardened against the -mollities, the effeminateness of the wanton; and a mind employed and -taken up with better things. Leave thy body and mind no leisure to -think of tempting, filthy objects, or to look after them. As Hierom -saith, _Facito aliquid operis, ut semper diabolus inveniat te -occupatum_: Be still doing some work, that the devil may always find -thee busy. And do not for thy fleshly ease remit thy labours and -indulge thy flesh. Rise early and go late to bed, and put thyself upon -a necessity of diligence all the day: undertake and engage thyself in -as much business as thou art able to go through, that if thou wouldst, -thou mayst not be able to give any indulgence to the flesh; for if -thou be not still pressed by necessity, lust will serve itself by -idleness, and the flesh will lie down if it feel not the spur: -therefore are the rich and idle more lustful and filthy than the poor -labouring people. The same bed is the place of sloth and lust. Hear a -heathen, and refuse not to imitate him. Seneca saith, No day passeth -me in idleness: part of the night I reserve for studies: I do not -purposely set myself to sleep, but yield to it when it overcometh me; -and when my eyes are wearied with watching, and are falling, I hold -them to their work:--I had rather it went ill with me than delicately -or tenderly. If thou be delicate or tender, the mind by little and -little is effeminate, and is dissolved into the similitude of the -idleness and sloth in which it lieth. I sleep very little, and take -but a short nap: it sufficeth me to have ceased watching: sometimes I -know that I slept, sometimes I do but suspect it.[463] Aristotle -saith, Nature made nothing to be idle. And Plato calls idleness the -plague of mortals. If thou be resolved to serve and please thy flesh, -then never ask advice against thy lust; for it is part of the pleasure -of it; and then no wonder if thou refuse this physic as too bitter, -and the remedy as too dear. But if thou be resolved to be cured and to -be saved, stick not at the pains: give up thyself totally to thy -business, and lust will die for want of food. - -_Direct._ III. If thou wouldst be free from lust, keep far enough from -the tempting object. If possible, dwell not in the house with any person -that thou feelest thyself endangered by; if that be not possible, avoid -their company, especially in private: abhor all lascivious and immodest -actions. Dost thou give thyself the liberty of wanton dalliance, and -lustful embracements, and yet think to be free from lust? wilt thou put -thy hand into the fire, when thou art afraid of being burnt? Either thou -hast the power of thy own heart, or thou hast not: if thou hast, why -dost thou not quench thy lust? if thou hast not, why dost thou cast it -upon greater temptations, and put it further out of thy power than it -is? Fly from a tempting object for thy safety, as thou wouldst fly from -an enemy for thy life. These loving enemies are more dangerous than -hating enemies: they get the key of our hearts, and come in and steal -our treasure with our consent, or without resistance; when an open enemy -is suspected and shut out. - -_Direct._ IV. Command thy eyes, and, as Job xxxi. 1, make a covenant -with them, that thou mayst not think on tempting objects: shut these -windows, and thou preservest thy heart. Gaze not upon any alluring -object. A look hath kindled that fire of lust in many a heart, that -hath ended in the fire of hell. It is easier to stop lust at these -outward doors, than drive it out when it hath tainted the heart. If -thou canst not do this much, how canst thou do more? An ungoverned -eye fetcheth fire to burn the soul that should have governed it.[464] - -_Direct._ V. Linger not in the pleasant snares of lust, if thou feel -but the least beginnings of it; but quickly cast water on the first -discerned spark, before it break out into a flame. The amorous poet -can teach you this, Ovid. de Rem. Am.[465] If ever delay be dangerous, -it is here. For delay will occasion such engagements to sin, that you -must come off at a far dearer rate. If the meat be undigestible, it is -best not look on it; it is the next best, not to touch or taste it; -but if once it go down, it will cost you sickness and pain to get it -up again; and if you do not, you perish by it. - -_Direct._ VI. Abhor lascivious, immodest speech: as such words come -from either vain or filthy hearts, and show the absence of the fear of -God, so they tend to make the hearer like the speaker. And if thy ears -grow but patient and reconcilable to such discourse, thou hast lost -much of thy innocence already. Christians must abhor the mentioning of -such filthy sins, in any other manner, but such as tends to bring the -hearers to abhor them. "Be not deceived; evil words corrupt good -manners," 1 Cor. xv. 33. "Let no corrupt communication proceed out of -your mouth, but that which is good to the use of edifying, that it may -minister grace to the hearers; and grieve not the Holy Spirit of God." -Corrupt communication is rotten, stinking communication; and none but -dogs and crows love carrion. But "fornication and all uncleanness and -[Greek: (pleonexia)] inordinate lust or luxury, let it not once be -named among you, as becometh saints; neither filthiness, nor foolish -talking, nor jesting," &c. - -_Direct._ VII. Abhor the covering of filthy lust with handsome names -to make it the more acceptable. Their discourse is more dangerous that -would thus dress up an ugly lust, than theirs that speak of it in -nasty language. Thus among the brutish party, it goeth under the names -of love, and having a mistress, and courting, and such like. But (as -one said that is cited in Stobaeus) it is doubled. Lust, that is -commonly called love, and doubled love is stark madness. If filthiness -will walk abroad, let it go for filthiness, and appear as it is. - -_Direct._ VIII. Avoid the reading of romances, and love stories; which -are the library of Venus; or the devil's books of the lustful art; to -cover over filthiness with cleanly names, and bewitch the fantasies of -fools with fine words; to make men conceive of the ready way to hell, -under the notions and images of excellency, beauty, love, gallantry; -and by representing strong and amorous passions, to stir up the same -passions in the reader. As he that will needs read a conjuring book, -is well enough served if devils come about his ears; so they that will -needs read such romances and other books of the burning art, it is -just with God to suffer an unclean devil to possess them, and to -suffer them to catch the fever of lust, which may not only burn up the -heart, but cause that pernicious deliriation in the brain, which is -the ordinary symptom of it. - -_Direct._ IX. Avoid all wanton stage-plays and dancings, which either -cover the odiousness of lust, or produce temptations to it.[466] As -God hath his preachers, and holy assemblies and exercises, for the -communion of saints, and the stirring up of love and holiness; so -these are Satan's instruments, and assemblies, and exercises, for the -communion of sinners, and for the stirring up of lust and filthiness. -They that will go to the devil's church deserve to be possessed with -his principles, and numbered with his disciples. The ancient -christians were very severe against the seeing of these _spectacula_, -shows or plays; especially in any of the clergy. - -_Direct._ X. Avoid all tempting, unnecessary ornaments or attire, and -the regarding or gazing on them upon others. It is a procacious, lustful -desire to seem comely and amiable, which is the common cause of this -excess. The folly, or lust, or both, of fashionists and gaudy gallants, -is so conspicuous to all in their affected dress, that never did pride -more cross itself, than in such publications of such disgraceful folly -or lust.[467] They that take on them to be adversaries to lust, and yet -are careful when they present themselves to sight, to appear in the most -adorned manner, and do all that harlots can do to make themselves a -snare to fools, do put the charitable hard to it, whether to believe -that it is their tongues or their backs that are the liar. As Hierom -saith, Thou deservest hell, though none be the worse for thee; for thou -broughtest the poison, if there had been any to drink it. Let thy -apparel be suited not only to thy rank, but to thy disease. If thou be -inclined to lust, go the more meanly clad thyself, and gaze not on the -ornaments of others. It is folly indeed that will be enamoured of the -tailor's work: yet this is so common, that it is frequently more the -apparel than the person that enticeth first; and homely rags would have -prevented the deceit; as the poet saith, - - Auferimur cultu: gemmis auroque: teguntur - Omnia: pars minima est ipsa puella sui.[468] - -_Direct._ XI. Think on thy tempting object as it is within, and as it -shortly will appear without. How ordinary is it for that which you -call beauty to be the portion of a fool; and a fair skin to cover a -silly, childish, peevish mind, and a soul that is enslaved to the -devil. And as Solomon saith, Prov. xi. 22, "As a jewel of gold in a -swine's snout, so is a fair woman without discretion." And will you -lust after such an adorned thing? Think also what a dunghill of filth -is covered with those ornaments; that it would turn thy stomach if -thou sawest what is within them. And think what a face that would be, -if it were but covered with the pox; and what a face it will be when -sickness or age hath consumed or wrinkled it; and think what thy -admired carcass will be, when it hath lain a few days in the grave: -then thou wouldst have little mind of it; and how quickly will that -be! O man, there is nothing truly amiable in the creature, but the -image of God; the wisdom, and holiness, and righteousness of the soul. -Love this then, if thou wilt love with wisdom, with purity and safety; -for the love of purity is pure and safe. - -_Direct._ XII. Think on thy own death, and how fast thou hastest to -another world. Is a lustful heart a seemly temper for one that is -ready to die, and ready to see God, and come into that world, where -there is nothing but pure and holy doth abide? - -_Direct._ XIII. Consider well the tendency and fruits of lust, that it -may still appear to your minds as ugly and terrible as it is indeed. -1. Think what a shame it is to the soul, that can no better rule the -body, and that it is so much defiled by its lusts. 2. Think what an -unfit companion it is to lodge in the same heart with Jesus Christ and -the Holy Spirit. Shall a member of Christ be thus polluted? Shall the -temple of the Holy Ghost be thus turned into a swine-sty? Is lust fit -to dwell with the love of God? Wilt thou entertain thy Lord with such -odious company? What an unkindness and injury is this to God, that -when he that dwelleth in the highest heavens condescendeth to take up -a dwelling in thy heart, thou shouldst bring these toads and snakes -into the same room with him. Take heed lest he take it unkindly and be -gone. He hath said he will dwell with the humble and contrite heart; -but where said he, I will dwell in a lustful heart? 3. Think how unfit -it makes thee for prayer, or any holy address to God. What a shame, -and fear, and deadness it casts upon thy spirit. 4. And think how it -tends to worse. Lust tendeth to actual filthiness, and that to hell; -cherish not the eggs if thou wouldst have none of the brood. It is an -easy step, from a lustful heart to a defiled body, and a shorter step -thence to everlasting horror than you imagine. As St. James saith, -"Every man is tempted when he is drawn aside of his own lust and -enticed; then when lust hath conceived, it bringeth forth sin, and sin -when it is finished bringeth forth death," James i. 13, 14. Gal. vi. -8, "If ye sow to the flesh, of the flesh ye shall reap corruption." -Remember that lust is the spawn of sin, and sin is the way to hell. - -_Direct._ XIV. Be sure to keep up a holy, constant government over thy -thoughts. Suffer them not to go after tempting, filthy, sensual -things. As soon as ever a thought of lust comes into thy mind, abhor -it and cast it out. Abundance of the cure and of thy safety lieth upon -thy thoughts. They that let their thoughts run uncontrolled, and feed -on filthiness, are already fornicators in the heart; and are hatching -the cockatrice eggs; and no wonder if from thoughts they proceed to -deeds. Oh what a deal of uncleanness is committed by the thoughts, -which people are little ashamed of, because they are unseen of men! If -the thoughts of many were open to beholders, what wantonness and lust -would appear in many adorned sepulchres! Even in the time of holy -worship, when once such give the unclean spirit possession of their -thoughts, how hardly is he cast out! they can scarce look a comely -person in the face without some vicious thought. If Hierom confess, -that in his wilderness his thoughts were running among the ladies at -Rome, what may we think of them that feed such filthy fantasies? Say -not, you cannot rule your thoughts: you can do much if you will, and -more than you do. If money and honour can make an ungodly preacher -command his thoughts to holy things, in the studies of divinity, -through much of his life, you may see that your thoughts are much in -your power. But of this before. - -_Direct._ XV. If other means serve not, open thy case to some friend, -and shame thyself to him, as I advised under the former title. -Confession, and shame, and advice, will help thee. - -_Direct._ XVI. Above all go to Christ for help, and beg his Spirit, and -give up thy heart to better things. Oh, if it were taken up with God, -and heaven, and the holy life that is necessary thereto, these things -are so great, and holy, and sweet, and of such concernment to thee, that -they would leave little room for lust within thee, and would make thee -abhor it as contrary to those things which have thy heart. No such cure -for any carnal love as the love of God; nor for fleshly lusts, as a -spiritual, renewed, heavenly mind. Thou wouldst then tell Satan that God -hath taken up all the room, and thy narrow heart is too little for him -alone; and that there is no room for lust, or the thoughts that serve -it. A true conversion which turneth the heart to God, doth turn it from -this with other sins, though some sparks may still be unextinguished. It -was once noted that many turn from other sects to the Epicureans, but -none from the Epicureans to any other sect; the reason was because -nature is inclined to sensuality in all, and when it is confirmed by use -and doctrine, philosophy is too weak to master it. But Christ calleth -and saveth epicures, and publicans, and harlots, and hath cleansed many -such by his grace, which teacheth men to "deny ungodliness and worldly -lusts, and to live soberly, righteously, and godly in the world." -Philostratus tells us of a sudden change upon one Isaeus, that turned him -from luxury to exceeding temperance: so that when one asked him, Is not -yonder a handsome woman? he answered, The diseases of my eyes are cured. -When they asked him which dish was the pleasantest, he answered, _Desii -curare_, I have done regarding such things: and told them the reason, -that marvelled at his change, Because he found that he did but gather -fruits out of Tantalus' garden. They are "deceitful lusts," Eph. iv. 22, -and Satan himself will reproach thee for ever, if he can deceive thee by -them. As Alexander when he had taken Darius, his gallantry, and -sumptuous houses, and furniture, reproaches him with it, saying, -_Hoccine erat imperare?_ Was this to rule? So Satan would show thee thy -lusts and say, Was this to be a christian and seek salvation? - - - PART VI. - - _Directions against sinful Excess of Sleep._ - -Of this, something is said already, chap. v. part i. and more afterwards -in the directions against idleness. Therefore I shall say but little -now. 1. I shall show you when sleep is excessive. 2. Wherein the -sinfulness of it consisteth. 3. What to do for the cure of it. - -I. Sleep is given us for the necessary remission of the animal -operations, and of the labour or motion of the exterior parts, by the -quieting of the senses, or shutting them up: that the natural and -vital operations may have the less disturbance. It is necessary, 1. To -our rest. 2. To concoction. Therefore weariness and want of concoction -are the chief indications, to tell us how much is needful for us. -Sleep is sinfully excessive, 1. When it is voluntarily more than is -needful to our health. 2. When it is unseasonable, at forbidden times. - -It is not all weariness or sleepiness that maketh sleep lawful or -needful; for some is contracted by laziness, and some by many diseases, -and some by other constant causes which make men almost always weary. -Nor is it all want of concoction that sleep is a remedy for; some may be -caused by excess of eating, which must be cured a better way; and many -diseases may cause it, which require other cure. Therefore none must -indulge excess upon these pretences. Nor must a present sense of the -pleasure of sleeping, or the displeasure of waking, be the judge; for -sluggards may think they feel it do them good, and that early rising -doth them hurt; but this good is but their present ease, and this hurt -is but a little trouble to their head, and eyes, and lazy flesh, just at -the time. But reason and experience must judge what measure is best for -your health, and that you must not exceed. To some five hours is enough; -to the ordinary sort of healthful persons six hours is enough; to many -weak, valetudinary persons seven hours is needful: to sick persons I am -not to give directions. - -2. Sleep is excessive at that particular time when it is unseasonable. -As, 1. When we are asleep when we should be doing some necessary -business which calls for present despatch. 2. Or when we should be -hearing the sermon, or praying, in public or private. In a word, when -it puts by any greater duty which we should then perform. As, when the -disciples slept when Christ was in his agony: "Could ye not watch with -me one hour? watch and pray, that ye enter not into temptation," Matt. -xxvi. 40, 41. - -It is a foppery and abuse of God and ourselves, to think that the -breaking of our sleep is a thing that of itself pleaseth God; or that -rising to pray at midnight is more acceptable to God than at another -hour: usually such rising to pray is sinful, 1. Because it is done in -an erroneous conceit that God accepts it better than in the day time. -2. Because they waste time in dressing and undressing. 3. Or else hurt -their health by cold in the winter, and so lose more time than they -redeem by shortening their lives. 4. And usually they are more drowsy -and unfit. But to rise in the night to prayer is meet on some -extraordinary occasion that calls for it; as to pray with or for a -dying person, or such like; or when an extraordinary fervour and -fitness prepareth us for it; and when we can stay up when we are up, -and not lose time in going to bed again. But ordinarily that way is to -be chosen that best redeemeth time; and that is, to consider just how -much sleep our health requireth, and to take it if we can together -without interruption, and to rise then and go about our duties. But -those that cannot sleep in the night, must redeem that time as -discretion shall direct them. - -It is the voluntariness of the excess that the sinfulness principally -consisteth in; and therefore the more voluntary the more sinful. In a -lethargy or caros it is no sin: and when long watching, or some bodily -weakness or distemper, make it almost unavoidable, the sin is the -smaller: therefore in case of long watching and heaviness, Christ -partly excused his disciples, saying, "The spirit is willing, but the -flesh is weak," Matt. xxvi. 41. But when it cometh from a -flesh-pleasing sloth, or from a disregard of any holy exercise that -you are about, it is a grievous sin. And though it be involuntary just -at the time, and you say, I would fain forbear sleeping now if I -could; yet if it be voluntary remotely and in its causes, it is your -sin. You would now forbear sleeping; but you would not forbear that -pampering your body, and stuffing your guts, which causeth it; you -would not deny the flesh its ease to avoid it. - -II. The sinfulness of excess of sleep lieth in these particulars: 1. -That it is a sinful wasting of every minute of that time which is -consumed in it.[469] And this is a very grievous thing, to a heart -that is sensible of the preciousness of time: when we think how short -our lives are, and how great our work is, it should tell us how great -a sin it is to cast away any of this little time in needless sleep. -And yet what abundance of it with many is thus spent! Almost half -their whole lives is spent in bed, by many drones, that think they -may sleep because they are rich, and have not a necessity of labouring -to supply their wants. I was never tempted (that I remember) so much -to grudge at God's natural ordering of man, in any thing, as that we -are fain to waste so much of our little time in sleep: nor was I ever -tempted to grudge at my weakness so much on any account as this, that -it deprived me of so much precious time, which else might have been -used in some profitable work. The preciousness of time makes excessive -sleeping to be a great sin, according to the measure of the excess. - -2. It is a neglect of all our powers and parts which should all that -time be exercised. Reason is idle and buried all that while: all your -wisdom and knowledge are of no use to you.[470] All the learning of the -greatest scholar in the world, is of no more service than if he were -illiterate; nor all the prudence and policy of the wisest, than if they -were mere idiots. All the strength and health of the strongest are of no -more service than if they were sick; nor the skill of the greatest -artist, than if he had never learnt his art; nor any of your limbs or -senses, than if you were lame, or blind, or deaf, or senseless. And I -leave it to any man's consideration and judgment, whether if drunkenness -be so odious a sin, because it depriveth a man voluntarily of the use of -his reason and parts, it must not be a very great sin to do the same by -sleeping, by frequent, voluntary, excessive sleeping. For no man I think -is drunk so often as the sluggard is dead in sleep: sluggards quite kill -their reason, when most drunkards do but maim it, or make it sick. -Sluggards bury their wits and parts usually ten times as long in the -year, as the filthiest drunkards do. And hath God given you reason, and -parts, and strength for no better use, than to bury it for so -considerable a part of your lives? - -3. Excess of sleep is guilty of all the omissions of those duties, which -should all that time have been performed: of the omission of every holy -thought, and word, and deed which should have been then exercised; and -of the omission of all the duties of your callings: of the omission of -every prayer you should have then prayed, and every chapter you should -have read; and all the good which you should have got to yourselves, or -done to others, to wife, husband, children, parents, servants, -neighbours. And you know that omissions are one half, and the greater -half, of the sins of the world; and that God will condemn the wicked at -last for their omissions; for not feeding the poor, not clothing them, -not visiting: and that he requireth the improvement of all his talents; -and that it is his terrible sentence, Matt. xxv. 26, 30, "Thou wicked -and slothful servant, &c. Cast ye the unprofitable servant into outer -darkness; there shall be weeping and gnashing of teeth." What then shall -we think of the wilful omission, not of one duty, but of all duty -whatsoever; not now and then, but constantly for an hour, or two, or -three once in four and twenty hours! No love of God, no desires towards -him, no good is exercised all that time. - -[Sidenote: Whether love of sleep may be a mortal sin?] - -_Quest._ Can the love of sleep alone be the mortal, reigning sin in -any one? The reason of the doubt is, because that the mortal sin is a -sin of mistaken interest, that is, such as hath a man's chiefest love, -and is preferred before God; which it seems so small a thing as sleep -or ease cannot be, but it seems a mere neglect or remissness in the -way of duty, and not to be chosen as any man's felicity. - -_Answ._ The sin that is set up against the love of God, as a man's -ultimate end and happiness, is flesh-pleasing in the general, or -carnal self-love: and he that is guilty of this can hardly be imagined -to exercise his sensual desire only in the way of sloth and sleep. It -is certain that he preferreth the greatest pleasure of his flesh which -he can attain before the less: and therefore as to the habit or -inclination, he is as much addicted to covetousness, gluttony, -ambition, or other ways of sensuality; and if they are within his -reach, that he can hope to attain them, he will actually desire such -greater pleasures, more than this. For there is no man that is an -unregenerate sensualist, that hath mortified covetousness, luxury, and -pride, and yet is captivated only by sleep or sloth: the same grace -which truly mortifieth the greater would mortify the less. But it is -possible that a beggar, or some such person, that hath no other -sensual pleasure but idleness in view or hope, may exercise his -sensuality principally this way. Not but that radically he preferreth -riches and honour before his beggarly sloth and ease; but those -desires having no matter to work upon, do not stir in him, because he -hath no hope of reaching such a thing. The sum is, 1. Carnal self-love -is the great opposite to the love of God. 2. This self-love worketh -towards carnal pleasure, and to the greatest most. 3. Habitually -therefore the love of riches, honour, and voluptuousness, is stronger -than the love of ease. 4. Actually the love of ease may be the -strongest in some. 5. But if those persons were as capable of the -higher fleshly pleasures, they would love them actually more. 6. It is -not the omitting of some particular duties through the love of ease, -which proveth such a sensual, unsanctified state of soul; but the -preferring of men's ease before a holy life in the main; as when men -so far love their ease, that they will not make it the chief of their -desires and employments, to "seek the kingdom of God and his -righteousness," Matt. vi. 33. - -The overcoming of excessive sleep is easy, if you be but thoroughly -willing. - -_Direct._ I. The first thing to be done, is to correct that sluggish, -phlegmatic temper of body which inclineth you to it, which is chiefly -to be done by such an abstinence or temperate diet, as I gave -directions for before. A full belly is fit for nothing else but sleep -or lust. Reduce your diet to that measure which is needful to your -health, and eat not any more to please your appetites. And let fasting -cure you when you have exceeded. - -_Direct._ II. Labour hard in your callings, that your sleep may be -sweet while you are in it; or else you will lie in bed on pretence of -necessity, because you cannot sleep well when you are there. Then you -will say, you must take it out in the morning, because you sleep not -in the night. But see that this be not caused by idleness. Weary your -bodies in your daily labours; "for the sleep of the labouring man is -sweet," Eccl. v. 12. - -_Direct._ III. See that thou have a calling which will find thee -employment for all thy time, which God's immediate service spareth. -Yea, which somewhat urgeth thee to diligence. Otherwise thou wilt lie -in bed, and say, thou hast time to spare, or nothing to do. You can -rise when you have a journey to be gone, or a business of pressing -necessity to be done: keep yourselves under some constant necessity, -or urgency of business at the least. - -_Direct._ IV. Take pleasure in your callings, and in the service of -God. Sluggards themselves can rise to that which they take much -pleasure in; as to go to a merriment, or feast, or play, or game, or -to a good bargain, or any thing which they delight in. If thou hadst -a delight in thy calling, and in reading the Scripture, and praying, -and doing good, thou couldst not lie contentedly in bed, but wouldst -long to be up and doing, as children to their play. The wicked can -rise early to do wickedness, because their hearts are set upon it: -they can be drunk, or steal, or whore, or plot their ambitious and -covetous designs, when they should sleep.[471] And if thy heart were -set as much on good, as theirs is on evil, wouldst not thou be as -wakeful and as readily up? - -_Direct._ V. Remember the grand importance of the business of your -souls which always lieth on your hands, that the greatness of your -work may rouse you up. What! lie slugging in bed, when you are so far -behindhand in knowledge, and grace, and assurance of salvation; and -have so much of the Scripture and other books to read and understand? -Hast thou not grace to beg for a needy soul? Is not prayer better work -than excess of sleeping? Great business in the world can make you -rise, and why not greater? - -_Direct._ VI. Remember that thou must answer in judgment for thy time: -and what comfort wilt thou have, to say I slugged away so many hours -in a morning? And what comfort at death when time is gone, to review -so much cast away in sleep? - -_Direct._ VII. Remember that God beholdeth thee, and is calling thee -up to work. If thou understoodest his word and providence, thou -wouldst hear him, as it were, saying as the mariners to Jonah, "What -meanest thou, O sleeper? Arise, call upon thy God." Wilt thou lie -sleeping inordinately when God stands over thee, and calls thee up? If -the king, or any great person, or friend, did but knock at thy door, -thou wouldst rise presently to wait upon them. Why, God would speak -with thee by his word, or hear thee speak to him by prayer; and wilt -thou lie still and despise his call? - -_Direct._ VIII. Remember how many are attending thee while thou -sleepest. If it be summer, the sun is up before thee, that hath gone so -many thousand miles while thou wast asleep: it hath given a day's light -to the other half of the world since thou laidst down, and is come again -to light thee to thy work, and wilt thou let it shine in vain? All the -creatures are ready in their places to assist thee, and art thou asleep? - -_Direct._ IX. Consider whether thou wilt allow thy servants to do the -like: they must be up and at work, or you will be offended, and tell -them that they are no servants for you, and that you hire them not to -sleep. And do you not owe God more service than they owe you? Doth God -hire you to sleep? Is it any lawfuller for you than them, to sleep one -minute more than is needful for your health? No, not a minute: if you -are sicklier than they, that is another matter; (but see that fulness -and idleness cause it not;) but otherwise your riches are no excuse to -you. Will you loiter more than they, because you receive more? and do -less service, because you have more pay? Or is it your privilege to be -so miserable, as to lose that time which poor men save? - -_Direct._ X. Remember that your morning hours are the chiefest part of -all the day, for any holy exercise, or special employment of the mind. -The mind is fresh and clear, and there is less interruption by worldly -business; whereas when others are up and about their business, you -will have interpellations. Those that have tried it can say by -experience, that the morning hours are the flower of their time, for -prayer or studies; and that early rising is a great part of the art of -redeeming time. - -_Direct._ XI. Remember how many are condemning you by their diligence, -while you are slugging away your time. How many holy persons are then -at prayer in secret, wrestling fervently with God for their salvation; -or reading and meditating in his word! What do they get while you are -sleeping! The blessed man doth delight in the law of the Lord, and -meditate in it day and night; and you love your ease, and are sleeping -day and night: will not all these be witnesses against you? So will -the diligent in their callings; and so will the worldlings and wicked -that rise early to their sin. How many thousand are hard at work while -you are sleeping! Have you not work to do, as well as they? - -_Direct._ XII. Remember that sensuality or flesh-pleasing is the great -condemning sin that turns the heart from God: and if it be odious in a -drunkard or fornicator, why is it not so in you? Mortify the flesh, -and learn to deny it in its inordinate desires, and your sin is almost -cured. - -_Direct._ XIII. For then the executive part is easy when you are -willing: it is but agreeing with some one to awaken you, and a little -cold water will wash away your drowsiness if you consent. - - - PART VIII. - - _Directions against sinful Dreams._ - -Dreams are neither good nor sinful simply in themselves, because they -are not rational and voluntary, nor in our power; but they are often -made sinful by some other voluntary act: they may be sinful by -participation and consequently. And the acts that make them sinful, -are either such as go before, or such as follow after. - -I. The antecedent causes are any sinful act which distempereth the -body, or any sin which inclineth the fantasy and mind thereto; or the -omission of what was necessary to prevent them. 2. The causes which -afterwards make them objectively sinful, are the ill uses that men -make of them; as when they take their dreams to be divine revelations, -or trust to them, or are affrighted by them as ominous, or as -prophetical; and make them the ground of their actions, and seduce -themselves by the phantasms of their own brains. - -_Direct._ I. Avoid those bodily distempers as much as you can which -cause sinful dreams, especially fulness of diet: a full stomach -causeth troublesome dreams, and lustful dreams; and hath its ill -effects by night and by day. - -_Direct._ II. Endeavour the cure of those sinful distempers of the -mind which cause sinful dreams. The cure of a worldly mind is the best -way to cure worldly, covetous dreams; and the cure of a lustful heart, -is the best way to cure lustful dreams; and so of the rest: cleanse -the fountain, and the waters will be sweeter day and night. - -_Direct._ III. Suffer not your thoughts, or tongue, or actions to run -sinfully upon that in the day, which you would not dream sinfully of in -the night.[472] Common experience telleth us, that our dreams are apt to -follow our foregoing thoughts, and words, and deeds. If you think most -frequently and affectionately of that which is good, you will dream of -that which is good. If you think of lustful, filthy objects, or speak of -them, or meddle with them, you will dream of them; and so of covetous -and ambitious dreams, and they that make no conscience to sin waking, -are not like much to scruple sinning in their sleep. - -_Direct._ IV. Commend yourselves to God by prayer before you take your -rest, and beseech him to set a guard upon your fantasy when you cannot -guard it. Cast the cure upon him, and fly to him for help by faith and -prayer in the sense of your insufficiency. - -_Direct._ V. Let your last thoughts still before your sleep be holy, -and yet quieting and consolatory thoughts.[473] The dreams are apt to -follow our last thoughts. If you betake yourselves to sleep with -worldliness or vanity in your minds, you cannot expect to be wiser or -better when you are asleep, than when you are awake. But if you shut -up your day's thoughts with God, and sleep find them upon any holy -subject, it is like to use them as it finds them. Yet if it be -distrustful, unbelieving, fearful thoughts which you condole with, -your dreams may savour of the same distemper. Frightful and often -sinful dreams do follow sinful doubts and fears. But if you sweeten -your last thoughts with the love of Christ, and the remembrance of -your former mercies, or the foresight of eternal joys, or can -confidently cast them and yourselves upon some promise, it will tend -to the quietness of your sleep, and to the savouriness of your dreams: -and if you should die before morning, will it not be most desirable -that your last thoughts be holy? - -_Direct._ VI. When you have found any corruption appearing in your -dreams, make use of them for the renewing of your repentance, and -exciting your endeavours to mortify that corruption. A corruption may -be perceived in dreams, 1. When such dreams as discover it are -frequent: 2. When they are earnest and violent: 3. When they are -pleasing and delightful to your fantasies: not that any certain -knowledge can be fetched from them, but some conjecture as added to -other signs. As if you should frequently, earnestly, and delightfully -dream of preferments and honours, of the favours of great men, suspect -ambition, and do the more to discover and mortify it. If it be of -riches, and gain, and money, suspect a covetous mind. If it be of -revenge or hurt to any man that you distaste, suspect some malice, and -quickly mortify it: so if it be of lust, or feasting, or drinking, or -vain recreations, sports and games, do the like. - -_Direct._ VII. Lay no greater stress upon your dreams than there is just -cause. As, 1. When you have searched, and find no such sin prevailing in -you as your dreams seem to intimate, do not conclude that you have more -than your waking evidence discovers. Prefer not your sleeping signs -before your waking signs and search. 2. When you are conscious that you -indulge no corruption to occasion such a dream, suppose it not to be -faulty of itself, and lay not the blame of your bodily temperament, or -unknown causes, upon your soul, with too heavy and unjust a charge. 3. -Abhor the presumptuous folly of those that use to prognosticate by their -dreams, and measure their expectations by them, and cast themselves into -hopes or fears by them. Saith Diogenes, "What folly is it to be careless -of your waking thoughts and actions, and inquisitive about your dreams? -A man's happiness or misery lieth upon what he doth when he is awake, -and not upon what he suffereth in his sleep." - -FOOTNOTES: - -[378] Rom. vii. 7; Matt. v. 28; Eph. v. 5; Heb. xiii. 4. - -[379] Prov. iii. 21; Luke xi. 34; Matt. vi. 22; Psal. cxlv. 15; -cxxiii. 2, 3; Prov. xxviii. 27. - -[380] Psal. xxxv. 19; Prov. x. 10; xxx. 17; Isa. v. 15; iii. 16; Prov. -xxx. 13. - -[381] Prov. xxiii. 33. - -[382] Prov. xxvii. 20; Eccl. i. 8; iv. 8. - -[383] Prov. xxiii. 3. - -[384] Prov. iv. 25. - -[385] Prov. xxi. 10. See Dr. Hammond on Matt. vi. 22. - -[386] Prov. xxii. 9. - -[387] Isa. xiii. 18; Prov. xxviii. 27. - -[388] Matt. vii. 3; Luke vi. 41. - -[389] Prov. vi. 4. - -[390] Psal. xxxv. 21; x. 8, xxxvi. 1. - -[391] Matt. vi. 22, 23; Luke xi. 34. - -[392] Prov. xxiii. 29. - -[393] Psal. vi. 7; Lam. iii. 48, 49, 51. - -[394] Gen. xlix. 2; Exod. xix. 9; Deut. i. 16; iv. 10; v. 1, 25, 27; -xxxi. 13; Prov. i. 8; xix. 20, 27; xxii. 17; Eccl. v. 1; vii. 5; Jam. -i. 19; Isa. lxvi. 4; lxv. 12; xxx. 9; Ezek. xii. 2; Mal. ii. 2; Acts -iii. 23; Lev. v. 1; Deut. xiii. 12. - -[395] So the Israelites, Numb. xi. loathing manna, because they must -have change of diet, was a sin of gulosity, or gluttony; being more -for appetite than health. - -[396] Even fruitful land, saith Plutarch, enricheth not if it cost too -much the manuring. So here. - -[397] As Isaac's pleasant meat, Gen. xxvii. 7. - -[398] Non potest temperantiam laudare is, qui summum bonum ponit in -voluptate. Est enim temperantia libidinum inimica. Cicero. Saith -Aristotle, He is temperate that takes pleasure to deny fleshly -pleasure; but he is intemperate that is troubled because he cannot -have them. Ethic. 1. 2. c. 3. - -[399] Socrates dixit, eos qui praecocia magno emerent, desperare se ad -maturitatis tempus perventuros. Laert. in Socrat. Cum vocasset ad coenam -divites, et Zantippen modici puderet apparatus; Bono, inquit, esto -animo. Nam siquidem modesti erunt frugique, mensam non aspernabuntur; -sin autem intemperantes, nulla nobis de hisce cura fuerit. Idem ibid. -Dicebat alios vivere ut ederent, se autem edere ut vivat. Ibid. - -[400] Hic est mos nobilium ante alios: artes quae liberales fuerunt, -mechanicae evasere: ipsique qui bellorum duces, philosophi, rectores -urbium, ac patres patriae esse solent, venatores; atque aucupes facti -sunt, utque intelligas nullam esse reliquam spem salutis, nobilitati -tribuitur quod est Gulae. aut proculdubio vanitatis. Petrarch. - -[401] 1 Cor. x. 7. - -[402] Of this see more in my book of "Self-denial." - -[403] See Plutarch's precepts of health. - -[404] Rom. xvi. 17, 18. They serve not the Lord Jesus, but their own -bellies. - -[405] It is a common saying that Gula plures occidit quam gladius. -Quicquid avium volitat, quicquid piscium natat, quicquid ferarum -discurrit, nostris sepelitur ventribus. Quaere nunc cur subito -moriamur? Quia mortibus vivimus. Senec. Hierom saith, that he had read -of some that had been sick of the arthritis and podagra, that were -cured by being brought to poverty by confiscation of their estates, -and so brought to a poor diet. - -[406] Chrysostom saith the difference betwixt famine and excess is, that -famine kills men sooner out of their pain, and excess doth putrify and -consume them by long and painful sicknesses. In Hebr. Hom. 29. - -[407] As smoke driveth away the bees from their hive, saith Basil de -Junin; so gluttony expelleth all spiritual gifts, and excellent -endowments of mind. - -[408] Saith Basil, A ship heavy laden is unfit to sail: so a full -belly to any duty. - -[409] Semper saturitati juncta est lascivia. Hieron. - -[410] Ventri obedientes animalium numero computantur non hominum. Senec. - -[411] It is Chrysostom's saying in Hebr. Hom. 29. - -[412] Jer. v. 7. - -[413] Magna pars libertatis est bene moratus venter. Senec. - -[414] When a friend of Socrates complained to him, What a dear place -is this! Wine will cost so much, and honey so much, and purple so -much: Socrates took him to the meal-hall, Lo, saith he, you may buy -here half a sextare of good meal for a halfpenny (which boiled in -water was his meat); God be thanked the market is very cheap. Then he -took him to an oil-shop, where a measure (choenix) was sold for two -brass dodkins. Then he led him to a broker's shop, where a man might -buy a suit of clothes for ten drachms. You see, quoth he, that the -pennyworths are reasonable, and things good, cheap throughout the -city. Plutarch. de Tranquil. Anim. pag. 153. - -[415] Matt. xxv. - -[416] Saith Plato, God is the temperate man's law; and pleasure the -intemperate man's. - -[417] Heb. xiii. 9. - -[418] 1 Cor. x. 31. - -[419] Socrates adeo parce et temperate vixit, ut cum Athenas pestis -saepenumero vastaret, solus ipse nunquam aegrotaverit. Laertius in Socrat. - -[420] Multum confert cogitatio exitus, quod cum omnibus vitias sit -commune, tamen huic proprium. Petrarch. - -[421] Temperantia voluptatibus imperat: alias odit atque abigit: alias -dispensat et ad sanum modum dirigit; nec unquam ad illas propter ipsas -venit. Senec. Scit optimum esse modum cupidorum, non quantum velis, -sed quantum debeas sumere. Senec. - -[422] Venter parvo contentus est, si das illi quod debes, non quod -potes. Senec. - -[423] Juvenum virtus est, nihil nimis. Socrat. - -[424] Venter praecepta non audit. Senec. - -[425] If you will not take this counsel, at least use after meat to -set before your guests a bason and a feather, or a provang to vomit it -up again, that you may show some mercy to their bodies, if you will -show none to their souls. - -[426] A sensualist craving to be admitted of Cato among his familiars, -Cato answered him, I cannot live with one whose palate is wiser than -his brain. Eras. - -[427] The old fashion in countrymen's houses was not amiss, where the -story of this rich glutton and Lazarus was wont to be painted over -their tables on their walls. - -[428] 1 Cor. viii. 9; Lev. xix. 14; Rom. xiv. 13; xi. 9; Rev. ii. 14. - -[429] See 1 Cor. vi. 13. Qui Christum desiderat, et illo pane -vescitur, non curat magnopere quam de pretiosis cibis stercus -conficiat. Hieron. Epist. ad Paul. - -[430] Nihil tam aeque tibi proderit ad temperantiam, quam frequens -cogitatio brevis aevi, et incerti: Quicquid facis respice mortem. Senec. - -[431] Luke vi. 25, "Woe to you that are full! for ye shall hunger." - -[432] Temperantiam exigit philosophia, non poenam. Senec. - -[433] Et non solum haec seculares viri, sed et ipse grex Domini ejusque -pastores, qui exemplo esse omni plebi debuerint, ebrietate quam -plurimi quasi vino madidi torpebant resoluti, et animositatum tumore, -jurgiorum contentione, invidiae rapacibus ungulis, indiscreto boni -malique judicio carpebantur. Gildas. - -[434] Why Gregory set up wakes, and church-ales, and meetings on -holidays in England, you may see lib. x. Regist. Ep. 71. in policy to -win the heathens: Qui boves solent multos in sacrificio daemonum -occidere, debet his etiam de hac re aliqua solemnitas immutari, ut die -dedicationis vel natalitiis martyrum, tabernacula sibi circa easdem -ecclesias, quae ex fanis commutatae sunt, de ramis arborum faciant, et -religiosis conviviis solennitatem celebrent. Nec diabolo jam animalia -immolent, sed ad laudem Dei in usu suo animalia occidant, et donatori -omnium de satietate sua gratias agant, &c. But do christians need this -as heathens did, when we see the sad effects of such riotings? Lege -Acost. 1. iii. c. 34. - -[435] Prov. xiii. 23; xiv. 21; xxi. 13; xxx. 14; xxii. 9; xxviii. 27. - -[436] Diogenes begging of a prodigal, asked a pound of him, when he -asked but a penny of the next, Because, saith he, I may oft receive of -them, but God knows whether ever I shall have more of him. Laert. in -Diog. Prov. xxviii. 19. - -[437] John xiv. 15; 1 John v. 2, 3. - -[438] And a shame to thy family: as it is said that Cicero's son -proved a drunkard, to whom he directed his book De Officiis: which is -made his father's reproach. - -[439] Of drunken priests I am loth to speak: but pray such to read -Isa. lii. 12; xxviii. 7; Mic. ii. 11; 1 Tim. iii. 3, 8; Isa. lvi. 11, -12; Lev. x. 9; Jer. xxxv.; Ezek. xliv. 21; Matt. xxiv. 49; 1 Thess. v. -7; Gal. v. 21. - -[440] See Prov. xxiii. 29-33. - -[441] Est certa et constans plurimorum sententia, frustra Indos -christianam religionem doceri, quamdiu pestifera isthaec consuetudo -inerti nostrorum dissimulatione retinetur saith Acosta speaking of -drunkenness, l. 3. c. 22. p. 336. - -[442] Leg. Jos. Acostam de procur. Indor. salut. l. 3. c. 21, 22. - -[443] Gluttons, and drunkards, and lustful sensualists, are prepared -for atheism, infidelity, and any impious conceit. For their wits are -buried in the dunghill of their guts, and drowned in the -excrementitious humidity of their brains: (ubi oculus siccus clarus -intellectus:) and the vapours and fumes of their boiling lusts do so -intoxicate and cloud their brains, that they have little use of their -reason except to contrive the service of their guts and lusts. Lege -Basilii Homil. in Ebriet. et Lux. Vide ipse ex taberna duos semi -captos vino egressos, vix oboli causa, se mutuo uno eodemque gladio -confecisse; et quidem extracto his e percusso corpore, prae alterum -feriendi furore: itaque momento temporis ambo exanimes corruerunt. -Jos. Acosta de proc. Ind. salut. l. 3. c. 21. p. 332. - -[444] Bibendi consuetudo auget aviditatem. Plin. Perinde est -vinolentiam bibendo velle sedare, atque ignem materia apposita pergere -extingere: nam quod naturae appetitioni datur moderatum est, at vitiosa -et preter naturam libido, nullo expletur. Acosta ub. sup. - -[445] Id sane magno Christianis opprobio est, Ingam Regem barbarum et -idolis deditum ab ebrietate subditos sibi populos cohibuisse; nostros -vero quos oportebat mores quoque perditos emendare, temulentiae -incrementa tanta fecisse. Acosta l. 3. c. 21. - -[446] He is happiest that needeth least of any creature, and not he that -hath most. Socrates said it was proper to God only to need nothing, but -those that came nearest to God in this were the happiest men. - -[447] 1 Thess. v. 7, "They that are drunken, are drunken in the night." - -[448] Deut. xxiii. 17; Prov. xxiii. 27; v. 3, 5; vii. 5-7; vi. 13-15; -xxii. 14; Eccles. vii. 26; Gen. xxxviii. 24. - -[449] Saith Boniface (alias Winfrid) of the English Mercian king -Ethelbald, a fornicator, Opprobrium generis nostri patimur, sive a -Christianis sive Paganis dicentibus, quod gens Anglorum spreto more -caeterarum gentium, &c. hinnientium equorum consuetudine, vel rudentium -asinorum more, luxuriando et adulterando, omnia turpiter foedet, et -confundat. Epist. Bonif. 10. ad Perefrid, Salvagus Sarzanensis -Episcopus-Pauli 5. Jussu visitationem Ecclesiarum Stiriae, Carinthiae, -et Carniolae instituerat. Qua peracta, sex omnino Sacerdotes qui non -essent concubinarii, in tribus illis Provinciis invenit, cum tamen -magna pars ex Jesuitarum disciplina prodiisset, &c. Giraldi Apolog. -pro Senatu Vener. p. 165. Moechum in adulterio deprehensum necato: was -a Roman law, 12. tab. - -[450] Solomon's "wives turned away his heart after other gods," 1 -Kings xi. 4. The wisdom of Solomon preserved him not from the power of -lust, and the deceit of women. 1 Pet. ii. 11, "Fleshly lusts that -fight against the soul." - -[451] Rev. xiv. 4. - -[452] Saith Chrysostom, The adulterer even before damnation is most -miserable: still in fear, trembling at a shadow, fearing them that -know, and them that know not: always in pain, even in the dark. - -[453] 1 Tim. vi. 9, "Hurtful lusts, which drown men in destruction and -perdition." - -[454] When an adulterer asked Thales whether he should make a vow -against his sin, he answered him, Adultery is as bad as perjury: if -thou dare be an adulterer, thou darest forswear thyself. Laert. Herod -durst behead John, that durst be incestuous. - -[455] Judg. xix. xx. The tribe of Benjamin was almost cut off upon the -occasion of an adultery or rape. See Numb. xxv. 8; Gen. xii. 17; 2 Sam. -xii. 10; Luke iii. 19; 1 Cor. v. 1; John viii. 2. Vid. AElian. fol. 47. - -[456] Plutarch's Roman. Quest. 65. is, Why the bridegroom is not to -have any light when he first cometh to bed to his bride? and -answereth, Happily this was instituted to show how sinful and damnable -all unlawful company of man and woman together is, seeing that which -is lawful and allowed, is not without some blemish and note of shame. - -[457] Acts x. 30; xiv. 23; Luke ii. 37. - -[458] It is Zeno's comparison in Laert. 1. 7. c. 1. - -[459] In Laert. 1. 6. c. 1. - -[460] Laert. 1. 2. c. 38. - -[461] Otia si tollas periere Cupidinis arcus, &c. - -[462] In vacuo pectore regnat amor. Ovid. Diogenes called love, -Otiosorum negotium. - -[463] Nullus mihi per otium dies exit: partem noctium studiis vendico: -non vaco somno sed succumbo, et oculos vigilia fatigatos, cadentesque -in opere detineo.--Male mihi esse malo quam molliter; si mollis es, -paulatim effoeminatur animus, atque in similitudinem otii sui: et -pigritiae in qua jacet solvitur: dormio minimum et brevissimo somno -utor: satis est mihi vigilare desiisse: aliquando dormisse scio, -aliquando suspicor. - -[464] Plutarch de Curiositate, praiseth Cyrus that would not see -Panthra; and reproveth them that cast a wanton eye at women in coaches -as they pass by, and look out at windows to have a full view of them, -and yet think they commit no fault, suffering a curious eye and a -wandering mind to slide and run every way, pag. 142. - -[465] - - Dum licet, et modici tangunt praecordia motus, - Si piget in primo lumine siste pedem. - Opprime dum nova sunt subiti mala semina morbi: - Et tuus incipiens ire resistat equus. - Nam mora dat vires.---- - - Dum novus est coepto potius pugnemus amori: - Flamma recens parva sparsa resedit aqua. - Interea tacitae serpunt in viscera flammae. - Et mala radices altius arbor agit. - - -[466] Vide Petrarch. de spect. Dial. 30. - -[467] Lysander forbad his daughters to wear the brave attire which -Dionysius sent them, Ne luxuria conspicuae turpiores videantur, Lest -being conspicuous in luxury, they should seem the more deformed. - -[468] Ovid. de Remed. Amoris. - -[469] Nil temporis tam perit de vita nostra quam quod somno deputatur. -Ber. - -[470] Dormiens nemo ullius pretii est. Plato in Laert. - -[471] Prov. iv. 16; 1 Thess. v. 6, 7. - -[472] Cogitationes sanctiores sequuntur somnia blandiora et -delectabiliora. Greg. Moral. - -[473] Iturus in somnum aliquid tecum defert in memoria et cogitatione -in quo placide obdormias, quod etiam somniare juvet: sic tibi nox ut -dies illuminatur, et in deliciis tuis placide obdormies: in pace -quiesces, facile evigilabis, et surgens promptus eris ad redeundum in -id, unde non totus discessisti. - - - - - CHAPTER IX - - DIRECTIONS FOR THE GOVERNMENT OF THE TONGUE.[474] - - - _Tit._ 1. _The General Directions._ - -_Direct._ I. Understand in general of what moment and concernment it -is, that the tongue be well governed and used. For they that think -words are inconsiderable, will use them inconsiderately. The conceit -that words are of small moment (as some say of thoughts, that they are -free) doth cause men to use their tongues as if they were free, -saying, "Our lips are our own: who is lord over us?" Psal. xii. 4. - -[Sidenote: The greatness of the sins and duties of the tongue.] - -1. The tongue of man is his glory;[475] by which expressively he -excelleth the brutes; and a wonderful work of God it is, that a man's -tongue should be able to articulate such an exceeding number of words: -and God hath not given man so admirable a faculty for vanity and sin; -the nobler and more excellent it is, the more to be regarded, and the -greater is the fault of them that do abuse it. Hilary compareth them -to an ill barber that cuts a man's face and so deformeth him, when his -work was to have made him more neat and comely. So it is the office of -the tongue to be excellently serviceable to the good of others, and to -be the glory of mankind; the shame therefore of its faults is the more -unexcusable. - -2. The tongue is made to be the index or expresser of the mind; -therefore if the mind be regardable, the tongue is regardable. And if -the mind be not regardable, the man is not regardable. For our Lord -telleth us, that the tree is known by its fruit; an evil tree bringeth -forth evil fruits: and "out of the abundance of the heart the mouth -speaketh."[476] And Aristotle saith, that "such as a man is, such are -his speeches, such his works, and such his life."[477] Therefore by vain -or sinful words you tell men the vanity and corruption of your minds. - -3. Men's works have a great dependence on their words; therefore if -their deeds be regardable, their words are regardable. Deeds are -stirred up or caused by words. Daily experience telleth us the power -of speech. A speech hath saved a kingdom, and a speech hath lost a -kingdom. Great actions depend on them, and greater consequents. - -4. If the men that we speak to be regardable, words are regardable. For -words are powerful instruments of their good or hurt. God useth them by -his ministers for men's conversion and salvation; and Satan useth them -by his ministers for men's subversion and damnation. How many thousand -souls are hurt every day by the words of others! some deceived, some -puffed up, some hardened, and some provoked to sinful passions! And how -many thousand are every day edified by words! either instructed, -admonished, quickened, or comforted. Paul saith, 2 Cor. x. 4, "The -weapons of our warfare are mighty through God." And Pythagoras could -say, that "tongues cut deeper than swords, because they reach even to -the soul." Tongue sins and duties therefore must needs be great. - -5. Our tongues are the instruments of our Creator's praise, purposely -given us to "speak good of his name," and to "declare his works with -rejoicing."[478] It is no small part of that service which God expects -from man, which is performed by the tongue; nor a small part of the -end of our creation: the use of all our highest faculties, parts, and -graces, are expressively by the tongue: our wisdom and knowledge, our -love and holiness, are much lost as to the honour of God, and the good -of others, if not expressed. The tongue is the lantern or casement of -the soul, by which it looketh out, and shineth unto others. Therefore -the sin or duty of so noble an instrument is not to be made light of, -by any that regard the honour of our Maker. - -6. Our words have a great reflection and operation upon our own -hearts. As they come from them, so they recoil to them, as in prayer -and conference we daily observe. Therefore for our own good or hurt, -our words are not to be made light of. - -7. God's law and judgment will best teach you what regard you should -have to words. Christ telleth you, that by "your words you shall be -justified, and by your words you shall be condemned," Matt. xii. 37. -And it is words of blasphemy against the Holy Ghost, which are the -unpardonable sin. James iii. 2, "If any man offend not in word, the -same is a perfect man, and able to bridle the whole body." Ver. 6, -"The tongue is a fire; a world of iniquity: so is the tongue amongst -our members, that it defileth the whole body, and setteth on fire the -course of nature, and it is set on fire of hell." James i. 26, "If any -man among you seem to be religious, and bridleth not his tongue, but -deceiveth his own heart, this man's religion is vain." 1 Pet. iii. 10, -"For he that will love life and see good days, let him refrain his -tongue from evil, and his lips that they speak no guile." Matt. xii. -36, "But I say unto you, that every idle word that men shall speak, -they shall give account thereof in the day of judgment." The third -commandment telleth us, that "God will not hold him guiltless that -taketh his name in vain." And Psal. xv. 1-3, "Speaking the truth in -his heart, and not backbiting with the tongue," is the mark of him -that shall abide in "God's tabernacle, and dwell in his holy hill." -And the very work of heaven is said to be the perpetual "praising of -God," Rev. xiv. 11. Judge now how God judgeth of your words. - -8. And some conjecture may be made by the judgment of all the world. -Do you not care yourselves what men speak of you and to you? Do you -not care what language your children, or servants, or neighbours give -you? Are not words against the king treasonable and capital, as well -as deeds? The "wheel of affairs or course of nature is set on fire by -words," James iii. 6. I may conclude then with Prov. xviii. 21, "Death -and life are in the power of the tongue:" and Prov. xxi. 23, "Whoso -keepeth his mouth and his tongue, keepeth his soul from trouble." - -[Sidenote: The duties of the tongue.] - -_Direct._ II. Understand well and remember the particular duties of the -tongue; for the mere restraint of it from evil is not enough; and they -are these: 1. To glorify God by the magnifying of his name; to speak of -the praises of his attributes and works. 2. To sing psalms of praise to -him, and delight our souls in the sweet commemoration of his -excellencies. 3. To give him thanks for the mercies already received, -and declare to others what he hath done for our souls and bodies, for -his church and for the world. 4. To pray to him for what we want, and -for our brethren, for the church, and for the conversion of his and our -enemies. 5. To appeal to him and swear by his name when we are called to -it lawfully. 6. To make our necessary covenants and vows to him, and to -make open profession of our belief, subjection, and obedience to him, -before men. 7. To preach his word, or declare it in discourse, and to -teach those that are committed to our care, and edify the ignorant and -erroneous as we have opportunity. 8. To defend the truth of God by -conference or disputation; and confute the false doctrine of deceivers. -9. To exhort men to their particular duties, and to reprove their -particular sins; and endeavour to do them good as we are able. 10. To -confess our own sins to God and man as we have occasion. 11. To crave -the advice and help of others for our souls; and inquire after the will -of God, and the way to salvation. 12. To praise that which is good in -others, and speak good of all men, superiors, equals, and inferiors, so -far as there is just ground and cause. 13. To bear witness to the truth, -when we are called to it. 14. To defend the cause of the just and -innocent, and vindicate them against false accusers; and excuse those -causes and persons that deserve excuse. 15. To communicate and convey to -others the same good impressions and affections of mind, which God hath -wrought on us, and not only the bare truths themselves which we have -received. 16. Lastly, to be instruments of common converse; of -expressing our mutual affections and respects, and transacting all our -worldly business: for learning, arts, manufactures, &c. These are the -uses and duties of the tongue.[480] - -[Sidenote: The sins of the tongue.] - -_Direct._ III. Understand and remember what are the sins of the tongue -to be avoided. And they are very many, and many of them very great: -the most observable are these: - -1. (Not to say any more of the sins of omission; because it is easy to -know them, when I have named the duties, which are done or omitted,) -among the sins of commission, the first that I shall name is, blasphemy, -as being the greatest; which is the reproaching of God: to speak -contemptuously of God, or to vilify him, or dishonour him, by the -denying of his perfections, and to debase him, by false titles, -doctrines, images, resemblances, as likening him to man in any of our -imperfections; any thing that is a reproaching of God is blasphemy. Such -as Rabshakeh used when he threatened Hezekiah; and such as infidels and -heretics use, when they deny his omnipresence, omniscience, government, -justice, particular providence or goodness; and affirm any evil of him, -as that he is the author of sin, or false of his word, or that he -governeth the world by mere deceit, or the like. - -2. Another sin of the tongue is, false doctrine, or teaching things -false and dangerous as from God. If any falsely say, he had such or -such a point by divine inspiration, vision, or revelation, that maketh -him a false prophet. But if he only say falsely, that this or that -doctrine is contained in the Scripture, or delivered by tradition to -the church, this is but to be a false teacher; which is a sin greater -or less according to the aggravations hereafter mentioned. - -3. Another of the sins of the tongue is, an opposing of godliness -indirectly, by false application of true doctrine, and an opposing of -godly persons for the sake of godliness, and cavilling against -particular truths and duties of religion; or indirectly opposing the -truth or duty under pretence of opposing only some controverted mode -or imperfection in him that speaketh or performeth it: a defending of -those points and practices which would subvert or undermine religion: -a secret endeavour to make all serious godliness seem a needless -thing. There are many that seem orthodox, that are impious and -malicious opposers of that truth in the application, which themselves -do notionally hold, and positively profess. - -4. Another great sin of the tongue is, the profane deriding of serious -godliness, and the mocking, and jesting, and scorning at godly persons -as such; or scorning at some of their real or supposed imperfections, -for their piety sake, to make them odious, that piety through them -might be made odious. When men so speak, that the drift and tendency -of their speech is to draw men to a dislike of truth or holiness; and -their mocks or scorns at some particular opinion, or practice, or -mode, doth tend to the contempt of religion in the serious practice of -it. When they mock at a preacher of the gospel, for some expressions -or imperfections, or for truth itself, to bring him and his doctrine -into contempt; or at the prayers and speeches of religious persons, to -the injury of religion. - -5. Another great sin of the tongue is, unjustly to forbid Christ's -ministers to preach his gospel, or speak in his name; or to stand up -against them and contradict, resist, and hinder them in the preaching -of the truth; and, as Gamaliel calls it, "to fight against God," Acts -v. 39. Yet thus they did by the apostles; ver. 46, "When they had -called the apostles and beaten them, they commanded that they should -not speak in the name of Jesus, and let them go." So Acts iv. 18, 19, -"And they called them and commanded them not to speak at all, nor -teach in the name of Jesus; but Peter and John answered and said unto -them, Whether it be right in the sight of God, to hearken unto you -more than unto God, judge ye; for we cannot but speak the things which -we have seen and heard." 1 Thess. ii. 15, 16, "Who both killed the -Lord Jesus, and their own prophets, and have persecuted us; and they -please not God, and are contrary to all men. Forbidding us to speak to -the gentiles that they might be saved, to fill up their sins alway: -for the wrath is come upon them to the uttermost." As Dr. Hammond -paraphraseth it, "And this generally is the ground of their quarrel to -us, that in spite of their prohibition we preach to the gentiles."---- - -6. Another sin of the tongue is, profane swearing, either by God or by -creatures: and also all light and unreverent use of the name and -attributes of God, of which more afterwards. - -7. Much more is perjury or forswearing a most heinous sin, it being an -appealing to God, the author and defender of truth, to bear witness to -an untruth, and to judge the offender; and so a craving of vengeance -from God. - -8. Lying also is a great and common sin of the tongue: of which more -anon. - -9. Another sin of the tongue is, hypocritical dissembling, which is -worse than mere lying: when men's tongues agree not with their hearts, -but speak good words in prayer to God, or conference with men, to -cover evil intentions or affections, and to represent themselves to -the hearers as better than they are. - -10. Another is, ostentation or proud boasting, either of men's wit -and learning, or greatness, or riches, or honour, or strength, or -beauty, or parts, or piety, or any thing that men are proud of.[481] -As the faithful "do make their boast in God," Psal. xxxiv. 2; xliv. 8, -and in the "cross of Christ," by which "they are crucified to the -world," Gal. vi. 14; so the covetous "boast themselves in the -multitude of their riches," Psal. xlix. 6, and the "workers of -iniquity boast themselves against the righteous, and the proud do -triumph and speak hard things," Psal. xciv. 2-4. "Even against the -Lord," do they boast, in their boasting against his people, Ezek. -xxxv. 13. So far as pride prevaileth with men, they are apt to "boast -themselves to be somebody," Acts v. 36. Either openly, as the more -foolish do, or cunningly by the help of fair pretences, as the more -ingenious proud ones do. - -11. Another sin of the tongue is, unseasonable speaking of common -things when holy things should be preferred; as on the Lord's day, or -at the time of public worship, or when the company, occasion, or -opportunity call for holy speeches: worldlings are talking, as Saul, -of their asses, when they should talk of a kingdom, 1 Sam. ix. x. To -speak about your callings and common affairs is lawful, so it be -moderately and in season; but when you talk all of the world and -vanity, and never have done, and will scarce have any other talk in -your mouths, and even on God's day will "speak your own words," Isa. -lviii. 13, this is profane and sinful speaking. - -12. Another common sin of the tongue is, a tempting and persuading -others to sin, enticing them to gluttony, drunkenness, wantonness, -fornication, or any other crime; as men that "not only do the same, -but have pleasure in them that do them," Rom. i. 32. This is to be the -instruments and servants of the devil, and most directly to do his -work in the world. The same I may say of unjust excusing, extenuating, -or defending the sins of others, or commanding, alluring, affrighting, -or encouraging them thereto. - -13. Another is, a carnal manner of handling the sacred things of God, -as when it is done with lightness, or with unsuitable curiosity of -words, or in a ludicrous, toyish manner, especially by the preachers -of the gospel themselves; and not with a style that is grave and -serious, agreeable to the weight and majesty of the truth. - -14. Another is, an imprudent, rash, and slovenly handling of holy -things; when they are spoken of so ignorantly, unskilfully, -disorderly, or passionately, as tendeth to dishonour them, and -frustrate the desired good success.[482] - -15. Another sin of the tongue is, the reviling or dishonouring of -superiors; when children speak unreverently and dishonourably to or of -their parents; or subjects of their governors; or servants of their -masters, either to their faces, or behind their backs. "They are not -afraid to speak evil of dignities," 2 Pet. ii. 10; Jude 8. - -16. Another is, the imperious contempt of inferiors, insulting over -them, provoking and discouraging them. Eph. vi. 4, "Fathers, provoke -not your children to wrath." - -17. Another sin of the tongue is, idle talk and multitude of useless -words; a babbling loquacity, or unprofitableness of speech; when it is -speech that tendeth to no edification, nor any good use for mind, or -body, or affairs. - -18. Another sin is, foolish talk, or jesting in levity and folly, -which tendeth to possess the minds of the hearers with a disposition -of levity and folly like the speakers. Eph. v. 4, "Foolish talking and -jesting are things not convenient." Honest mirth is lawful; and that -is the best which is most sanctified, as being from a holy principle, -and about a holy matter, or to a holy end: as "rejoicing in the Lord -always," Phil. iv. 4. "If any be merry let him sing psalms," James v. -13. But such a light and frothy jesting, as is but the vent of -habitual levity by idle words, is not allowable. But especially those -persons do most odiously abuse their tongues and reason, who -counterfeit idiots or fools, and use their wit to cover their jests -with a seeming folly, to make them the more ridiculous, and make it -their very profession to be the jesters of great men. They make a -trade of heinous sin. - -19. Another sin is, "filthy speaking," Eph. v. 4; obscene and ribald -talk; which the apostle calls "corrupt or rotten communication," Eph. -iv. 29; when wanton, filthy minds do make themselves merry with -wanton, filthy speeches. This is the devil's preparative to whoredom -and all abominable uncleanness; for when the tongue is first taught to -make a sport of such filthy sins, and the ear to be delighted in it, -or be indifferent to it, there remaineth but a small step to actual -filthiness. - -20. Another sin of the tongue is, cursing; when men wish some mischief -causelessly or unwarrantably to others. If you speak but in passion or -jest, and desire not to them in your hearts the hurt which you name, it -is nevertheless a sin of the tongue, as it is to speak blasphemy or -treason in a passion or in jest; the tongue must be ruled as well as the -heart. But if really you desire the hurt which you wish them, it is so -much the worse. But it is worst of all, when passionate, factious men -will turn their very prayers into cursings, calling for fire from -heaven, and praying for other men's destruction or hurt; and pretending -Scripture examples for it; as if they might do it unwarrantably, which -others have done in other cases in a warrantable manner. - -21. Slandering is another sin of the tongue; when out of malice and -ill will, men speak evil falsely of others to make them odious or do -them hurt: or else through uncharitable credulity, do easily believe a -false report, and so report it again to others; or through rashness -and unruliness of tongue, divulge it, before they try it, or receive -either just proof, or any warrantable call to mention it. - -22. Another sin is, backbiting and venting ill reports behind men's -backs, without any warrant. Be the matter true or false, as long as -you either know it not to be true, or if you do, yet vent it to make -the person less respected, or at least without a sufficient cause, it -is a sin against God, and a wrong to men. - -23. Another sin is, rash censuring, when you speak that evil of -another, which you have but an uncharitable surmise of; and take that -to be probable which is but possible, or that to be certain which is -but probable against another.[483] - -24. Another sin is, railing, reviling, or passionate, provoking words, -which tend to the diminution of charity, and the breach of peace, and -the stirring up of discord, and of a return of railing words from -others, contrary to the love, and patience, and meekness, and -gentleness which become saints. - -25. Another sin is, cheating, deceiving, overreaching words; when men -use their tongues to defraud their neighbours, in bargaining for their -own gain. - -26. Another sin of the tongue is, false witness-bearing, and false -accusing; a sin which cries to God for vengeance, who is the justifier -of the innocent. - -27. Another sin of the tongue is, the passing an unrighteous sentence -in judgment: when rulers absolve the guilty or condemn the just, and -call evil good and good evil, and say to the righteous, "Thou art -wicked," Prov. xxiv. 24. - -28. Another sin of the tongue is, flattery; which is the more heinous -by how much more hurtful. And it is most hurtful, 1. When it tendeth -to delude men in the greatest things, even the state of their souls. -The flattery of a preacher that deceiveth men as in the name of -Christ, is of all other flattery the most pernicious; to make the -unregenerate believe that they are regenerate, and the ungodly to -believe that they are godly, and the unjustified to believe that they -are justified, and the children of Satan to believe that without -conversion they may be saved; to make a worldling, a swearer, a -glutton, a drunkard, a fornicator, a formal hypocrite, or a hater of -holiness, believe that such as he may come to heaven without the -sanctifying, renewing work of the Holy Ghost; this is the most eminent -service of the devil that the tongue of any man can do him, except it -be the very open opposers of religion. As the devil useth more to -flatter men to hell, than to frighten them thither, so do his -ministers and instruments. And all doctrines of libertinism and -looseness, which warrant men to do evil and to neglect a holy life, -are of the two a more dangerous way of flattery, than that which -consisteth but in misapplication. Thus also carnal friends do use to -flatter a sinner into presumption and false hopes, when they see him -convinced of his sin and misery, and say, Trouble not yourself; God is -merciful, and you have lived well, and been a good neighbour, and done -nobody harm, and if such as you be not saved, God help a great many. -Thus when a convinced sinner is striving to get out of the devil's -snares, the servants of Satan rock him asleep again, by false and -flattering speeches and deceit. 2. Flattering is pernicious when it -tendeth to the hurt of many; as when rulers are deceived and perverted -by it to the destruction of the people and themselves.[484] Prov. -xxvi. 28, "A lying tongue hateth those that are afflicted by it, and a -flattering mouth worketh ruin." See 1 Thess. ii. 5; Ezek. xii. 24; -Psal. xii. 2, 3. - -29. Another sin is, a jeering, mocking, deriding, or scorning at -others, either for their infirmities of body or mind, or for their -virtues, or through envy and malice, or pride, or a custom of -deriding, scornful speech. "Scorners delight in scorning," Prov. i. -22. See Psal. xxii. 7; xliv. 13; lxxix. 4. Especially when sinners -scorn at the reproofs and counsels of the godly, and cast them all -back into their faces with contempt; for he that "reproveth a scorner -getteth himself a blot," Prov. ix. 7, 8. "A scorner loveth not one -that reproveth," Prov. xv. 12. - -30. Another tongue sin is, idolatry or false worship; the praise of -idols, or praying to them, or making songs, or speeches, or disputes -for them; as also the false worship of the true God. These among -others are the sins of the tongue to be avoided. No wonder if there -be yet more, for the "tongue is [Greek: ho kosmos tes adikias], a -world of iniquity," James iii. 6. - -_Direct._ IV. When you have thus understood the duties and sins of the -tongue, and the greatness of them, the next thing which you must be most -careful and diligent about is, that you keep all that upon the heart -which should be upon the tongue, and keep the heart clean from that -which the tongue must be kept clean from.[485] The principal work must -be about the heart; for "out of the abundance of the heart the mouth -speaketh." 1. The tongue will be no other way effectually governed; if -the heart be upon the world, the tongue will most commonly be upon the -world; you may force it a little against your hearts, but it will be to -a very unconstant obedience; when you ever so little loose the reins it -is gone. If the heart be proud, the tongue will speak proudly; if the -heart be lustful, or vain, or malicious, the words will ordinarily be so -too. 2. Or if you can force the tongue to go against the heart, it is -but a hypocritical reformation. A vain, a proud, a worldly, a wanton, a -malicious or ungodly heart will condemn you, though the tongue was -forced to speak humbly, chastely, patiently, or piously. Therefore if -you would overcome the vanity, or worldliness, or wantonness, or any -other corruption of your speech, first set yourselves to overcome the -same corruption in your hearts, and to revive and actuate the contrary -graces. And if you would use your tongues to the honour of God, and the -edification of men, wind up the spring of those holy affections which -must be as water to the mill. It is the use of the tongue to express the -mind: and it is the use of holy speech to be the expression of a holy -mind. And do you think to express that which you have not? Will you make -a duty of a lie? If you would speak of Christ or heaven with -seriousness, see that your hearts are seriously set upon Christ and -heaven. When you go into any company where you should speak for God, and -for the hearers' good, endeavour beforehand to get a deep impression on -your hearts of those attributes or truths of God which you would -express; and to revive the sense of that upon yourselves which you would -make others sensible of. Stir up within you the love of God, and the -love of holiness and truth, and a love of the souls of them you speak -to; and then you will be as a conduit which runs as soon as the cock is -turned, because it is always full of water. - -_Direct._ V. Labour for understanding in the matters on which you should -discourse. Ignorance denieth provision for discourse, or furnisheth you -only with chaff and vanity, and maketh you so speak as that it were -better to say nothing. Knowledge and wisdom are continual storehouses of -good and profitable talk: such as the "scribe instructed to the kingdom -of heaven, that bringeth out of his treasure things new and old," Matt. -xiii. 52. When a man understandeth the matter which he is to speak of, -he is furnished to speak understandingly of it to others, and to defend -it against gainsayers. Psal. xxxvii. 30, 31, "The mouth of the righteous -speaketh wisdom, and his tongue talketh of judgment: the law of his God -is in his heart; none of his steps shall slide." Prov. x. 31, 32, "The -mouth of the just bringeth forth wisdom; but the froward tongue shall be -cut out: the lips of the righteous know what is acceptable; but the -mouth of the wicked speaketh frowardness." Wise men are never -unprovided for wise speech; but the mouth of fools bewrayeth their -folly. Prov. xv. 2, "The tongue of the wise useth knowledge aright; but -the mouth of fools poureth out foolishness." Chap. xiv. 3, "In the mouth -of the foolish is a rod of pride; but the lips of the wise shall -preserve them." Chap. xviii. 6, 7, "A fool's lips enter into contention, -and his mouth calleth for strokes. A fool's mouth is his destruction, -and his lips are the snare of his soul." But you will say, To tell us -that we should get wisdom, is a word soon spoken, but not a thing that -is easily or quickly done. It is very true; and therefore it is as true, -that the tongue is not easily well used and governed; for men cannot -express the wisdom which they have not, unless it be by rote: therefore -you must take Solomon's counsel, Prov. ii. 1-6, "My son, if thou wilt -receive my words, and hide my commandments with thee; so that thou -incline thine ear to wisdom, and apply thine heart to understanding; -yea, if thou criest after knowledge, and liftest up thy voice for -understanding; if thou seekest her as silver, and searchest for her as -for hid treasures; then shalt thou understand the fear of the Lord, and -find the knowledge of God: for the Lord giveth wisdom," &c.-- - -_Direct._ VI. In the mean time learn to be silent till you have -learned to speak. Let not your tongues run before your wits; speak not -of that which you do not well understand, unless as learners, to -receive instruction. Rather of the two speak too little than too -much.[486] Those that will needs talk of things which they understand -not, do use, either to speak evil of them, (as Jude 10,) when they are -good; or to speak evil of them, be they good or bad. He that cannot -hold his tongue well, cannot speak well. Eccles. iii. 9, "There is a -time to keep silence, and a time to speak." Amos v. 13, "There is a -time so evil, that the prudent should keep silence." At such a time -_Nihil aeque proderit quam quiescere, et minimum cum aliis loqui et -plurimum secum_, saith Seneca: It is then the best way to be quiet, -and to say little to others, and much to yourselves. You have two ears -and one tongue; hear twice and speak once; we oftener repent of -speaking than of being silent. Few words are quickly answered for. To -be wary and sparing of your speech doth not only avoid abundance of -contention, danger, and repentance, but also procureth you a -reputation of wisdom. Plutarch saith well, that _Pauca loquentibus -paucis legibus opus est_: There needs but few laws for them that speak -but few words. When one said to the cynic, when he was much silent, If -thou art a wise man, thou dost foolishly; if thou be a fool, thou dost -wisely. He answered, _Nemo stultus tacere potest_, A fool cannot hold -his tongue; and he that cannot hold his tongue cannot hold his peace. -Pythagoras's counsel in this agreeth with Christ's, _Aut sile, aut -affer silentio meliora_, Either be silent, or say something that is -better than silence. It was a wise answer of him that being asked whom -covetous landlords and whom covetous lawyers hated most; did answer to -the first, Those that eat little and sweat much; (for they usually -live long, and so their leases are not soon expired;) and to the -second, Those that speak little and love much; for such seldom make -any work for lawyers. Two things are requisite in the matter of your -speech; that it be somewhat needful to be spoken, and that it be a -thing which you understand. Till then be silent. - -_Direct._ VII. Take heed of hasty rashness in your speech; and use -deliberation, especially in great or in doubtful things.[487] Think -before you speak: it is better to try your words before you speak them -than after; a preventing trial is better than a repenting trial; but -if both be omitted, God will try them to your greater cost. I know, in -matters that are thoroughly understood, a wise man can speak without -any further premeditation, than the immediate actuating of the -knowledge which he doth express; but when there is any fear of -misunderstanding, or a disability to speak fitly and safely without -forethoughts, there hasty speaking without deliberation (especially in -weighty things) must be avoided: Prov. xxix. 20, "Seest thou a man -that is hasty in his words? there is more hope of a fool than of him." -Especially take heed in speaking either to God in prayer, or in the -name of God, or as from God in preaching or exhortation, or about the -holy matters of God in any of thy discourse; Eccles. v. 1, "Keep thy -foot when thou goest to the house of God, and be more ready to hear -than to offer the sacrifice of fools: for they consider not that they -do evil:" that is, watch thyself in public worship, and be forwarder -to learn of God and to obey him, as sensible of thy ignorance and -subject to his will, than to offer him thy sacrifice (as if he stood -in need of thee) while thou neglectest or rejectest his commands. Ver. -2, 3, "Be not rash with thy mouth, and let not thy heart be hasty to -utter any thing before God: for God is in heaven, and thou upon earth: -therefore let thy words be few. For a dream cometh through multitude -of business, and a fool's voice is known by multitude of words:" that -is, come to God as an obedient learner and a receiver, and not as a -giver; and therefore be readier to hear what he hath to command thee, -than to pour out many words before him, as if he would accept and hear -thee for thy babbling. If loquacity and forwardness to talk many -undigested words be a sign of folly among men, how much more when thou -speakest to God that is in heaven! - -_Direct._ VIII. Keep a holy government over all your passions, (as -aforesaid,) and especially try all those words with suspicion which -any passion urgeth you to vent. For passion is so apt to blind the -judgment, that even holy passions themselves must be warily managed, -and feared, as you carry fire among straw or other combustible matter. -As "grievous words stir up anger," Prov. xv. 1; so anger causeth -grievous words. "Be not hasty in thy spirit to be angry; for anger -resteth in the bosom of fools," Eccles. vii. 9. To govern the tongue -when you are in any passion, (either love, or fear, or grief, or -anger,) is like the governing of a ship in storms and tempests, or the -managing of a horse that is fierce and heated. Prov. xiv. 16, 17, "The -fool rageth and is confident: he that is soon angry dealeth -foolishly." Chap. xxi. 19, "It is better to dwell in the wilderness -than with a contentious, angry woman." Chap. xxix. 22, "An angry man -stirreth up strife, and a furious man aboundeth in transgression." -There is no ruling the tongue if you cannot rule the passions: -therefore it is good counsel, chap. xxii. 24, "Make no friendship with -an angry man, and with a furious man thou shalt not go; lest thou -learn his way, and get a snare to thy soul." - -_Direct._ IX. Foresee your opportunities of profitable discourse, and -your temptations to evil speeches. For we are seldom thoroughly -prepared for sudden, unexpected accidents. Consider when you go forth, -what company you are like to fall into, and what good you are like to -be called to, or what evil you are likest to be tempted to: especially -consider the ordinary stated duties and temptations of your daily -company and converse. - -_Direct._ X. Accordingly (besides your aforesaid general preparations) -be prepared particularly for those duties and those temptations: carry -still about with you some special preservatives against those -particular sins of speech which you are most in danger of; and some -special provisions and helps to those duties of speech, which you may -be called to: as a surgeon will carry about with him his instruments -and salves which he is like to have use for, among the persons that he -hath to do with; and as a traveller will carry such necessaries still -with him, as in his travels he cannot be without. If you are to -converse with angry men, be still furnished with patience and firm -resolutions to "give place to wrath," Rom. xii. 19. If you are to -converse with ignorant, ungodly men, go furnished with powerful, -convincing reasons, to humble them and change their minds. If you are -to go amongst the cavilling or scorning enemies of holiness, go -furnished with well-digested arguments, for the defence of that which -they are likest to oppose, that you may shame and stop the mouths of -such gainsayers. This must be done by "the Sword of the spirit, which -is the word of God," Eph. vi. 17. Therefore be well acquainted with -the Scripture, and with particular plain texts for each particular -use: by them the "man of God is complete, throughly furnished to every -good work," 2 Tim. iii. 17. - -_Direct._ XI. Continually walk as in the presence of God, and as under -his government and law, and as those that are passing on to -judgment.[488] Ask yourselves, whatever you say: 1. Whether it be fit -for God to hear? 2. Whether it be agreeable to his holy law? 3. -Whether it be such speech as you would hear of at the day of judgment? -If it be speech unmeet for the hearing of a grave and reverend man, -will you speak it before God? Will you speak wantonly, or filthily, or -foolishly, or maliciously, when God forbiddeth it, and when he is -present and heareth every word, and when you must certainly give -account to him of all? - -_Direct._ XII. Pray every morning to God for preservation from the sins -of speech that you are liable to that day. Commit the custody of your -tongues to him; not so as to think yourselves discharged of it, but so -as to implore and trust his grace. Pray as David, "Set a watch, O Lord, -before my mouth; keep the door of my lips; incline not my heart to any -evil thing: and that the words of your mouth and the meditations of your -heart, may be acceptable to him," Psal. cxli. 3, 4; xix. 14. - -_Direct._ XIII. Make it part of your continual work, to watch your -tongues. Carelessness and negligence will not serve turn in so -difficult a work of government. James telleth you that to tame and -rule the tongue, is harder than to tame and rule wild beasts, and -birds, and serpents: and as the ruling of a horse by the bridle, and -of a ship that is driven by fierce winds: and that the "tongue is an -unruly evil: and that he that offendeth not in word, is a perfect man, -and able also to bridle the whole body," James iii. Make it therefore -your study and work, and watch it continually. - -_Direct._ XIV. Call your tongues daily to account, and ask yourselves, -what evil you have spoken, and what good you have omitted, every day; -and be humbled before God, in the penitent confession of the sin which -you discover, and renew your resolution for a stricter watch for the -time to come. If your servant be every day faulty, and never hear of it, -he will take it as no fault, and be little careful to amend: nay, you -will remember your very ox of his fault when he goeth out of the furrow, -by a prick or stroke, and your horse when he is faulty, by a spur or -rod. And do you think if you let yourselves, even your tongues, be -faulty every day, and never tell them of it, or call them to account, -that they are ever like to be reformed, and not grow careless and -accustomed to the sin? Your first care must be for preventing the sin, -and doing the duty; saying, as David, Psal. xxxix. 1-3, "I said, I will -take heed to my ways, that I offend not with my tongue; I will keep my -mouth with a bridle while the wicked is before me: I was dumb with -silence, I held my peace." Psal. xxxv. 28; lxxi. 24, "My tongue shall -speak of thy righteousness and of thy praise all the day long." Psal. -cxix. 172, "My tongue shall speak of thy word." Psal. xlv. 1, "My tongue -is as the pen of a ready writer." But your next care must be, to repent -of the faults which you commit, and to judge yourselves for them, and -reform: remembering that "there is not a word in your tongues, but is -altogether known to God," Psal. cxxxix. 4. - -_Direct._ XV. Make use of a faithful monitor or reprover. We are apt, -through custom and partiality, to overlook the faults of our own speech. -A friend is here exceeding useful. Desire your friend therefore to watch -over you in this: and amend what he telleth you of; and be not so -foolish as to take part with your fault against your friend. - - - _Tit._ 2. _Special Directions against profane Swearing, - and using God's name unreverently and in vain._ - -[Sidenote: What an oath is.] - -I. To swear is an affirming or denying of a thing, with an appeal to -some other thing or person, as a witness of the truth, or avenger of -the untruth, who is not producible as witness or judge in human -courts. An affirmation or negation is the matter of an oath: the -peculiar appellation is the form. It is not every appeal or -attestation that maketh an oath.[489] To appeal to such a witness as -is credible and may be produced in the court, from a partial, -incredible witness, is no oath. To appeal from an incompetent judge, -or an inferior court, to a competent judge, or higher court, is no -swearing. To say, I take the king for my witness, or I appeal to the -king, is not to swear by the king; but to say, I take God to witness, -or I appeal to God as the judge of the truth of what I say, is to -swear by God. But to appeal to God as a righteous Judge, against the -injustice or cruelty of men, without relation to his attesting or -judging any affirmation or negation of our own, is no swearing by him, -because there wanteth the matter of an oath. An oath is an appeal to -some supernatural or higher and more terrible power, than that of the -court or person we swear to, to make our testimony the more credible, -when other evidences of certainty or credibility are wanting. So that -a legal testimony or appeal are not swearing. - -[Sidenote: What is a lawful oath.] - -Swearing is either just and lawful, or sinful and abusive. To a just -and lawful oath it is necessary, 1. That it be God alone ultimately -that we swear by; because no witness and avenging judge above human -courts can be appealed to but God: and therefore to swear by any -creature properly and in the sense that God is sworn by, is to idolize -it, and to ascribe to it the properties of God.[490] (Of which more -anon.) 2. It is necessary to a just oath, that the matter be true as -it is assertory or negative; and also if it be promissory, that the -matter be, 1. Honest and lawful, 2. and possible. And where any one of -these is wanting, it is unlawful. 3. It is needful that there be an -honest end; for the end is a principal ingredient in all moral good -and evil. 4. It is needful that it be done upon a sufficient call and -honest motives, and not unnecessarily or without just reason. 5. And -the manner and circumstances must be lawful. - -An oath is an equivocal word, taken sometimes for that which is -formally so, as before described; and sometimes for that which is but -the matter and expressive form without any real intent of swearing. -Or, an oath is taken either for the whole human act completely, -containing the words signifying and the purpose signified; or else for -the outward sign or words alone. (As the word prayer signifieth -sometimes the bare form of words, and sometimes the words and desire -signified by them. And as the word sacrament is sometimes taken for -the external signs only, and sometimes for the signs with the mutual -covenanting and actions signified.) Here it may be questioned,-- - -_Quest._ Whether it be swearing or not, which is frequently used by -ignorant, careless people, who use the words or form of an oath, in -mere custom, not knowing what an oath is, nor having any thought or -purpose of appealing to God, or to the creature by which they swear. -The reason of the doubt is, because it seemeth to be but the matter or -external part of an oath; and it is the form that specifieth and -denominateth. He that should ignorantly speak the words of an oath in -Latin or Greek, while he understandeth not the language and intendeth -no such thing, doth not swear. - -[Sidenote: How far the intent of the swearer (as of the baptizer or -baptized to baptism) is necessary to the being of an oath.] - -_Answ._ 1. In the full and properest sense of the word, it is before God -no oath if there be no intent of confirming your speech by an appeal to -God, or to that which you swear by. As a ludicrous washing and using the -words of baptism, is no true baptism, no more than a corpse is a man. -(And thus it is true which the papists say, that the intention of the -baptizer is necessary to the being of baptism; that is, it is necessary -to the being of sacramental administration to the baptizer himself, -before God, that he really intend to baptize; and it is necessary to the -being of baptism before God in the person baptized, that he himself if -at age, or those that have power to dedicate him to God if he be an -infant, do really intend it; and it is necessary to the being of the -external ordinance _in foro ecclesiae_, before the church, that both the -baptizer and baptized do profess or seem to intend it.) 2. But if you -use such words as are the ordinary form of an oath in a language which -you understand, so as the hearers may justly suppose you to understand -it, it is an oath, _coram hominibus_, before men, and in the latter -narrower sense of the word. And it shall be obligatory and pleadable -against you in any court of justice by those you swear to; yea, and God -himself doth take you thereby to be obliged thus to men: and if it be a -profane, causeless swearing, men must call it an oath; for they see not -the heart; even as they must take him to be baptized that professeth to -intend it; and _in foro humano_, it is so indeed: and God himself will -account you a sinner, even one that useth the external form of an oath, -and that which before men is an oath, to the wrong of his name and -honour, and to the scandal of others. And it will not excuse you that -you knew not that it was an oath, or that you knew not the nature of an -oath, or that you rashly used it, not considering that it was an oath; -for you were bound to have known and to have considered; you should have -done it, and might have done it if you would. But if they were words -which you could not know to have been the form or expressions of an -oath, but the hearers might perceive that you meant no such thing, but -something else, then you are excusable, if you had just cause to use -them. - -[Sidenote: How far swearing by creatures is a sin.] - -II. As to the case of swearing by creatures, how far it is sinful; it -is just like the case of worshipping images, or by images. He that -worshippeth an image or any creature as God, and ultimately -terminateth his worship in it, doth commit direct and full -idolatry;[491] which is so much the greater sin, by how much the baser -the thing is which he idolizeth. But if he make the image or creature -but his medium of that worship which should be immediately offered to -God, in whom it is ultimately terminated, then it is not gross -idolatry, but it is false and forbidden worship of the true God. But -if the creature be made but the medium of that worship which God would -have offered him by a medium, then it is lawful so to use or worship -it (as to honour and admire God as appearing in his works; to give -that worship or honour to our parents and rulers as his officers, -which is ultimately terminated in God). Just so is it in the case of -swearing; for swearing is a part of the worship of God. He that -sweareth by any creature as a god, or as the avenger of those that by -falsehood elude the judgment of man, doth commit idolatry in it;[492] -as Julian did when he swore by the sun (which he praised by his -orations and worshipped as God). But he that only sweareth so by a -creature, as to intend God ultimately as the witness and avenger, but -yet so as that the creature only is named, or so named as hath an -appearance of idolatry, or tendeth to entice the mind from God, or -scandalously to obscure his honour, or in any other forbidden way, -doth swear by the true God intentionally, but in a sinful manner. But -he that directly sweareth by God, (upon a just call,) and by the -creature (or nameth the creature rather) but in a just, and clear, and -inoffensive subordination to God, is excusable. So we use to lay our -hands on the Bible and thus to swear, So help me God, and the contents -of this book. Thus on great occasions many good men in their writings -to clear themselves from some calumny have said, I call God, and -angels, and men to witness. Many in naming creatures intend rather a -curse than a swearing by the creature: as, If it be not so, let God -destroy me by this fire, or this water, &c. - -_Quest._ Is it lawful to lay hands on the book and kiss it in swearing -as is done in England? - -_Resp._ To take an oath as imposed in England with laying the hand on -the Bible and kissing it, is not unlawful. - -_Proved_ 1. That which is not forbidden by God is lawful (before God). -But so to take an oath is not forbidden by God----Therefore, &c. The -minor will be sufficiently proved by disproving all the pretences of a -prohibition. The major needeth no proof. - -2. If it be forbidden it is either, 1. As an act in worship not -commanded, and so will-worship. 2. Or as a significant ceremony in -worship not commanded. 3. Or as an uncommanded significant ceremony, -which hath in itself some forbidden matter or manner. But it is not -forbidden in any of these respects; therefore not at all. - -I. Not as an act not commanded in worship; for _a quatenus ad omne valet -consequentia_, then all acts in worship not commanded would be unlawful, -which is false: for, 1. The acts used in swearing, Gen. xxiv. 2; xiv. -22; Apoc. x. 5, were not commanded and yet lawful; of which more anon. -2. God hath not commanded what tune to sing a psalm in, what division to -make of the Bible into chapters and verses, whether to use a written or -a printed Bible, what words, what method, what particular text to -choose, what translation to use, with many such like. - -II. Not as a significant ceremony not commanded; for then all such -should be forbidden, which is not true. For, 1. Abraham's swearing by -lifting up the hand, (and so the angels, Apoc. x.) and Abraham's servant -by putting his hand under the thigh, were significant ceremonies. And he -that will say they were commanded must prove it. The contrary may well -by us be supposed, 1. Because no such law is notified in Scripture, and -here _non apparere_ and _non esse_ are equal, because of the perfection -of God's laws. 2. Because it is mentioned, as Paraeus and other -commentators note, as some accustomed rite, and so dependeth not on any -particular precept to Abraham alone as a prophet. 3. Because it is not -one but several sorts of swearing rites that are mentioned, lifting up -the hand, and putting it under the thigh. - -2. Almost all christians take some uncommanded significant ceremony in -swearing to be lawful. The ceremony mentioned by Paraeus, ibid. as used -in the Palatinate, is such, of lifting up three fingers, _Hodie nos -juramus, digitis tribus dextrae sublatis, invocantes vindicem S. -Trinitatem_. The English annotations tell you that the customs of -countries are very various in this point, yet most agree in adding -some outward attestation of action or gesture to words in taking of an -oath, to make it better remembered and more regarded, than bare words -of affirmation, promise, or imprecation. And Josephus (cited by -Grotius) tells us it was then the custom among the Jews to swear by -this ceremony of putting the hand under the thigh (whether in token of -subjection, or because it was the place of the sword, the instrument -of revenge, as Grotius and others, or in expectation of the promised -seed, as the fathers thought). And the case of Joseph's adjuration -shows it. Vid. Perer. in Gen. xiv. and xxiv. - -3. An action of another part of the body is no more forbidden to -express the mind by, than of the tongue. God never said, you shall no -way express your minds in things sacred or civil, but by the tongue. A -change of the countenance may express it; a frown, or a pleasant look. -(_Index animi vultus._) Paul did lift up the hand to the Jews when he -would speak for himself; Christ made as if he would have gone further, -Luke xxiv. Words are not natural signs, but invented and arbitrary in -particulars, though the power of speaking words so invented and -learned be natural. If it be lawful to use significant words, not -commanded in worship, it is lawful to use significant actions (under -due regulation). Therefore all the ancient churches, without one -contradictor that ever I read of, did use many such. Though Augustine, -Ep. ad Januar. sadly complaineth that then they were grown to an -oppressive number; yet he never speaketh against the thing itself. To -stand up at the creed is a significant expression of consent, which -not only all the churches else, but the old non-conformists never -scrupled, nor do the present as far as I can learn: whether to sit, -stand, or kneel, at singing psalms, is left at liberty. To put off the -hat is a significant ceremony or act in worship, not commanded in -itself, nor used of old for the same signification as now. And where -the covering of the head doth signify reverence, it is better than to -be bare. In one country custom maketh standing up, in another sitting -and hanging down the head, in another kneeling, in another -prostration, to be the sign of reverence, which accordingly may be -used in God's service. When covenants between God and the people are -renewed, consent may lawfully be expressed either by standing up or by -holding up the hand, (by which suffrages in things sacred were used to -be given,) or by subscribing, or by voice. For God hath commanded us -the expressing of consent, reverence, &c., but left the word, gesture, -or expressing sign to liberty. He that affirmeth that God hath left no -other signification of our minds in sacred things to our liberty, but -tied us to words alone, must prove what he saith (which he must do -against Scripture, against nature, and against all the judgment and -custom of all Christ's churches and of the world). - -III. If laying the hand on the book and kissing it be unlawful for any -special matter or manner forbidden more than other significant acts, -it is for some of the reasons named by you: which now I will answer. - -I. _Object._ It savoureth of the Romish superstition. _Answ._ I. Not -at all; prove that if you can. 2. Superstition is the feigning of -things to be pleasing or displeasing to God which are not, and using -or disusing them accordingly; whatever be the etymology of the word, -_Superstitum cultus_, or _supra statutum_, &c. it is certain that the -common use of it among heathens (as Plutarch at large) and christians -was, for an erroneous, undue fear of God, thinking this or that was -displeasing or pleasing to him, to be done or to be avoided, which was -not so, but was the conceit of a frightened, mistaking mind. Therefore -to say that God is displeased with this signification of the mind, -when it is not so, nor can be proved, is superstition. And this is not -the solitary instance of Satan's introducing superstition under -pretence of avoiding superstition. 3. The sense of the law is to be -judged of by the law, and by the notorious doctrine and profession of -the law-makers and of the land; which here renounceth the -superstitious use of it. But I confess I was more afraid that the -papists had too much derogated from the Scripture, than given too much -to it. And they profess that they swear not by a creature. Vid. Perer. -ubi sup. in Gen. xxiv. 2. - -_Object._ But Paraeus, &c. in Gen. xxiv. 2, saith, _Non absque -superstitione fit cum super crucifixum aut codicem Evangelii digitis -impositis juratur, ut fit in Papatu_. _Answ._ 1. But that same act -which _in Papatu_ is superstitious because of superstitious conceits -and ends, is not so in all others that have none such. 2. It is no new -thing to be quick in accusing our adversaries: but Paraeus addeth not a -syllable of proof; and if he had, it must have been such as touched -not us, or else invalid. - -_Object._ Some good men have scrupled it. _Answ._ 1. Ten thousand to -one such have not scrupled it. 2. They are not our gods nor law. 3. -The quakers and the old anabaptists (and they say Origen) scrupled, -yea, condemned all swearing, or all imposed oaths. And if we avoid all -as sin which some good men have scrupled, we shall make superstition a -great part of our religion: and when on the same grounds we have but -practised all as duty, which some good men have taken for duty, we -shall quite out-go the papists. He that readeth Beda, Boniface, and -abundance such pious writers, will soon see, that godly or fanatical -religious persons, dreams, visions, strict opinions, confident -assertions, and credulous believing one another, with the hope of -improving such things against pagans and Jews, for christianity, -brought in almost all the legends and superstitions of the papists. - -II. _Object._ Our common-law commissions, that give authority to -examine persons, direct it to be done _supra sacramenta sua per sancta -Dei evangelia fideliter praestanda_: and in the form of administrations -in ecclesiastical courts the words are, _Ad sancta Dei evangelia rite -et legitime jurati_: whether these forms do not infer that in their -first use, (at least,) persons either swore by the evangelists or -offended in that mode of swearing; and our common-law calls it a -corporal oath, from touching the book. - -_Answ._ 1. To know the sense of our present law it is not necessary -that we know the sense of the first users of the form. For the law is -not now the king's law that first made it, (he hath no law that hath -no government,) but the king's law that now reigneth, and beareth his -sense. 2. To justify our obedience to a law, it is not necessary that -we prove every phrase in that law to be fitly expressed. 3. But -examine it well, and try whether it be not also fit and laudable. - -1. There are three things conjoined in the oaths in question: 1. A -testimony assertory, or a promise. 2. An oath. 3. An imprecation. The -assertory testimony here is the first thing intended; and the oath and -imprecation are but as a means to make that testimony or promise -valid. 2. The published doctrine of England, in the thirty-nine -articles, the book of ordination, &c. is, that the holy Scriptures -contain all things necessary to salvation, as being God's law or rule -of our faith and life. All our duty to God is there commanded; all the -promises on which we hope are there contained; all the punishments -which the perjured or any sinner must feel and should fear, are there -threatened. Therefore, 3. The laying on the hand and kissing the book, -is an action directly related to the imprecation, and not to the oath, -but only by consequence, as the imprecation is subservient to the -oath, as the oath is to the assertion. So that this is the plain -paraphrase of the whole: I do believe that God the Ruler of all the -world, is the Judge of secrets which are above man's judgment, the -Searcher of hearts, and the hater and avenger of perjury, according to -this his holy word by which he governeth us; and to this God I appeal -as to the truth of this my testimony, consenting myself, to lose all -the benefit of his promises to be just, and to bear all the punishment -here threatened to the perjured, if I lie. - -And what could be said more fitly, 1. To own the protestant doctrine -that the Scripture is God's perfect word; that the evil to be feared, -and the good to be hoped for, is all there contained, and is all the -fulfilling of that word? 2. And to put the word in its due -subordination to God? And our ordinary form of swearing showeth this, -So help you God, and the contents of this book. Whether you will call -this swearing upon or by the gospel, or call it a corporal oath, or a -spiritual oath, is only _de nomine_, and is nothing to the matter thus -truly described. _Sacramentum_ signifieth the oath itself, and _Ad -sancta evangelia_ is a fit phrase: or if _super sacramenta_ signify -the two sacraments of the gospel, it can mean no more than, As one -that by the reception of the sacrament, doth profess to believe this -gospel to be true, I do renounce the benefits of it, if I lie; and in -this sense it hath been some men's custom to receive the sacrament -when they would solemnly swear. - -III. _Object._ Some seem to object against kissing the book, as having -the greater appearance of giving too much to it, or putting some -adoration on it; and because this ceremony of kissing is held to be of -later date than laying on the hand. - -_Answ._ The ceremony signifieth that I love and approve the gospel, -and place the hope of my salvation in it. And the public doctrine of -the kingdom before cited, showeth us a full exposition what we ascribe -to it. But as some scrupulous brethren in Scotland gratify the papists -by rejecting the oath of supremacy, which is the most thorny hedge -against them, and this while they cry out against popery; so others -would gratify the papists, by suggesting that we give too much to the -Bible, and adore it; when the very sum of England's protestantism, is -their just ascribing to the holy Scriptures its sufficiency as to all -things necessary to salvation. Thus Satan undoeth still by overdoing. - -IV. _Object._ Laying on the hand, and kissing the book, seem of the same -nature with the cross in baptism, and other significant ceremonies; and -an oath is part of the worship of God; therefore not to be taken, with -these ceremonies, or else will seem to justify the other. - -_Answ._ 1. Significant words, gestures, or actions are not therefore -evil, because they are significant (unless brutishness be a virtue); nor -because any call them by the name of ceremonies (else that name might be -put on any thing by an enemy to deprive us of our liberty). Therefore I -can judge of no ceremony by that general name alone, till it be named -itself in specie. 2. Of the cross in baptism, see my "Disputations of -Church Government," of Ceremonies, written long ago. There are these -notorious differences in the case: 1. The cross is an image used in -God's worship; though not a permanent, yet a transient image, and used -as an image of the cross of Christ, though but in water or oil. And God -hath more specially forbidden images used in his worship, than he hath -done a professing significant word, gesture, or action, which is no -image, nor used as such. 2. The cross seemeth to be a third sacrament of -the covenant of grace, while it is used as a symbol of christianity, and -a dedicating sign (as the canon calleth it) by which, before the church, -there is made a solemn self-obligation, as sacramentally, to renounce -the devil, the world, and the flesh, and manfully to fight under -Christ's banner, as his faithful servants and soldiers, to our life's -end; implying our trust and hope in Christ crucified for the benefits of -his death. So that if it be not a complete third sacrament, it hath so -much of that which is proper to a sacrament, (like the _sacramentum -militare_, whence the name came into the church,) that for my part, I -dare not use it, though I presume not to censure those that do, nor to -condemn all other uses of the cross, which the ancients abounded in, as -sudden, particular, professing signs, much below this solemn covenanting -use. And as I think the king would not take it well, when he hath made -the star the badge of the knights of the garter, if any subject will -presume to make another _symbolum ordinis_, though yet many a -significant gesture or act may be used without offence; so I fear Christ -would not take it well of me if I presume to make or use another symbol -or _tessera_ of christianity, especially with so much of a covenanting -sacramental nature. But what is this to things or gestures significant -of no such kind? You see then the difference of these cases. - -But if you were able to prove the cross as harmless as the swearing -ceremony, I would be for the cross, and not against the laying the -hand on the book, and kissing it. For, 1. I am not of their mind that -form their judgment of other particulars to suit with their -preconceived opinions of things of the same rank or quality; nor make -the interest of my former conceptions to be the measure of my after -judging. 2. Nor do I think it so great an honour to be strict in my -opinions, as dishonour to be superstitious, and to add to God's law, -by saying that he forbiddeth what he doth not, or to be affectedly -singular in denying lawful things, with a "touch not, taste not, -handle not," &c. Nor do I esteem him to be the wisest, best, or -holiest person, who is narrowest or strictest in his opinions, but who -is rightest; nor him that maketh most things to be sins, but him that -committeth least sin, which is such indeed; nor him that maketh most -laws to himself and others, but him that best obeyeth God's laws. - -_Quest._ 1. May one that scrupleth thus swearing himself, yet, -commissioned, give an oath thus to another that scrupleth it not? - -_Answ._ 1. If the thing be, as is proved, lawful, his scruple will not -make him innocent in neglecting the duty of his place. 2. If the -substance of the oath were lawful, and only the mode or ceremony were -sinful, as suspected, then, (1.) If the commissioner must himself -particularly command that mode, it were unlawful for him to do it. -(2.) But if he only command, and give the oath as an oath, leaving the -mode, without his approbation or command, to the taker and the law, he -may so give the oath: and thus christians in all ages have taken it -for lawful to make covenants even with infidels and idolaters, and to -take a Turk's oath by Mahomet, when it is only the oath that we -demand, and the mode is his own, which we had rather be without, and -give no approbation of. And if a king may thus demand an infidel's or -idolater's oath, (as God himself doth men's duty, when he knoweth that -they will sin in doing it,) much more may one do so, in case of a -doubtful ceremony, which he is neither the author nor approver of. But -I think this in question, is lawful, fit, and laudable. - -[Sidenote: How God's name is taken in vain.] - -III. As to the case of taking God's name in vain, which for brevity I -join with swearing, it is done, 1. Either in the grossest and most -heinous sort; 2. Or in a lower sort. 1. The grossest sort of taking -God's name in vain, is by perjury; or calling him in for witness to a -lie. For among the Jews, vanity and a lie, were words frequently taken -in the same signification. 2. But the lower sort of taking God's name -in vain, is when it is used lightly, unreverently, contemptuously, -jestingly, or without just cause; and in these also there is -profaneness and a very great sin, which is aggravated according to the -degree of the contempt or profanation.[493] It is a great sin -unreverently in common talk to make a by-word of saying, O Lord, or O -God, or O Jesus, or God help us, or Lord have mercy on us, or God send -this or that, or any way to take God's name in vain; but to use it in -jeers and scorns at religion, or make play-books or stage-plays with -such profane contemptuous jeers, is one of the greatest villanies that -man's tongue can be guilty of against his Maker. (Of which anon.) - -IV. _Direct._ I. For the avoiding of all this profaneness in swearing -and taking the name of God in vain, the first direction must be this -general one, to use all the directions given in chap. i. for a wicked -man's attaining true conversion; and withal to observe how great an -evidence this sin is of a graceless, ungodly, miserable soul. For it -is supposed to be an ordinary or frequent sin, and therefore to have -no effectual principle in the heart which is against it; and therefore -to have the principal room in the will; and therefore to be unrepented -of (as to any saving, renewing repentance): if thou hadst any true -grace, it would teach thee to fear and honour God more: to make light -of God is inconsistent with godliness, if it be in a predominant -degree; for they are directly contrary. - -_Direct._ II. Get thy heart sensible of the intrinsic evil of thy sin. -It would never be so easily and familiarly committed by thee, if thou -didst not think it small. That thou mayst know it, consider of these -following aggravations.[494] - -1. Consider who that God is whom thou abusest.[495] Is he not the -great and terrible Majesty, that made the world, and upholdeth it, and -ordereth it by his will? the Governor and Judge of all the earth, -infinitely excelling the sun in glory? a God most holy, and in -holiness to be mentioned? And wilt thou make a by-word of his dreadful -name? Wilt thou profanely swear by this holy name? and use the name of -thy God as thou wouldst scarce use the name of thy father or thy king? -Wilt thou unreverently and contemptuously toss it like a foot-ball? -Dost thou know no more difference between God and man? Know God, and -thou wilt sooner tremble at his name, than thus unreverently abuse it. - -2. Consider who thou art that thus venturest to profane the holy name of -God. Art thou not his creature and his subject, bound to honour him? Art -thou not a worm, unable to resist him? Can he not tread thee into hell, -or ruin thee, and be avenged on thee with a word or less? He need to say -no more, but Thus I will have it, to execute his vengeance on the -greatest of his enemies: if he will it, it will be done. And art thou -then a person fit to despise this God, and abuse his name? Is it not a -wonder of condescension in him, that he will give leave to such worms as -we to pray to him, and to praise and worship him, and that he will -accept it at our hands? and yet canst thou venture thus to slight him -and despise him? I have oft heard the same impious tongue reproach the -prayers of the godly, as if they were too bold and familiar with God, -and pleading against long or often praying, because man must not be so -bold with God, and persuading others that God accepts it not, which yet -itself was bold familiarly to swear by his name, and use it lightly and -in common talk. And indeed God's servants must take heed of rude and -unreverent boldness even in prayer. How much more then is the boldness -of thy profaning God's holy name to be condemned? Must they take heed -how they use it in prayer and praise, and darest thou abuse it by oaths, -and curses, and vain speech? - -3. Dost thou not sometimes pray by that name which thou profanely -swearest by? If not, thou seemest utterly to renounce God, and art a -miserable wretch indeed; but if thou do, what a hypocrite dost thou -show thyself to be in all thy prayers, that takest on thee to -reverence that name of God, which thou canst toss unreverently, and -swear and curse by when thou art off thy knees. It is part of Bishop -Hall's character of the hypocrite, that he boweth to the name of -Jesus, and sweareth by the name of God, and prayeth to God at church, -whom he forgets or sweareth by the rest of the week. Doth not thy -conscience gripe thee for this hypocrisy, when in thy prayers thou -thinkest of this abuse of God? - -4. Think, man, what use thou wilt have for that holy name in thy -distress, which thou now abusest. When sickness and death come, then -thou wilt cry, Lord, Lord! then the name of God will be called on -more reverently. And darest thou now make a foot-ball of it? Dost thou -not fear lest it should be then thy terror, to remember on thy -death-bed, when thou art calling upon God, Oh this is the name that I -was wont to swear by, or to take in vain? - -5. Remember that millions of glorious angels are magnifying that great -and holy name, which thou art profaning and taking in vain. And dost -thou not wonder that they do not some of them become the executioners -of the vengeance of God against thee? and that the earth doth not open -and swallow thee up? Shall a worm on earth be tossing that holy name, -or swearing by it profanely, which a world of glorious angels are -magnifying? - -6. Consider that thou art more impious than they that profane things -hallowed and consecrated to God. Was Belshazzar punished with the loss -of kingdom and life, for carousing in the vessels of the sanctuary? -Wouldst thou think him to be profane that should make a stable of the -church, and should feed his swine with the communion cup? And dost -thou not know that the name of God himself hath a higher degree of -holiness, than any place or utensils of his worship have? and -therefore that it is a greater profaneness to abuse his name, than to -abuse any of these? Doth not thy tongue then condemn thee of -hypocrisy, when thou wouldst exclaim against any that should thus -profane the church, or font, or communion cup, or table, and yet -thyself dost ordinarily profane the very holy name of God, and use it -as a common name? - -7. Consider how unworthily thou requitest God, for giving thee thy -tongue and speech. He gave thee this noble faculty to honour him by; -and is this thy thanks, to use it to dishonour him, by swearing and -taking his name in vain? - -8. Thy infectious breath corrupteth others. It tendeth to bring God -into common contempt among his own creatures, when they hear his name -contemptuously spoken of. - -9. Thou forgettest how tender and jealous God hath showed himself to be, -of the honour of his holy name; and what terrible threatenings he hath -denounced against the profaners of it, and what judgments he hath -executed on them.[496] Lev. xix. 12, "Ye shall not swear by my name -falsely: neither shalt thou profane the name of thy God: I am the Lord." -So Lev. xviii. 21. And of the priests it is said, Lev. xxi. 6, "They -shall be holy unto their God, and not profane the name of their God." So -Lev. xxii. 2, 31, 32, "Therefore shall ye keep my commandments, and do -them: I am the Lord: neither shall ye profane my holy name, but I will -be hallowed among the children of Israel: I am the Lord which hallow -you." Deut. xxviii. 58, 59, "If thou wilt not observe to do all the -words of this law that are written in this book, that thou mayst fear -this glorious and fearful name, THE LORD THY GOD, then the Lord will -make thy plagues wonderful, and the plagues of thy seed; great plagues -and of long continuance; and sore sicknesses and of long continuance." -Worshipping God and trusting in him is called, a "walking in his name," -and "calling upon his name." See Mic. iv. 5; Psal. xcix. 6. The place of -his public worship is called, "The place where he putteth or recordeth -his name," Exod. xx. 24; Deut. xii. 5, 11, 21. Isa. xxix. 23, "They -shall sanctify my name, and sanctify the Holy One of Jacob, and shall -fear the God of Israel." Isa. xlviii. 11, "For how should my name be -polluted? and I will not give my glory to another." God telleth Moses, -and Moses telleth Aaron when his sons were slain, "I will be sanctified -in them that come nigh unto me, and before all the people I will be -glorified," Lev. x. 3. So Lev. xxiv. 10, 14, a man that in striving with -another blasphemed and cursed, was stoned to death. And in the third -commandment, it is terrible enough that God saith, "The Lord will not -hold him guiltless that taketh his name in vain." - -10. Dost thou not use to say the Lord's prayer, and therein, "Hallowed -be thy name," Matt. vi. 9. Luke xi. 2: and wilt thou profane that name -which thou prayest may be hallowed? Is it hallowing it, to swear by -it, and use it unreverently and vainly in thy common talk? Or will God -endure such hypocrisy as this, or regard such hypocritical prayers? - -11. Thy customary swearing is an uncharitable accusation of the hearers, -as if they were so incredulous, that they would not believe a man -without an oath, and so profane, that they delight in the profanation of -the name of God; which is the grief of every honest hearer. - -12. Thou accusest thyself as a person suspected of lying, and not to -be believed; for among honest men a word is credible without an oath. -Therefore if thou were but taken for an honest man, thy bare word -would be believed. And by swearing, thou tellest all that hear thee, -that thou supposest thyself to be taken for a person whose word is not -to be believed. And what need hast thou to tell this so openly to -others if it be so? - -13. And by swearing thou declarest the suspicion to be true, and that -indeed thou art not to be believed: so far art thou from making thy -sayings more credible by it. For he that hath so little conscience and -fear of God, as to swear profanely, can hardly be thought a person -that makes any conscience of a lie. For it is the same God that is -offended by the one as by the other. A swearer warranteth you to -suspect him for a liar. - -14. Both swearing and taking God's name in vain, are the greater sins, -because you have no stronger a temptation to them. Commonly they bring -no honour, but shame: they bring no sensual pleasure to the senses, as -gluttony, and drunkenness, and uncleanness do; and usually they are -committed without any profit to entice men to them. You get not the -worth of a penny by your sin; so that it is hard to find what draweth -you to it, or why you do it, unless it be to show God that you fear -him not, and unless you intend to bid defiance to him, and do that -which you think will offend him, in mere despite. So that one would -think a very little grace might serve to cure such a fruitless sin: -and therefore it is a sign of gracelessness. - -15. How terribly dost thou draw God's vengeance upon thyself! Cursing -thyself is a begging for vengeance: profane swearing is a profane, -contemptuous appeal to the judgment of God. And darest thou, even in -thy sins, appeal to the judgment of God? Dost thou fear it no more? To -this judgment then thou shalt go! But thou will quickly have enough of -it, and find what it was for stubble to appeal to the "consuming -fire," Heb. xii. 29. - -_Direct._ III. Remember God's presence, and keep his fear upon thy -heart, and remember his judgment to which thou art hastening, and keep -a tender conscience, and a watch upon thy tongue, and then thou wilt -easily escape such a sin as this. Darest thou abuse God's name before -his face? - -_Direct._ IV. Write over thy doors or bed, where thou mayst oft read -it, the third commandment, or some of those terrible passages of holy -Scripture: Matt. v. 34-37, "I say unto you, Swear not at all; neither -by heaven,--nor by the earth,--nor by thy head,--but let thy -communication be, Yea, yea; Nay, nay; for whatsoever is more than -these, cometh of evil." James v. 12, "Above all things, my brethren, -swear not, neither by the heavens, neither by the earth, nor any other -oath; but let your yea be yea, and your nay, nay; lest ye fall into -condemnation" (or hypocrisy, as Dr. Hammond thinks it should be read). -Zech. v. 3, "Every one that sweareth shall be cut off." Jer. xxiii. -10, "Because of swearing the land mourneth." Hos. iv. 2. Think well on -such texts as these. - -_Direct._ V. Love God, and honour him as God, and thou canst not thus -despise and abuse his name. Thou wilt reverence and honour the name of -that person that thou lovest, and reverencest, and honourest. It is -atheism and want of love to God, that makes thee so profane his name. - -_Direct._ VI. Punish thyself after every such crime with such a -voluntary mulct or penalty as may help to quicken thy observation and -remembrance. If none execute the law upon thee, (which is twelve pence -an oath,) lay more on thyself, and give it to the poor. Though you are -not bound to do justice on yourselves, you may medicinally help to -cure yourselves, by that which hath a rational aptitude thereto. - - - _Tit._ 3. _Special Directions against Lying and - Dissembling._ - -[Sidenote: What truth is.] - -That you may know what lying is, we must first know what truth is, and -what is the use of speech. Truth is considerable, 1. As it is in the -things known and spoken of. 2. As it is in the conception or knowledge -of the mind. 3. As it is in the expressions of the tongue. 1. Truth in -the things known is nothing but their reality; that indeed they are -that which their names import, or the mind apprehendeth them to be: -this is that which is called both physical and metaphysical -truth.[497] 2. Truth in the conception or knowledge of the mind, is -nothing else but the agreement or conformity of the knowledge to the -thing known; to conceive of it truly, is to conceive of it as it is; -mistake or error is contrary to this truth. 3. Truth as it is in the -expressions is indeed a twofold relation. (1.) The primary relation is -of our words or writings to the matter expressed. And so truth of -speech is nothing but the agreeableness of our words to the things -expressed; when we speak of them as they are. (2.) The secondary -relation of our words is to the mind of the speaker; for the natural -use of the tongue is to express the mind as well as the matter: and -thus truth of speech is nothing but the agreeableness of our words to -our thoughts or judgments. Truth as it is the agreement of thoughts or -words to the matter, may be called logical truth. And this is but the -common matter of moral or ethical truth, which may be found partly in -a clock, or watch, or weathercock, or a seaman's chart. The agreement -of our words to our minds, is the more proper or special matter of -moral truth; the form of it as a moral virtue is its agreement to the -law of the God of truth. And as the _terminus_ entereth the definition -of relations, so our words have respect to the mind of the hearer or -reader, as their proper _terminus_; their use being to acquaint him, -1. With the matter expressed; 2. With our minds concerning it. -Therefore it is necessary to the logical truth of speech, that it have -an aptitude rightly to inform the hearer; and to the ethical truth, -that it be intended by the speaker really to inform him, and not to -deceive him. (Supposing that it is another that we speak to.) - -You see then that to a moral truth all these things are necessary: 1. -That it be an agreement of the words with the matter expressed (as far -as we are obliged to know the matter). 2. That it be an agreement of -the words with the speaker's mind or judgment. 3. That the expressions -have an aptitude to inform the hearer of both the former truths. 4. -That we really intend them to inform him of the truth, so far as we -speak it. 5. That it be agreeable to the law of God; which is the rule -of duty, and discoverer of sin. - -In some speeches the truth of our words as agreeing to the matter and to -the mind is all one, viz. when our own conception or judgment of a thing -is all that we assert. As when we say, I think, or I believe, or I judge -that such a thing is so. Here it is no whit necessary to the truth of my -words, that the thing be so as I think it to be, (for I affirm it not to -be so,) but that indeed I think as I say I think. But that our words and -minds agree, is always and inseparably necessary to all moral truth. - -[Sidenote: How far we are bound to speak the truth.] - -We are not bound to make known all that is true, (for then no man must -keep a secret,) much less to every man that asketh us. Therefore we -are not bound to endeavour the cure of every man's error or ignorance -in every matter; for we are not bound to talk at all to every man. And -if I be not bound to make known the truth at all, or my mind at all, I -am not bound to make known all the truth, or all that is in my mind; -no, not to all those to whom I am bound to make known part of both. If -I find a man in an ignorance or error which I am not bound to cure, -(nay, possibly it were my sin to cure it; as to open the secrets of -the king's counsels or armies to his enemies, &c.) I may and must so -fit my speech to that man, even about those matters, as not to make -him know what he should not know either of the matter or of my mind; I -may either be silent, or speak darkly, or speak words which he -understandeth not, (through his own imperfection,) or which I know his -weakness will misunderstand; but I must speak no falsehood to him. -Also there is a great difference between speaking so as not to cure -the ignorance or error of the hearer, which I found him in, and so -speaking as to lead him into some new error; I may do the former in -many cases, in which I may not do the latter. And there is great -difference between speaking such words, as in the common use of men -are apt to inform the hearers of the truth, though I may know, that -through some weakness of their own they will misunderstand them, and -be deceived by them; and the speaking of words which in common use of -men, have another signification than that which I use them to. By the -former way, the hearer sometimes is the deceiver of himself, and not -the speaker, when the speaker is not bound to reveal any more to him; -but by the latter way the speaker is the deceiver. Also there is great -difference to be made between my speaking to one to whom it is my duty -to reveal the truth, and my speaking to a man to whom I am not bound -to reveal it; yea, from whom my duty to God, and my king or country, -bind me to conceal it. By these grounds and distinctions you may know -what a lie is, and may resolve the ordinary doubts that are used to be -raised about our speaking truth or falsehood. As, - -_Quest._ I. Am I bound to speak the truth to every one that asketh -me? _Answ._ You are not bound to speak at all in every case to every -one that asketh you; and he that is silent, speaketh not the truth. - -_Quest._ II. Am I bound to speak the truth to every one that I answer -to? _Answ._ Your answer may sometimes be such as signifieth but a -denying to answer, or to reveal what is demanded of you. - -_Quest._ III. Am I bound to speak all the truth, whenever I speak part -of it? _Answ._ No: it is God's word that must tell you when, and how -much you must reveal to others[498] and if you go as far as God -alloweth you, it followeth not, that therefore you must go further. A -soldier taken by the enemy may tell the truth when he is asked in -things that will do no harm to his king and country; but he must -conceal the rest, which would advantage the enemy against them. - -_Quest._ IV. Is it always a sin to speak a logical falsehood; that is, -to speak disagreeably to the thing which I speak of? _Answ._ Not -always: for you may sometimes believe an untruth without sin. For you -are to believe things according to their evidence and appearance. -Therefore if the deceit be unavoidably caused by a false appearance or -evidence, without any fault of yours, it is not then your fault to be -mistaken. But then your expressions must signify no more certainty -than you have, nor any more confidence than the evidence will warrant. -When you say, such a thing is so; the meaning must be but, I am -persuaded it is so; for if you say, I am certain it is so, when you -are not certain, you offend. - -_Quest._ V. Is it always a sin to speak falsely or disagreeably to the -matter, when I know it to be false? that is, Is it always a sin to speak -contrary to my judgment or mind? _Answ._ Yes: for God hath forbidden it, -and that upon great and weighty reasons, as you shall hear anon. - -_Quest._ VI. Is it a sin when I speak not a known untruth, nor -contrary to my opinion, nor with a purpose to deceive? _Answ._ Yes: it -is oft a sin when there is none of this. For if it be your duty to -know what you say, and to deliberate before you speak, and your duty -to be acquainted with the truth or falsehood which you are ignorant -of, and your duty to take heed that you deceive not another -negligently, and yet you neglect all these duties, and by a culpable -ignorance and negligence deceive both yourselves and others, then this -is a sin, as well as if you knowingly deceived them. - -_Quest._ VII. But though it be a sin, it remaineth doubtful whether it -be a lie. _Answ._ This is but _lis de nomine_, a controversy about the -name and not the thing. As long as we are agreed that it is a sin -against God, and to be avoided, whether you call it a lie, or by -another name, is no great matter. But I think it is to be called a -lie: though I know that most definers follow Cicero, and say that a -lie is a falsehood spoken with a purpose to deceive; yet I think, that -where the will is culpably neglective of not deceiving, an untruth so -negligently uttered deserveth the name of a lie. - -_Quest._ VIII. Must my words, to free them from falsehood, be always -true in the proper, literal sense? _Answ._ No. Augustine's -determination in this case is clear truth, _Quod figurate dicitur non -est mendacium, (i. e. eo nomine)_. To speak ironically, metonymically, -metaphorically, &c. is not therefore to lie. For the truth of words -lying in that aptitude to express the thing and mind, which is suited -to the intellect of the hearers, they are true words that thus -express them, whether properly or figuratively; but if the words be -used figuratively, contrary to the hearers, and the common sense of -them, with a purpose to deceive, then they are a lie, notwithstanding -you pretend a figure to verify them. - -_Quest._ IX. Must my words be used by me in the common sense, or in -the hearer's sense? _Answ._ No doubt but so far as you intend to -inform the hearer, you are to speak to him in his own sense. If he -have a peculiar sense of some word, differing from the common sense, -and this be known to you, you must speak in his peculiar sense. But if -it be in a case that you are bound to conceal from him, the question -is much harder. Some think it an untruth and sinful to speak to him in -words which you know he will use to his own deceit. Others think that -you are not bound to fit yourselves to his infirmity, and speak in his -dialect contrary to common sense; and that it is not your fault that -he misunderstandeth you, though you foresee it, where it will not -profit him to understand you, nor yourselves are obliged to make him -understand you, but the contrary: the next will open this. - -_Quest._ X. Is it lawful by speech to deceive another, yea, and to -intend it, supposing it be by truth? _Answ._ It is not a sin in all -cases, to contribute towards another man's error or mistake.[499] For, -1. There are many cases in which it is no sin in him to mistake, nor -any hurt to him: therefore to contribute to that which is neither sin -nor hurt, is of itself no sin: yea, there are some cases in which an -error (though not as such) may be a duty; as, to think charitably and -well of a hypocrite, as long as he seemeth to be sincere. Here if by -charitable reports I contribute to his mistake, it seemeth to be but -my duty. For as he is bound to believe, so I am bound to report the -best while it is probable. 2. There are many cases in which a man's -ignorance or mistake may be his very great benefit; his life or estate -may lie upon it; and I may know that if he understood such or such a -thing, he would make use of it to his ruin. 3. There are many cases in -which a man's innocent error is necessary to the safety of others, or -of the commonwealth. 4. It is lawful in such cases to deceive such men -by actions; as an enemy by military stratagems, or a traitor by signs -which he will mistake. And words of truth which we foreknow he will -mistake, not by our fault, but by his own, do seem to be less -questionable than actions which have a proper tendency to deceive. 5. -God himself hath written and spoken those words which he foreknew that -wicked men would mistake and deceive themselves by; and he hath done -those works, and giveth those mercies, which he knoweth they will turn -to a snare against themselves. And his dominion or prerogative cannot -here be pleaded to excuse it, if it were unholy. And in this sense (as -to permitting and occasioning) it is said, Ezek. xiv. 9, "And if the -prophet be deceived, I the Lord have deceived that prophet." Yet must -we not think with Plato, that it is lawful to lie to an enemy to -deceive him. For, 1. All deceit that is against charity or justice is -sinful. 2. And all deceit that is performed by a lie. As Augustine -saith, There are some lies which are spoken for another's safety or -commodity, not in malice, but in benignity, as the midwives to -Pharaoh.--These lies are not commended in themselves, but in the -deceit (or charity) of them. They that thus lie will deserve (that is, -be in the way) to be at last delivered from all lying. There is also a -lying in jest, which deceiveth not; because he that is spoken to, -knoweth it to be spoken in jest. And these two sorts are not -faultless; but the fault is not great. A perfect man must not lie to -save his life.--But it is lawful to silence the truth, though not -speak falsely. In Psal. and in Enchirid. he saith, _Mihi non -absurdum_, &c. It seemeth not absurd to me that every lie is a sin; -but it is a great matter or difference, with what mind and in what -matters a man lieth. Some think a physician may lie to entice his -patient to take a medicine to save his life: he may lawfully deceive -him by hiding a medicine, and by true speeches and dark, which he -thinketh will be misunderstood; but not by falsehood. - -_Quest._ XI. Wherein lieth the proper vice of lying? Is it in deceiving? -or in speaking falsely? or in speaking contrary to the thoughts? _Answ._ -It is the aggravation of a lie, that it be an injurious deceit. But the -malignity of the sin doth not consist in the mere deceit of another -man's intellect: for, as is said, it may be a great benefit to many men -to be deceived: a patient's life may be saved by it, when his physician -findeth it necessary to his taking a medicine, which without deceit he -will not take. And so children and weak-headed people must be used. Now -such a charitable deceit, as such, can be no sin. Therefore the common -nature of a lie consisteth not, only, in the purpose of deceiving, but -in the speaking falsely, contrary to the mind: else it would follow, -either that all deceit is sin, or that all lying or false speaking is -lawful, where the deceit of another is charitable or lawful: which are -neither of them to be granted. Yet it is not every untruth that is a -lie. Some schoolmen distinguish between _mentiri_ (as being _contra -mentem ire_) and _mendacium dicere_; as if to tell a lie were not always -to lie, because not contrary to the mind. But then by _mendacium_ they -mean no more than _falsum_. - -[Sidenote: What a lie is.] - -[Sidenote: How sin is voluntary.] - -I conclude then, that a lie is the voluntary asserting of a falsehood. -And the more it tendeth to the injury of another, the more it is -aggravated; but it is one thing to be injurious, and another thing to be -a lie. When I name a falsehood, I mean that which is apt to deceive the -hearer. So that it is necessary to the being of a lie, that it be -deceitful, though the purpose of deceiving be found only in the more -explicit sort of lies; for _falsum dicitur a fallendo_, it were not -false, if it were not deceitful, or apt to deceive. For an unapt or -figurative expression which hath a right sense as used by the speaker -and hearer, is no falsehood. In one language a double negative -affirmeth; and in another a double negative is a more vehement kind of -denial; and yet neither is to be called by the others an untruth. By -asserting, I mean any expression that maketh the falsehood our own, as -distinct from an historical narration; for it is not lying to repeat a -lie, as only telling what another said. By voluntary, I mean not only -that which is done knowingly, upon actual will and deliberate choice, or -consent; but also that which is done _ex culpa voluntatis_, by the fault -of the will, and is to be imputed to the will.[500] For it is of great -necessity to observe this about every sin, that whereas we truly say, -that all sin is voluntary, and no further sin than voluntary; yet by -voluntary, here, is not meant only that which is actually willed; but -all that the will is guilty of. For it is true that Austin saith, _Ream -linguam non facit nisi rea mens_, The tongue is not made guilty, but by -a guilty mind. But then it must be known, that the mind or will is -guilty of forbidden omissions as well as actions: and so it is a lie or -voluntary untruth, when the mind and will do not restrain the tongue -from it when they ought. As, 1. When a man erreth or is ignorant through -wilful sloth or negligence, and so speaketh falsely when he thinks it -true; this is a culpable falsehood, and so a lie; because he might have -avoided it and did not: and this is the case of most false teachers and -heretics. So, also, if a man will through passion, custom, or -carelessness, let his tongue run before his wits, and speak falsely for -want of considering or heeding what he saith, this is a culpable -untruth, and a lie, and it is voluntary; because the will should have -prevented it and did not; though yet there was no purpose to deceive. - -You see then that there are two degrees of lying. 1. The grossest is -the speaking of a known falsehood, with a purpose to deceive. 2. The -other is the speaking falsely through culpable ignorance, error, or -inconsiderateness. - -_Direct._ I. Be well informed of the evil of the sin of lying; for the -common cause of it is, that men think that there is no great harm in it, -unless some one be greatly wronged by it: but it is not forbidden by God -only because it wrongeth others, but it hath all this evil in it. - -1. Lying is the perverting of man's noble faculties, and turning them -clean contrary to their natural use. God gave man a tongue to express -his mind, and reveal the truth; and lying doth monstrously turn it to -the hindering of the mind and truth, yea, to the venting of the -contrary to both. And as it is the evil of drunkenness to be a -voluntary madness or corruption of so noble a faculty as reason, so it -is the fault of lying, to be corrupting, perverting, and deforming -both of the mind and tongue; and by confusion, a destroying of God's -work and creature as to its proper use.[501] - -2. Lying is the enemy and destroyer of truth: and truth is a thing -divine, of unspeakable excellency and use. It is God's instrument by -which he maketh men wise, and good, and happy. Therefore if he should -not make strict laws for the preservation of so excellent a thing as -truth, he should not secure the happiness of the world. As to the -securing of men's lives it is not enough to make a law that you shall -not kill men without just cause (though that be all that the law -intendeth to attain); for then every man being left to judge, would -think there were just cause whenever his passion or interest told him -so; but the law is, You shall not kill at all without the judgment of -the magistrate: so, if the law against lying did intend no more than -the securing men from the injuries of error and deceit, yet would it -not have been a sufficient means, to have said only, You shall not -injure men by lying; for then men would have judged of the injury by -their own interests and passions; but much more is it needful to have -a stricter law, when truth itself is the thing that God intendeth to -secure, as well as the interest of men. In the eyes of christians, and -heathens, and all mankind that have not unmanned themselves, there -appeareth a singular beauty and excellency in truth. Aristotle could -say, that the nature of man is made for truth. Cicero could say, that -_Quod verum, simplex, sincerumque est, id naturae hominis -accommodatissimum est_: Verity and virtue were ever taken as the -inseparable perfections of man. Pythagoras could say, that to love -truth and do good, were the two things that made man likest to God, -and therefore were his two most excellent gifts. Plato could say, -that truth was the best rhetoric and the sweetest oration. Epictetus -could say, that truth is a thing immortal, eternal, of all things most -precious; better than friendship, as being less obnoxious to blind -affections. Jamblichus could say, that as light naturally and -constantly accompanieth the sun, so truth accompanieth God and all -that follow him. Epaminondas is praised for that he would not lie, no -not in jest. Pomponius Atticus was so great a hater of a lie, that all -his friends were desirous to trust him with their business, and use -him as their counsellor. He knoweth not what use man's understanding -or his tongue were made for, that knoweth not the excellency of -truth.[502] Let a Pilate only ask as a stranger, "What is truth?" John -xviii. 38, as Pharaoh asked, "Who is the Lord?" "For this end Christ -himself came into the world, to bear witness to the truth, and every -one that is of the truth will hear him," John xviii. 37. "He is the -truth," John xiv. 6, and "full of grace and truth," John i. 14. "Grace -and truth came by him," John i. 17. His Spirit is given to "guide his -servants into the truth," John xvi. 13, and to "sanctify them by the -truth," John xvii. 19, that "knowing the truth, it might make them -free," John viii. 32. "The fruit of the Spirit is in all truth," Eph. -v. 9. His ministers can "do nothing against the truth, but for the -truth," 2 Cor. xiii. 8. "Truth" is the "girdle" that must "gird our -loins," Eph. vi. 14. The "church" is the "pillar" and "ground of -truth," 1 Tim. iii. 15. The faithful are "they that believe and know -the truth," 1 Tim. iv. 3. "Speaking the truth in love," is the way of -the churches' growth and edification, Eph. iv. 15. "Repentance" is -given men, "to the acknowledging of the truth, that they may escape -out of the power of the devil," 2 Tim. ii. 25, 26. The dullards are -they that are "never able to come to the knowledge of the truth," 2 -Tim. iii. 7. "They are men of perverse minds that resist the truth," 2 -Tim. iii. 8. "They that receive not the truth in the love of it cannot -be saved," 2 Thess. ii. 10. All they "are damned that believe not the -truth," 2 Thess. ii. 12, 13. You see what truth is in the judgment of -God and all the sober world. Therefore a lie, that is contrary to -truth as darkness to light, must be equally odious as truth is -amiable: no wonder therefore if it be absolutely forbidden of God. - -3. You may the easier perceive this by considering, that other faults of -the tongue, as idle talk, swearing, and such like, are forbidden, not -only because they are a hurt to others, but for the intrinsical evil in -the thing itself: great reason therefore that it should be so in this. - -4. Lying is a vice which maketh us most unlike to God. For he is -called the "God of truth," Psal. xxxi. 5; Deut. xxxii. 4. All his -"ways" are "mercy and truth," Psal. xxv. 10. His "judgment is -according to truth," Rom. ii. 2. "It is impossible for God to lie," -Heb. vi. 18; Tit. i. 2. His word is the "word of truth," Psal. cxix. -43; Col. i. 5; 2 Tim. ii. 15; Jam. i. 15; 2 Cor. vi. 7. And who shall -"dwell in his tabernacle," but those that "speak the truth in their -hearts," Psal. xv. 2.[503] The disconformity of the soul to God, then, -being its greatest deformity, in things wherein it is made to be -conformed to him, it may hence appear that lying is an odious sin. -And this may the easilier appear, if you consider, what a case the -world were in if God could lie, and were not of undoubted truth: we -should then be sure of nothing; and therefore could have no sure -information by his word, no sure direction and guidance by his -precepts, and no sure consolation in any of his promises. Therefore -that which maketh us so unlike to the true God, must needs be odious. - -5. Lying is the image or work of the devil, and liars are his children -in a special sort: for Christ telleth us that he "abode not in the -truth, for there is no truth in him; when he speaketh a lie he -speaketh of his own; for he is a liar, and the father of it," John -viii. 44. The proud, the malicious, and the liars, are in a special -sort the children of the devil; for these three are in Scripture in a -special manner made the devil's sins.[504] Therefore sure there is an -intrinsical evil and odiousness in a lie. It was Satan that filled the -hearts of Ananias and Sapphira to lie to the Holy Ghost, Acts v. 3. To -change the "truth of God into a lie," and "to make God a liar," are -therefore the most odious sins, Rom. i. 25; 1 John v. 10; because it -is a feigning him to be like the devil: and should we make ourselves -like him then by the same vice? If you love not the devil's sin and -image, love not a lie. - -6. Lying destroyeth human converse, and bringeth most pernicious -confusion into the affairs of mankind. If truth be excluded, men -cannot buy and sell, and trade, and live together. It would be -sufficient to destroy their rational converse if they had no tongues; -but much more to have false tongues: silence openeth not the mind at -all; lying openeth it not when it pretendeth to open it, and falsely -representeth it to be what it is not. And therefore though you say, -that your lies do no such hurt; yet seeing this is the nature and -tendency of lying as such, it is just and merciful in the righteous -God, to banish all lying by the strictest laws:[505] as the whole -nature of serpents is so far at enmity with the nature of man, that we -hate and kill them though they never did hurt us, because it is in -their nature to hurt us; so God hath justly and mercifully condemned -all lying, because its nature tendeth to the desolation and confusion -of the world; and if any indulgence were given to it, all iniquity and -injustice would presently like an inundation overwhelm us all. - -7. Lying tendeth directly to perjury itself. It is the same God that -forbiddeth them both: and when once the heart is hardened in the one, -it is but a step further to the other. Cicero could observe, that he -that is used to lie, will easily be perjured. A seared conscience that -tolerateth one, will easily be brought to bear the other. - -8. There is a partiality in the liar that condemneth himself, and the -sin in another, which in himself he justifieth; for there is no man -that would have another lie to him. As Austin saith, I have known many -that would deceive, but never any that would be deceived.[506] If it -be good, why should not all others lie to thee? If it be bad, why wilt -thou lie to others? Is not thy tongue under the same law as theirs? -Dost thou like it in thy children and in thy servants? If not, it -should seem much worse to thee in thyself, as thou art most concerned -in thy own actions. - -9. Judge what lying is by thy own desire and expectation to be -believed. Wouldst thou not have men believe thee, whether thou speak -truth or not? I know thou wouldst; for the liar loseth his end if he -be known to lie, and be not believed. And is it a reasonable desire or -expectation in thee to have men to believe a lie? If thou wouldst be -believed, speak that which is to be believed. - -10. Lying maketh thee to be always incredible, and so to be useless or -dangerous to others; for he that will lie doth leave men uncertain -whether ever he speak truth, unless there be better evidence of it -than his credibility. As Aristotle saith, A liar gets this by lying, -that nobody will believe him when he speaks the truth. How shall I -know that he speaketh truth to-day who lied yesterday? unless open -repentance recover his credibility. Truth will defend itself, and -credit him that owneth it at last; but falsehood is indefensible, and -will shame its patrons. Saith Petrarch excellently, As truth is -immortal, so a fiction and lie endureth not long: dissembled matters -are quickly opened; as the hair that is combed and set with great -diligence is ruffled with a little blast of wind; and the paint that -is laid on the face with a deal of labour, is washed off with a little -sweat: the craftiest lie cannot stand before the truth; but is -transparent to him that nearly looketh into it; every thing that is -covered is soon uncovered: shadows pass away; and the native colour of -things remaineth: it is a great labour to keep hidden long. No man can -live long under water; he must needs come forth, and show the face -which he concealed.[507] At the furthest God at the day of judgment -will lay open all. - -_Direct._ II. If you would avoid lying, take heed of guilt.[508] -Unclean bodies need a cover; and are most ashamed to be seen. -Faultiness causeth lying; and lying increaseth the fault. When men -have done that which they are afraid or ashamed to make known, they -think there is a necessity of using their art to keep it secret. But -wit and craft are no good substitute for honesty; such patches make -the rent much worse. But because the corrupted heart of man will be -thus working and flying to deceitful shifts, prevent the cause and -occasion of your lying. Commit not the fault that needs a lie. -Avoiding it is much better than hiding it, if you were sure to keep it -never so close. As indeed you are not; for commonly truth will come to -light. It is the best way in the world to avoid lying, to be innocent; -and do nothing which doth fear the light: truth and honesty do not -blush, nor desire to be hid. Children and servants are much addicted -to this crime: when their folly, or wantonness, or appetites, or -slothfulness, or carelessness hath made them faulty, they presently -study a lie to hide it with; which is to go to the devil to entreat -him to defend or cover his own works. But wise, and obedient, and -careful, and diligent, and conscionable children and servants, have -need of no such miserable shifts. - -_Direct._ III. Fear God more than man, if you would not be liars.[509] -The excessive fear of man is a common cause of lying; this maketh -children so apt to lie, to escape the rod; and most persons that are -obnoxious to much hurt from others, are in danger of lying to avoid -their displeasure. But why fear you not God more, whose displeasure is -unspeakably more terrible? Your parents or master will be angry, and -threaten to correct you; but God threateneth to damn you; and his -wrath is a consuming fire: no man's displeasure can reach your souls, -and extend to eternity: will you run into hell to escape punishment on -earth? Remember, whenever you are tempted to escape any danger by a -lie, that you run into a thousandfold greater danger, and that no hurt -that you escape by it, can possibly be half so great as the hurt it -bringeth. It is as foolish a course as to cure the tooth-ache by -cutting off the head. - -_Direct._ IV. Get down your pride, and over-much regard of the thoughts -of men, if you would not be liars. Pride makes men so desirous of -reputation, and so impatient of the hard opinion of others, that all the -honest endeavours of the proud are too little to procure the reputation -they desire, and therefore lying must make up the rest. Shame is so -intolerable a suffering to them, that they make lies the familiar cover -of their nakedness. He that hath not riches, hath pride, and would be -thought somebody, and therefore will set out his estate by a lie. He -that hath not eminency of parentage and birth, if he have pride will -make himself a gentleman by a lie. He that is a contemptible person at -home, if he be proud, will make himself honourable among strangers by a -lie. He that wanteth learning, degrees, or any thing that he would be -proud of, will endeavour by a lie to supply his wants: even as wanton -women by the actual lie of painting, would make themselves beautiful, -through a proud desire to be esteemed. Especially he that committeth a -shameful crime, if he be proud will rather venture on a lie than on the -shame. But if your pride be cured, your temptation to lying will be as -nothing; you will be so indifferent in matters of honour or reputation, -as not to venture your souls on God's displeasure for it: not that any -should be impudent, or utterly regardless of their reputation; but none -should overvalue it, nor prefer it before their souls, nor seek it by -unlawful means. Avoid shame by well-doing, and spare not: (only see that -you have a higher end.) Seneca saith, There are more that abstain from -sin through shame, than through virtue or a good will: it is well when -virtue is so much in credit, and vice in discredit, that those that have -not the virtue would fain have the name, and those that will not leave -the vice, would escape the shame; and it is well that there are human -motives to restrain them that care not for divine ones. But as human -motives cause no saving virtues; so devilish and wicked means are far -from preventing any pernicious hurt, being the certain means to procure -it.[510] - -_Direct._ V. Avoid ambition, and human, unnecessary dependence, if you -would avoid lying. For the ambitious give up themselves to men; and -therefore flattering must be their trade; and how much of lying is -necessary to the composition of flattery, I need not tell you. Truth -is seldom taken for the fittest instrument of flattery. It is -contrarily the common road to hatred: _Libere et sine adulatione -veritatem praedicantes, et gesta pravae vitae arguentes, gratiam non -habent apud homines_, saith Ambrose. They that preach truth freely and -without flattery, and reprove the deeds of a wicked life, find not -favour with men. _Veritatem semper inimicitiae persequuntur_:[511] -Hatred is the shadow of truth, as envy is of happiness. When -Aristippus was asked why Dionysius spake so much against him, he -answered, for the same reason that all other men do; intimating that -it was no wonder if the tyrant was impatient of truth and plain -dealing, when it is so with almost all mankind: they are so culpable, -that all but flatterers seem to handle them too hard, and hurt their -sores. And herein lieth much of the misery of great men, that few or -none deal truly with them, but they are flattered into perdition: -saith Seneca, _Divites cum omnia habent, unum illis deest; scilicet -qui verum dicat: si enim in clientelam faelicis hominis potentumque -perveneris, aut veritas aut amicitia perdenda est_: One thing rich men -want when they have all things, that is, a man to speak the truth: for -if thou become the dependant or client of prosperous or great men, -thou must cast away (or lose) either the truth or their -friendship.[512] Hierom thought that therefore Christ had not a house -to put his head in, because he would flatter nobody, and therefore -nobody would entertain him in the city. And the worst of all is, that -where flattery reigneth, it is taken for a duty, and the neglect of it -for a vice: as Hieron. (ad Cel.) saith, _Quodque gravissimum est, quia -humilitatis ac benevolentiae loco ducitur, ita fit ut qui adulari -nescit, aut invidus aut superbus reputetur_, i. e. And, which is most -grievous, because it goes for humility and kindness, it comes to pass -that he that cannot flatter is taken to be envious or proud. But the -time will come, that the flatterer will be hated even by him that his -fallacious praises pleased. Deceit and lies do please the flattered -person but a while; even till he find the bitterness of the effects, -and the fruit have told him that it was but a sugared kind of enmity: -and therefore he will not long be pleased with the flatterer himself. -Flattery ever appeareth at last, to be but _perniciosa dulcedo_, as -Austin calls it. Saith the same Austin, (in Psal. lix.) There are two -sorts of persecutors, the opposer (or dispraiser) and the flatterer: -but the tongue of the flatterer hurteth more than the hand of the -persecutor.[513] And think not that any man's greatness or favour will -excuse thee or save thee harmless in thy lies; for God that avengeth -them is greater than the greatest. Saith Austin, (li. de Mendac.) -_Quisquis autem esse aliquod genus mendacii, quod peccatum non sit -putaverit, decipiet semetipsum turpiter, cum honestum se deceptorem -arbitretur aliorum_, i. e. Whoever thinks that there is any kind of -lie that is no sin, he deceiveth himself foully, whilst he thinks -himself an honest deceiver of others. "Be not the servants of men," 1 -Cor. vii. 23, if you would be true. - -_Direct._ VI. Love not covetousness, if you would not be liars.[514] A -lie will seem to a covetous man an easy means to procure his gain, to -get a good bargain, or put off a cracked commodity for more than it is -worth. _Rupere foedus, impius lucri furor, et ira praeceps._ Sen. Hip. -He that loveth money better than God and conscience, will for money -displease God and conscience, by this or any other sin. - -_Direct._ VII. Learn to trust God, if you would not be liars.[515] For -lying is the practice of him that thinks he must provide and shift for -himself. Even Abraham's and Isaac's equivocation, (saying their wives -were their sisters,) and David's feigning himself mad, proceeded from -some distrust in God: they would not have thought it necessary so to -shift for their lives, if they had fully trusted God with their -lives. Gehazi's covetousness and lying did both proceed from a want of -confidence in God. If a man were confident of God's protection, and -that he had better stand to God's choice in all things than his own, -what use could he think he hath for lying, or for any sinful shift? - -_Direct._ VIII. Be not too credulous of bad reports, if you would not -be liars. Malice is so mad, and so unconscionable a sin, and the -tongues of men are commonly so careless of what they say, that if you -easily believe evil, you do but easily believe the devil, and thereby -make yourselves his servants in divulging malicious lies. You think -because they are spoken by many, and spoken confidently, you may -lawfully believe or report what you hear. But this is but to think -that the commonness of liars, and their malice and impudence, will -warrant you to follow them, even because they are so bad. Will you -bark and bite because that dogs do so? If a man be stung with an -adder, you should help to cure him, and not desire yourselves to sting -him: selfish, and interested, and malicious, and partial, factious -persons, are so commonly liars, and impudent in their lies, that it -behoveth you, if you would not be liars yourselves, to take heed of -reporting any thing they say. These spiders will weave a web of the -air, or out of their own bowels.[516] - -_Direct._ IX. Be not rash in speaking things before you have tried them. -Consider what you say, and know before you speak. Is it not a shame when -you have spoken falsely, to come off with saying, I thought it had been -true? But why will you speak upon thought, and not stay till you better -understood the case? If the matter required such haste in speaking, you -should have said no more than, I think it is so. "Prove all things," and -then "hold that which is good," and assert that which is true. Saith -Cicero, de Nat. Deor. 1. 1. _Nihil est temeritate turpius, nec quicquam -tam indignum sapientis gravitate aut constantia, quam out falsum -sentire, aut quod non satis explorate perceptum sit et cognitum, sine -ulla dubitatione defendere_: Nothing is more unseemly than temerity: nor -any thing so unworthy the gravity or constancy of a wise man, than -either to hold a falsehood, or confidently to defend that which is not -received and known upon sufficient trial.[517] - -_Direct._ X. Foresee that which is like to entrap you in a lie, that -you may prevent it. Let not the occasion and temptation surprise you -unprepared. Foresight will make the temptation easy to be overcome, -which unforeseen will be too strong for you. - -_Direct._ XI. Get a tender conscience, and walk as in the sight and -hearing of God, and as one that is passing to his judgment.[518] A -seared conscience dare venture upon lies or any thing; but the fear of -God is the soul's preservative. What makes men lie, but thinking they -have to do with none but men? For they think by a lie to deceive a -man, and hide the truth; but if they remembered that they have most to -do with God, and that he is always present who cannot be deceived, and -that his judgment will bring all secret things to light, and detect -all their lies before all the world, they would not hire a torn and -dirty cloak at so dear a rate, for so short a time. No wonder if men -are liars that fear not God, and believe not the day of judgment. - -_Direct._ XII. To save others from lying as well as yourselves, be -sure to watch against it in your children, and wisely help them to see -the evil of it. For children are very prone to it; and unwise -correction frighteneth them into lies to save themselves, as -indulgence and connivance do encourage them to it. Make them oft read -such texts as these: Lev. xix. 11, "Ye shall not steal, nor deal -falsely, nor lie one to another." Psal. xv. 2, "He that speaketh the -truth from his heart," &c.[519] Isa. xxxvi. 8, "He said, Surely they -are my people; children that will not lie; so he was their Saviour." -John viii. 44, "The devil is a liar, and the father of it." Rev. xxi. -27; xxii. 15, "There shall in no wise enter into it any thing that -defileth--or maketh a lie--For without are dogs--and whoever loveth -and maketh a lie." Psal. lxiii. 11, "The mouth of him that speaketh -lies shall be stopped." Psal. ci. 11, "He that speaketh lies shall not -tarry in my sight." Prov. xix. 5, 9, "A false witness shall not be -unpunished, and he that speaketh lies shall not escape" (shall -perish). Prov. xxix. 12, "If a ruler hearken to lies all his servants -are wicked:" so Psal. xxxi. 18; lii. 3. Psal. cxix. 163, "I hate and -abhor lying, but thy law do I love." Prov. xiii. 5, "A righteous man -hateth lying." Eph. iv. 35, "Wherefore putting away lying, speak every -man truth with his neighbour, for we are members one of another:" q. -d. A man would not lie to deceive his own members; no more should we -to deceive one another. In a word, where the love of God and man -prevaileth, there truth prevaileth; but where self-love, partiality, -and carnal self-interest prevail, there lying is a household servant, -and thought a necessary means to these ends. - -But because lying is so common and so great a sin, and many cases -occur about it daily, though I think what is said offereth matter -enough to answer them, I shall mention some more of them distinctly, -to help their satisfaction who cannot accommodate general answers to -all their particular cases. - -_Quest._ I. Is frequent known lying a certain sign of a graceless state, -that is, a mortal sin, proving the sinner to be in a state of damnation? - -_Answ._ The difficulty of this case doth no more concern lying, than any -other sin of equal malignity. Therefore I must refer you to those places -where I have opened the difference between mortal, reigning sins, and -infirmities. At present take this brief solution. 1. It is a thing of -too great difficulty, to determine just how many acts of a great sin may -consist with a present state of grace (that is, of right by covenant to -heaven). 2. All sin which consisteth with an habitual, predominant love -of God and holiness, consisteth with a state of life, and no other. 3. -He that seldom or never committeth such external crimes, and yet loveth -not God, and heaven, and holiness above all the pleasures and interests -of the flesh, is in a state of death. 4. It is certain that this love to -God and holiness is not predominant, whose carnal interest and lust hath -ordinarily in the drift and tenor of his life, more power to draw him to -the wilful committing of known sin, than the said love of God, and -heaven, and holiness have to keep him from it. For his servants men are, -whom they obey, whether it be sin unto death, or obedience unto -righteousness, Rom. vi. 16. 5. Therefore the way to know whether sin be -mortified, or mortal, is, (1.) By feeling the true bent of the will, -whether we love or hate it. (2.) By observing the true bent and tenor of -our lives, whether God's interest in us, or the contrary, be predominant -when we are ourselves, and are tempted to such sins. 6. He that will -sin thus as oft as will stand with saving grace, shall never have the -assurance of his sincerity, or the peace or comfort of a sound believer, -till he repent and lead a better life. 7. He that in his sin retaineth -the spirit of adoption, or the image of God, or habitual divine love, -hath also habitual and virtual repentance for that very sin, before he -actually repenteth; because he hath that habitual hatred of it, which -will cause actual repentance, when he is composed to act according to -his predominant habits. 8. In the mean time the state of such a sinner -is, neither to be unregenerate, carnal, unholy, as he was before -conversion, and so to lose all his right to life; nor yet to have so -full a right as if he had not sinned: but a bar is put in against his -claim, which must be removed before his right be full, and such as is -ripe for present possession. 9. There are some sins which all men -continue in while they live. As defect in the degrees of faith, hope, -love, &c.; vain thoughts, words, disorder, passions, &c. And these sins -are not totally involuntary; otherwise they were no sins. Yea, the evil -is prevalent in the will against the good, so far as to commit those -sins, though not so far as to vitiate the bent of heart or life. 10. -There are some sins which none on earth do actually repent of, viz. -those that they know not to be sins; and those that they utterly forget; -and those faults which they are guilty of just at the time of dying. 11. -In these cases, virtual, or implicit, or habitual repentance doth -suffice to the preventing of damnation. As also a will to have lived -perfectly sufficeth in the case of continued imperfections.[520] 12. -Things work not on the will as they are in themselves; but as they are -apprehended by the understanding: and that which is apprehended to be -either of doubtful evil, or but a little sin and of little danger, will -be much less resisted, and ofter committed, than sins that are clearly -apprehended to be great. Therefore, where any sort of lie is apprehended -thus, as of small or doubtful evil, it will be the ofter committed. 13. -If this apprehension be wrong, and come from the predominancy of a -carnal or ungodly heart, which will not suffer the understanding to do -its office, nor to take that to be evil which he would not leave, then -both the judgment and the lie are mortal, and not mortified, pardoned -sins. 14. But if this misapprehension of the understanding do come from -natural impotency, or unavoidable want of better information, or only -from the fault of a vicious inclination, which yet is not predominant, -but is the remnant of a vice which is mortified in the main; then -neither the error nor the often lying is a mortal, but a mortified sin. -As, for instance, If false teachers (as the Jesuits) should persuade a -justified person, that a lie that hurteth no man, but is officious, is -but a venial or no sin, it is possible for such a person often to commit -it, though he err not altogether innocently. 15. Though it is true that -all good christians should not indulge the smallest sin, and that true -grace will make a man willing to forsake the least, yet certain -experience telleth us, that some constant sinning (aforenamed) doth -consist with grace in all that have it upon earth; and therefore that -lesser sins, as thoughts, passions, are not resisted so much as greater -be; and therefore that they are more indulged and favoured, or else they -would not be committed. No good men rise up with so great and constant -watchfulness against an idle thought or word, or a disorder in prayer, -&c. as they do against a heinous sin. - -He that would have this and all such cases resolved in a word, and -not be put on trying the case by all these distinctions, must take -another casuist, or rather a deceiver instead of a resolver: for I -cannot otherwise resolve him. - -_Quest._ II. Is it not contrary to the light of nature, to suffer, e. -g. a parent, a king, myself, my country, rather to be destroyed, than -to save them by a harmless lie? - -_Answ._ No. Because, 1. Particular good must give place to common. And -if once a lie may pass for lawful in cases where it seemeth to be -good, it will overthrow human converse, and debauch man's nature and -the world. - -2. And if one evil may be made a means for good, it will infer that -others may be so too, and so will confound good and evil, and leave -vicious man to take all for good which he thinks will do good. That is -not to be called a harmless lie, which is simply evil, being against -the law of God, against the order of nature, the use of human -faculties, and the interest and converse of the sociable world. - -3. The error of the objectors chiefly consisteth in thinking that -nothing is further hurtful and morally evil, than as it doth hurt to -some men in corporal respects. Whereas that is evil, which is against -the universal rule of rectitude, against the will of God, and against -the nature and perfection of the agent; much more if it also tend to -the hurt of other men's souls, by giving them an example of sinning. - -4. And though there may sometimes be some human probability of such a -thing, yet there is no certainty that ever it will so fall out, that a -lie shall save the life of king, parent, or yourselves. For God can -open the eyes of that enemy whom you think to blind by a lie, and -cause him to know all the truth, and so take away that life, which you -thought thus to have saved. - -5. And there are lawful means enough to save your lives when it is -best for you to save them. That is, obey God, and trust him with your -lives, and he can save them without a lie, if it be best: and if it be -not, it should not be desired. - -6. And if men did not erroneously overvalue life, they would not think -that a lie were necessary for it. When it is not necessary to live, it -is not necessary to lie for life. But thus one sin brings on another: -when carnal men overvalue life itself, and set more by it than by the -fruition of God in the glory of heaven, they must needs then overvalue -any means which seemeth necessary to preserve it. See Job xiii. 7-10; -Prov. xiii. 17; Rom. vi. 15; iii. 7-9; Psal. v. 7; Hos. iv. 2; John -viii. 44; Rev. xxi. 27; xxii. 15; Col. iii. 9; 1 John ii. 21. - -7. Yet as to the degree of evil in the sin, I easily grant (with -Augustine, Enchirid.) that _Multum interest quo animo et de quibus -quisque mentiatur: non enim ita peccat qui consulendi, quomodo ille -qui nocendi voluntate mentitur: nec tantum nocet qui viatorem -mentiendo in adversum iter mittit, quantum is qui viam vitae mendacio -fallente depravat_. - -_Object._ Are not the midwives rewarded by God for saving the -Israelitish children by a lie? - -_Answ._ I need not say with Austin, "The fact was rewarded, and the -lie pardoned;" for there is no such thing as a lie found in them. Who -can doubt but that God could strengthen the Israelitish women to be -delivered without the midwives? And who can doubt but when the -midwives had made known the king's murderous command, that the women -would delay to send for the midwives, till, by the help of each other, -the children were secured? Which yet is imputed to the midwives, -because they confederated with them, and delayed to that end. So that -here is a dissembling and concealing part of the truth, but here is no -lie that can be proved. - -_Object._ But, Heb. xi. 31, and James ii. 25, Rahab is said to be -justified by faith and works, when she saved the spies by a lie. - -_Answ._ It is uncertain whether it was a lie, or only an equivocation, -and whether her words were not true of some other men that had been -her guests. But suppose them a lie, (as is most like,) the Scripture -no more justifieth her lie, than her having been a harlot. It is her -believing in the God of Israel, whose works she mentioned, that she is -commended for, together with the saving of the spies with the hazard -of her own life. And it is no wonder if such a woman in Jericho had -not yet learned the sinfulness of such a lie as that. - -_Object._ But at least it could be no mortal sin, because, Heb. xi. -31, and James ii. 25, say she was justified. - -_Answ._ It was no mortal sin in her, (that is, a sin which proveth one -in a state of death,) because it had not those evils that make sin -mortal: but a lie in one that doth it knowingly, for want of such a -predominancy of the authority and love of God in the soul, as should -prevail against the contrary motives habitually, is a mortal sin, of -an ungodly person. It is pernicious falsehood and soul delusion in -those teachers, that make poor sinners think that it is the smallness -of the outward act or hurt of sin alone, that will prove it to be, as -they call it, venial, or mortified, and not mortal. - -_Quest._ III. Is deceit by action lawful, which seemeth a practical lie? -and how shall we interpret Christ's making as if he would have gone -farther, Luke xxiv. 28; and David's feigning himself mad, and common -stratagems in war, and doing things purposely to deceive another? - -_Answ._ 1. I have before proved that all deceiving another is not a -sin, but some may be a duty: as a physician may deceive a patient to -get down a medicine to save his life, so he do it not by a lie. - -2. Christ's seeming to go farther was no other than a lawful -concealment or dissimulation of his purpose, to occasion their -importunity: for all dissimulation is not evil, though lying be. And -the same may be said of lawful stratagems as such. - -3. David's case was not sinful, as it was mere dissimulation to -deceive others for his escape. But whether it was not a sinful -distrust of God, and a dissimulation by too unmanly a way, I am not -able to say, unless I had known more of the circumstances. - -_Quest._ IV. Is it lawful to tempt a child or servant to lie, merely -to try them? - -_Answ._ It is not lawful to do it without sufficient cause, nor at any -time to do that which inviteth them to lie, or giveth any countenance -to the sin, as Satan and bad men use to tempt men to sin, by -commending it, or extenuating it. But to lay an occasion before them -barely to try them (as to lay money, or wine, or other things in their -way, to know whether they are thieves or addicted to drink, that we -may the better know how to cure them; and so to try their veracity) is -not unlawful. For, 1. The sin is virtually committed when there is a -will to commit it, though there should be no temptation or -opportunity. 2. We do nothing which is either a commendation of the -sin, or a persuading to it, or any true cause either physical or -moral; but only an occasion. 3. God himself, who is more contrary to -sin than any creature, doth thus, by trial, administer such occasions -of sin to men that are viciously disposed, as he knoweth they will -take; and his common mercies are such occasions. 4. God hath no where -forbidden this to us: we may not do evil that good may come by it; -but we may do good when we know evil will come of it by men's vice. 5. -It may be a needful means to the cure of that sin, which we cannot -know till it be thus detected. - -_Quest._ V. Is all equivocation unlawful? - -_Answ._ There is an equivocating which is really lying: as when we -forsake the usual or just sense of a word, and use it in an alien, -unusual sense, which we know will not be understood, and this to -deceive such as we are bound not to deceive. - -But there is a use of equivocal words which is lawful and necessary: -(for human language hath few words which are not of divers -significations.) As, 1. When our equivocal sense is well understood by -the hearers, and is not used to deceive them, but because use hath -made those words to be fit; as all metaphors are equivocal, and yet -may be used. 2. When the equivocal sense is the most usual or obvious, -and if it be not understood, it is through the hearer's fault or -extraordinary dulness. 3. When a robber, or usurping tyrant, or any -cruel enemy, that hath no authority to do it, shall seek to insnare my -life by questions, I may lawfully answer him in such doubtful words, -as purposely are intended to deceive him, or leave him ignorant of my -sense, so be it they be not lies or false in the ordinary usage of -those words. 4. And to such a person I may answer doubtfully, when it -is apparent that it is a doubtful answer, and that I do it as -professing that I will answer him no more particularly nor plainly, -but will conceal the rest. - -_Quest._ VI. Whether all mental reservation be unlawful? - -_Answ._ This needeth no other answer than the former. If the expressed -words be a lie, the mental reservation will not make them justifiable as -a truth. But if the expressed words of themselves be true, then the -mental reservation may be lawful, when it is no more than a concealment -of part of the truth, in a case where we are not bound to reveal it. - -But of both these cases I must refer the reader to what I have said -about vows, part iii. chap. v. tit. 2, without which he will not know -my meaning. - -_Quest._ VII. May children, servants, or subjects, in danger, use -words which tend to hide their faults? - -_Answ._ 1. When they are bound not to hide the fault, they may not: -which is, 1. When due obedience, or, 2. The greater good which will -follow, require them to open it. - -2. When they are not bound to open it, they may hide it by just means, -but not by lies or any evil. In what cases they may hide a fault by -just means, I shall here say no more to. - -_Quest._ VIII. May I speak that which I think is true, but am not sure? - -_Answ._ If you have a just call, you may say you think it is true; but -not flatly that it is so. - -_Quest._ IX. May I believe and speak that of another, by way of news, -discourse, or character, which I hear reported by godly, credible -persons, or by many? - -_Answ._ 1. The main doubt is when you have a call to speak it, which -is answered after, part iv. at large. - -2. You may not so easily believe and report evil of another as good. - -3. You must not believe ill of another any further than evidence doth -constrain you; yet you may believe it according to the degree of -evidence or credibility; and make use of the report for just caution -or for good; but not to defame another, upon uncertainty, or without a -call. - -4. The sin of receiving and spreading false reports of others upon -hearsay, is now so common among those that do profess sobriety and -religion, that all men should take heed of it in all company, as they -would do of the plague in an infectious time. And now it is so -notorious that false news and slanders of others are so common, -neither good men's words, nor common fame, will allow you (or excuse -you) to believe or report any evil of another, till you are able to -prove that it is your duty; but all christians should join in -lamenting and reproving this common uncharitable sin. - - - _Tit._ 4. _Special Directions against Idle Talk, and - Babbling._ - -_Direct._ I. Understand well what is idle talk; for many take that to -be vain which is not, and many take not that to be vain which is. I -shall therefore open this before I go any further. - -[Sidenote: What is not idle talk.] - -The judgment of infidels and impious men here are of little regard. 1. -Some of them think prayer to be but vain words, because God knoweth -our wants and hearts, Job xxii. 2,3, and our service is not profitable -to him: as if he had bid us "seek him in vain," Isa. xlv. 19.[521] -These I have elsewhere confuted. 2. Others think frequent preaching -vain, and say as the infidels of Paul, Acts xvii. 18, "What will this -babbler say;" and as Pharaoh, Exod. v. 9, "Let them not regard vain -words;" but God saith, Deut. xxxii. 46, 47, "Set your hearts to all -the words which I testify among you----for it is not a vain thing for -you, because it is your life." 3. Some carnal wretches think all vain -in God's service, which is spiritual, and which they understand not, -or which is above the reach of a fleshly mind.[522] 4. And some think -all vain in preaching, conference, writing, or prayer, which is long. -But Christ spake no vain words when he "prayed all night," Luke vi. -12. Nor are we bid to pray in vain, when we are bid "pray continually, -instantly, and importunately," 1 Thess. v. 17; Acts vi. 4; Luke xviii. -1, 2. Nor did Paul speak idly when he preached till midnight, Acts xx. -Godliness is not vain "which is profitable to all things," 1 Tim. iv. -8. Indeed as to their own salvation the wicked may make our preaching -vain; but the word of God returneth not empty. The oblations of the -disobedient are vain, Isa. i. 13, and the "prayer of the wicked, -abominable to the Lord, but the prayer of the upright is his delight," -Prov. xv. 8. 5. Some think all preaching vain, of that which they know -already, whereas they have most need to hear of that, lest they -condemn themselves by sinning against their knowledge, 2 Pet. i. 12, -13; Rom. xiv. 22. 6. Some think it vain if the same things be often -preached on, or repeated, (see Phil. iii. 1,) though yet they never -received and obeyed them; or if the same words be oft repeated in -prayer, though it be not from emptiness or affectation but fervency, -Mark xiv. 39; Psal. cxxxvi.; cxix. 7. Unbelievers think our boasting -in God is vain, 2 Kings xviii. 20; Isa. xlix. 4, 5. 8. And some -malicious adversaries charge it on ministers as preaching in vain, -whenever the hearers are not converted. See Heb. iv. 2; Gal. v. 2; -iii. 4; iv. 11; Isa. liii. 1. - -On the other side many that are godly mistake in thinking, 1. That all -talk is vain which is not of absolute necessity to some great use and -end.[523] 2. And that all mirth and pleasant discourse is vain. -Whereas the Holy Ghost saith, Prov. xvii. 22, "A merry heart doth good -like a medicine, but a broken spirit drieth the bones." Prov. xv. 13, -"A merry heart maketh a cheerful countenance; but by sorrow of the -heart the spirit is broken." Gen. xxvi. 8, King Abimelech saw Isaac -sporting with Rebekah his wife: laughing, (as the Hebrew is,) or -playing, (as the Chaldee, and Samaritan, and Septuagint,) or jesting -(as the Syriac, Arabic, and vulgar Latin). - -Observe these qualifications, and your mirth and sporting talk will not -be idle. 1. Let it be such and so much as is useful to maintain that -cheerfulness of mind and alacrity of spirits, which is profitable to -your health and duty; for if bodily recreations be lawful, then tongue -recreations are lawful when they are accommodate to their end. 2. Let -your speech be savoury, seasoned with salt, and not corrupt and rotten -communication: jest not with filthiness or sin. 3. Let it be harmless to -others: make not yourselves merry with the sins or miseries of other -men. Jest not to their wrong. 4. Let it be seasonable, and not when -another frame of mind is more convenient, nor when graver or weightier -discourse should take place. 5. Let it be moderate and not excessive, -either wasting time in vain, or tending to habituate the mind of the -speakers or hearers to levity, or to estrange them from things that -should be preferred. 6. See that all your mirth and speech be sanctified -by a holy end; that your intent in all be to whet your spirits and cheer -up and fit yourselves for the service of God, as you do in eating and -drinking, and all other things. 7. And mix (with cautelous reverence) -some serious things, that the end and use be not forgotten, and your -mirth may not be altogether as empty and fruitless as that of the -unsanctified is. Sporting, pleasant, and recreating talk is not vain, -but lawful upon these conditions. 8. Still remembering that the most -holy and profitable discourse must be most pleasant to us, and we must -not, through a weariness of it, divert to carnal mirth, as more -desirable, but only to natural honest mirth as a necessary concomitant -to exhilarate the spirits.[524] - -[Sidenote: What is idle talk. The sorts of it.] - -Idle or vain words, then, are such as are unprofitable and tend not to -do good.[525] I here forbear to speak of those idle words which are -also worse than vain, as mentioned before among the sins of the -tongue. Idle words are, 1. Either simply such which tend to no good at -all. 2. Or comparatively such; which are about some small or -inconsiderable good, when you should be speaking of greater things: -the former sort are always idle, and therefore always sinful; the -latter sort are sometimes lawful in themselves, that is, when greater -matters are not to be talked of: in its season it is lawful to speak -about the saving of a penny, or a point, or a pin; but out of season, -when greater matters are in hand, this is but idle, sinful talk. - -Also there is a great deal of difference between now and then an idle -word, and a babbling, prating custom, by which it becometh the daily -practice of some loose-tongued persons, so that the greater part of -the words of all their lives are merely vain. - -The particular kinds of idle talk are scarce to be numbered. Some of -them are these. - -1. When the tongue is like a vagrant beggar or masterless dog, that is -never in the way, and never out of the way, being left to talk at -random about any unprofitable matter that comes before it; and such -will never want matter to talk of; every thing they see or hear is the -subject of their chat; and one word begetteth occasion and matter for -another, without end. - -2. Another sort of idle talk is the vain discourses (by word or -writing) of some learned men, in which they bestow an excessive -multitude of words about some small impertinent thing; not to edify, -but to show their wit:[526] which Seneca reprehends at large. - -3. Another sort of idle talk is vain and immoderate disputings, about -the smaller circumstances of religion, or frequent discourses about -such unedifying things while greater matters should be talked of. "But -avoid foolish questions, and genealogies, and contentions, and -strivings about the law, for they are unprofitable and vain," Tit. -iii. 9. "Now the end of the commandment is charity, out of a pure -heart, and of a good conscience, and of faith unfeigned: from which -some having swerved, have turned aside unto vain jangling, desiring to -be teachers of the law, understanding neither what they say, nor -whereof they affirm," 1 Tim. i. 5-7. "O Timothy, keep that which is -committed to thy trust, avoiding profane and vain babblings, and -opposition of sciences falsely so called; which some professing, have -erred concerning the faith," 1 Tim. vi. 20, 21. "But shun profane and -vain babblings; for they will increase unto more ungodliness," 2 Tim. -ii. 16. "There are many unruly and vain talkers," &c. Tit. i. 10, 11. - -4. Another sort of idle talk is the using of a needless multitude of -words, even about that which is good and necessary in itself, but -might better be opened in a briefer manner.[527] Even in preaching or -praying words may be vain; which is when they are not suited to the -matter and the hearers: for you must note that the same words are -necessary to one sort of hearers, which are vain as to another sort. -And therefore as ministers must take heed that they suit their manner -of speech to their auditors, so hearers must take heed lest they -censoriously and rashly call that vain which is unnecessary to them, -or such as they: there may be present many ignorant persons that the -preacher is better acquainted with than you: and the ignorant lose -that which is concisely uttered: they must have it at large, in many -words, and oft repeated, or else they understand it not, or remember -not that which they understand. But yet a real excess of words even -about holy things must be avoided. "Be not rash with thy mouth, and -let not thine heart be hasty to utter any thing before God: for God is -in heaven, and thou upon earth; therefore let thy words be few: for a -dream cometh through the multitude of business, and a fool's voice is -known by the multitude of words."[528] Two causes of idle words in -prayer must be avoided: 1. Emptiness and rashness. 2. Affectation: -that is, (1.) Affectation to words, as if you should be heard for -saying so many words over and over, (as the papists in their Jesus -Psalter say over the name Jesu nine times together, and those nine -times, fifteen times over, besides all their repetitions of it, in the -petitions themselves between.[529] So in the titles of the blessed -Virgin, in her Litany, p. 525.) Hypocrites in all ages and religions -have the same trifling way of devotion; as Christ showeth of the very -heathen that used this way: "But when ye pray use not vain -repetitions, as the heathen do, for they think that they shall be -heard for their much speaking: be ye not therefore like unto them," -Matt. vi. 7. (2.) There is an affectation of length that causeth idle -words in prayer; when men think that it is for the honour of their -parts to spend so much time, and speak so long together, or when their -superstitious consciences in secret tie them to hold on so long, and -have not matter or affection answerable to fill up the time, no marvel -if it be filled up with words that are too much guilty of vanity. - -5. Another kind of idle talk is that which is purposely contrived to -humour idle fancies, and recreate vicious minds, and pass away men's -precious time: such are abundance of love-books, romances, plays, and -play-books; volumes of vanity, and hours full of studied vanity (and -worse): and such is much of the talk of feigned fools and jesters: -vices which I can hardly express so odious as I apprehend them. - -6. Another sort is a custom of inordinate jesting: this vein or -disposition is so strong in some, that when they have a list to vent a -jest, they cannot hold, but out it must come whatever it cost, and be -it never so frivolous and vain, Eph. v. 4. - -7. Another sort is foolish talk, that hath not wit enough to make it -edifying, Eph. v. 4. And among idle talkers how much of it is foolish! -How weary would it make a man to hear the talk of many babblers! How -insipid is it! How sottish! Like the talk of a mad-man, or a drunken -man, or a man in his sleep: it is far pleasanter not only to hear a -bird chirp, but a swine grunt, than to hear much of their discourse. -See Prov. x. 14; xii. 11; xxviii. 19; 1 Pet. ii. 15; Prov. xv. 2, 14. - -[Sidenote: The aggravations of it.] - -_Direct._ II. Understand also the aggravations of idle words; which of -them are the greatest sins, that they may be most carefully avoided. -Though all idle words are sins, yet all are not equally sinful: the -worst are such as these that follow. - -1. When idle words are frequent, multiplied, and made their common -talk and custom: which is the case of some men, but of abundance of -loquacious women; whose natural disposition inclineth them thereto. -One that hath but little wit, and much self-conceitedness, and -passion, will have a torrent of words for a drop of sense.[530] If -they meet but with a person so patient and idle as to give them the -hearing, they will sit a whole hour together with you, yea, many -hours, to tell you first how the affairs go between them and their -husbands, or children, or servants; and then talk of their cattle, -house, or land; and then tell you of news, and enter into a long -discourse of other men's matters, which they neither understand nor -have any thing to do with: and next they talk of the weather; and then -of the market, what is cheap and what is dear; and then they tell you -what this body said to them, and what the other body said; and then -they tell you a story of the old times, and how the world is changed, -and how much better the former times were than these: then they tell -you what wrong such a one did them, and what he said of them, and how -bad this or that man is, and what they said or did amiss; and what the -report of the country is of such and such: then they tell you what -clothes such a one wears, and how fine and gallant such a one is, and -who keepeth a good house, and who is niggardly and sparing: then they -tell you what meat was at such and such a table or feast; and if they -be at meat, they have something to say about every dish, and every -sort of meat or drink; especially news takes up much of their -discourse.[531] And it is well if in all this, the sermon of the -preacher, or his prayer, or his life, be not brought in to fill up the -empty places of the discourse; and it may be the king and his council, -and his laws, and his doings, shall be defiled by these parrots' -unreverend prattlings, as well as meaner things and persons: so that, -as Theophrastus saith, he that would not fall into a fever, let him -run from them in all the haste he can. I should rather think it would -cast one into the scurvy, if weariness be so great a symptom of it as -they say. He that hath nothing to do in this world, nor any thing to -do for the world to come; and that hath no use for his time, or wit, -or tongue, or hands, but waketh as he sleepeth, and liveth as he must -lie when he is dead; he that hath neither master, work, nor wages, but -thinks he is made to see leaves wag, or hear flies buzz; let him -choose such a companion, and let him sit and hear such people chat. -For my part, I can easilier endure to have them call me morose, or -proud, or uncivil, or any thing; nay, I had rather be digging, or -ploughing, or ridding kennels, than endure the tediousness of their -discourses.[532] Dionysius sent one to be put to death, for finding -fault with his poetry; but called him again to try him once more; and -the man rose up in the midst of his recitation, saying, Come, let me -go to the gibbet, as choosing to die rather than to be so wearied. I -am not so impatient; but I should be glad if I could sleep well while -I am tied to such company. And if I had one to send to school that -were sick of the talking evil, the _morbus loquendi_, I would give (as -Isocrates required) a double pay to the schoolmaster willingly, one -part for teaching him to hold his tongue, and the other half for -teaching him to speak. I should think many such men and women half -cured, if they were half as weary of speaking as I am of hearing them. -He that lets such twattling swallows build in his chimney, may look to -have his pottage savour of their dung. Nay, though they may have some -learning and goodness to season their discourse, their too much -loquacity will make one's stomach turn against it; and the surfeit may -make some queazy stomachs distaste even the more wholesome food. -Pompey was so weary of Tully's talkativeness, that he wished he had -been on Caesar's side, for then he would have feared me, (saith he,) -whereas now his familiarity wearieth me. - - Omne supervacuum pleno de pectore manat. - -2. It is an aggravation of the sin of loquacity and idle talk, when it -is done in a proud, self-conceitedness of your own wit, with an -unmannerly contempt of others. This is the case of abundance that have -not the manners or patience to stay till another man hath done his -speech. They think others so long that their list will not hold till -they come to the end. Yea, many pretended learned men and disputants -have this disease, that without any shame, or respect to order, or -their own reputation, they are in such haste to answer, and talk -themselves, that they cut off the speech of others in the midst, as if -they should say, Hold your tongue, and let me speak that am wiser. And -their excuse is, You are so long that I shall forget half before you -come to the end. But if it be in a disputation or about great matters, -it is usually much more to the advantage of the truth and hearers, to -speak all that necessarily must be considered together, in a -continued speech: for the parts of truth have such a dependence one -upon another, like the members of a body, or the wheels of a watch, -that they are not understood disjunctly, half the sense of them being -respective to the other parts. Therefore to deliver it (in such cases) -by fragments, and chopping of words, and frequent interruptions one of -another, is to chat or contend, and not to open the truth with the -clearness and gravity which it requireth. These, therefore, that -accuse others of speaking too long, to excuse their uncivil -interruptions, may take their answer from Augustine, _Absit ut -multiloquium deputem quando necessaria dicuntur, quantalibet sermonum -multitudine ars prolixitate dicantur_. The huge volumes of Augustine, -Chrysostom, Suarez, Calvin, yea, Tostatus himself, are seldom accused -of idle words. If you depute to each their equal share of time, a -composed discourse is fitter and spareth time better, than -interrupting altercations and exchange of words; and if your memory -cannot hold all that is said, either take notes, or crave the help of -some repetition, or answer the part which you do remember. - -3. Idle talk is worst when it is about holy things, and tendeth to -profane them: when men unreverently babble about the Scriptures, or -controversies of religion; or when by fluent tongues men design the -increase of some faction, or propagating of some error, or the setting -forth their parts. Saith Hierom, (ad Nepot.) _Verba volvere et apud -imperitum vulgus admirationem sui facere, indoctorum hominum est: -nihil tam facile quam vilem plebem et indoctam, volubilitate linguae -decipere, quae quicquid non intelligit, plus miratur_. Profane -loquacity is the worst kind of loquacity. - -4. Idle words are the greater sin when they are magnified and -justified, and taken to be lawful, if not some excellent thing. As -some unhappy scholars that spend whole days and months about some -trivial, unnecessary studies, while Christ, the wisdom of God, (or the -subject of divine philosophy,) is neglected:[533] he that heareth some -of their supposed critical curiosities, would say with Paul, "The Lord -knoweth the thoughts of the wise that they are vain," 1 Cor. iii. 20. -And if he compare their lives with their studies, perhaps he will -remember, "They became vain in their imaginations; their foolish -hearts were darkened, and professing themselves wise, they became -fools," Rom. i. 21. - -5. Idle words are an aggravated sin, when they are studied, and -pompously set forth at great labour and cost, as a matter to be -gloried in; as in plays and romances: worse than tobacco-houses where -men sell smoke. The pleasure, the love, the labour, the cost, the -time, the deceit, the temptation, the impenitency, are the great -aggravations of this sin. - -[Sidenote: The sinfulness of much idle talk.] - -_Direct._ III. Understand and consider the mischief of the sin of -babbling, idle talk. For the common cause of it is, that men take it -to be so small a sin, that they think there is no danger in it; and -therefore they fear it no more than a scratched finger. - -1. (Besides the general evil mentioned tit. 1. direct. i.) consider -that much idle talk is a multitude of sins. Though one idle word were -never so small a sin, yet when it cometh to hundreds and thousands, -and is your daily, hourly custom, all set together cannot be small. -Many thousand pence is more than one shilling or pound. And your -frequent custom of idle talk, may amount to a greater sinfulness, than -Noah's once drunkenness, or David's once adultery, or Peter's once -denying Christ. If a swearer should swear as oft, or a liar lie as -oft, or a thief steal as oft as many women (and men too) speak idly, -what monsters should we take them for! - -2. Idle talk excludeth all the good discourse and edifying speech that -should have been used all that time.[534] We have many greater uses -for our tongues: you have your business to talk of, and your God, and -your souls, and your duties, and your sins, and the life to come to -talk of! Oh how many great and necessary things! And will you shut out -all this edifying speech, by your idle chat? Will you hinder others as -well as yourselves? - -3. Idle talk is a sinful consumer of time: you have greater business -to spend your hours in: if you saw what a world you are ready to go -to, and saw how near you are to it, you would think yourselves that -you had greater business than idle chat, to spend your time in. Do you -know what you lose in losing all those hours? - -4. Idle talk corrupts the hearers' minds, and tendeth to make them -light, and vain, and empty, even as good discourse doth tend to make -them good. Why do you talk to others, but to communicate your sense -and affections to them by your words? And for all that many take it -for a little sin, I am sure it is not a little hurt that it doth. If -men were not used to be entertained with so much vain discourse, they -could not tell how to keep better things from their minds or mouths; -nor would their thoughts be so habituated to vanity; nor would they -make such returns of idle words; whereas one vain discourse begets -another, and it is a multiplying and very infectious sin. - -5. As your tongues are misemployed, so your wits and minds are -dishonoured by vain talk. Even good words will grow contemptible when -they are too cheap and common. A fiddler at the door goes but for a -rogue, though music and musicians be honoured: whoever took a -talkative babbler for a wise man? He that is _logophilus_ is seldom -_philologus_, much less _philosophus_.[535] As Demosthenes said to a -prater, If thou knewest more, thou wouldst say less. They seldom go -for men of action and virtue that talk much; they that say much, -usually do little: women, and children, and old folks, are commonly -the greatest talkers (I may add, mad folks). Livy noteth, that -soldiers that prate and brag much, seldom fight well; and Erasmus -noteth, that children that quickly learn to speak are long in learning -to go. It is not the barking cur that biteth. Let it be the honour of -a parrot to speak much, but of a man to speak wisely. The mobility of -their tongues (an honour common to an aspen leaf) is all their honour, -that can _multis verbis pauca dicere_, say a little in a great many of -words; but _multa paucis_, much in few words, is the character of the -wise, unless when the quality of the auditors prohibiteth it: and _qui -sunt in dicendo brevissimi_, if the auditors can bear it, shall be -accounted the best speakers. I am not of his mind that said, He oft -repented speaking, but never repented silence. But, except they be -ministers, few men have so much cause to repent of silence as of -speech. _Non quam multa, sed quam bene_, must be the christian's care. -As one said of philosophy, I may much more say of religion, that -though an orator's excellency appeareth only in speaking, yet the -philosopher's (and the christian's) appeareth as much in silence. - -6. Where there is much idle talk, there will be much sinful talk. -Prov. x. 19, "In the multitude of words there wanteth not sin: but he -that refraineth his lips is wise." There are lies, or backbitings, or -meddling with other folks' matters, or scurrilous jests, if not many -such sins that go along with a course of idle talk: it is the vehicle -in which the devil giveth his most poisonous draughts. Saith Lipsius, -It is given to praters, _non multa tantum sed male_; to speak ill, as -well as to speak much. - -7. Vain words hinder your own edification. Who knoweth if you would -hold your tongues, but some one would speak wiselier, that might do -you good?[536] - -8. And you weary the hearers (unless they are strangely patient) when -you intend to please them (or else you might as well talk all that by -yourself). It is scarce manners for them, unless you be much their -inferiors, to tell you they are weary to hear you, and to entreat you -to hold your tongues; but you little know how oft they think so: I -judge of others by myself; I fly from a talkative person, as from a -bed that hath fleas or lice: I would shut my doors against them, as I -stop my windows against the wind and cold in winter. How glad am I -when they have done, and gladder when they are gone! Make not -yourselves a burden to your company or friends, by the troublesome -noise of an unwearied tongue. - -9. Many words are the common causers of contention. Some word or other -will fall that offendeth those that hear it; or else will be carried -to those that are absent, and made the occasion of heart-burnings, -rehearsals, brawls, or law-suits. There is no keeping quietness, -peace, and love, with talkative prattlers; at least not long. - -10. Are you not sensible what pride and impudency is in it, when you -think yourselves worthiest to speak? As if you should say, You are all -children to me; hold your tongues, and hear me speak! If you had -christian humility, and modesty, you would in honour prefer others -before yourselves, Rom. xii. - -10. You would think yourselves unworthiest to speak, (unless the -contrary be very evident,) and desire rather to hear and learn. As -Heraclitus being asked, Why he alone was silent in the company, -answered, That you may talk; so when you talk above your parts, it is -as if you told the company, I talk that all you may be silent. - -11. It is a voluntary sin and not repented of. For you may easily -forbear it if you will; and you wilfully continue in it; and therefore -impenitency is your danger. - -12. Lastly, consider how unprofitable a sin it is; and how little you -have to hire you to commit it. What get you by it? Will you daily sin -against God for nothing? - -_Direct._ IV. If you would not be idle talkers, see that your hearts -be taken up with something that is good; and that your tongues be -acquainted with and accustomed to their proper work and duty.[537] An -empty head and heart are the causes of empty, frothy, vain discourse. -Conscience may tell you when your tongues run upon vanity, that at -that time there is no sense of sin or duty, or the presence of God -upon your hearts; no holy love; no zeal for God: but you are asleep to -God and all that is good; and in this sleep you moither and talk idly -of any thing that cometh into your mind. Also you make not conscience -of speaking of that which is good, or else it would keep out vanity -and evil. Remember what abundance of greater matters you have to talk -of! You have the evil of sin, the multitude and subtilty of -temptations, and the way of resisting them, to talk of; you have your -faults to lament, your evidences to inquire after, your mercies -thankfully to open, the greatness and goodness, and all the attributes -of God to praise; you have all the works of God to admire, even all -the creatures in the world to contemplate, and all God's admirable -providences and government to observe; you have the mystery of -redemption, the person, and office, and life, and miracles, and -sufferings, and glory, and intercession, and reign of Christ to talk -of; and all the secret sanctifying operations of the Holy Ghost; and -all the ordinances of God, and all the means of grace, and all our -duties to God and man, and all the holy Scripture; besides death and -judgment, and heaven and hell, and the concernments of the church of -God, and the case of the persons you speak to, who may need your -instruction, exhortation, admonition, reproof, or comfort: and is not -here work enough to employ your tongues, and keep them from idle -talk?[538] Make conscience of those duties commanded, Eph. iv. 29, -"Let no corrupt communication proceed out of your mouth, but that -which is good to the use of edifying, and may minister grace to the -hearers: and grieve not the holy Spirit of God." Eph. v. 18, 19, "Be -not drunk with wine wherein is excess; but be filled with the Spirit; -speaking to yourselves in psalms and hymns and spiritual songs, -singing and making melody in your hearts to the Lord; giving thanks -always for all things unto God and the Father, in the name of our Lord -Jesus Christ." 1 Pet. iv. 11, "If any man speak, let him speak as the -oracles of God."[539] Sinful omission of good discourse, is the cause -of sinful commission of vanity. Specially when the heart itself is -vain; for as a man is, so is he apt to speak. 1 John iv. 5, "They are -of the world, therefore speak they of the world." Isa. xxxii. 6, "For -the vile person will speak villany, and his heart will work iniquity, -to practise hypocrisy, and to utter error against the Lord." - -_Direct._ V. Walk always with God, as in his presence, and in the awe -of his laws and judgment, that conscience may be kept awake and -tender.[540] You will be restrained from vain talk, if you perceive -that God is hearing you, and if you remember that your tongue is under -a law, and that "for every idle word men shall give account, in the -day of judgment," Matt. xii. 36, 37, and that by your "words you shall -be justified, or condemned." If the law of God were in your hearts, -Psal. xl. 8, and hidden there, Psal. cxix. 11, your heart would be -fixed, Psal. lvii. 7. His word then would be the rejoicing of your -heart, Psal. cxix. 111; and your tongues would then be talking of -judgment, Psal. xxxvii. 30. A tender conscience will smart more with -an idle word, than a seared, senseless conscience with an oath, or -lie, or slander. For the fear of God is clean, Psal. xix. 9, and by it -men depart from evil, Prov. xvi. 6. "Be thou therefore in the fear of -the Lord all the day long," Prov. xxiii. 17. - -_Direct._ VI. Avoid idleness, if you would avoid idle talk.[541] The -drones of the commonwealth that have nothing else to do, but visit, and -compliment, and prate of other men's matters, and that can have while to -sit whole hours together, upon no business, are they that are most -guilty of idle chat. Idle gentlemen, and beggars, and idle gossiping -women, and old men that are void of the fear of God, and children that -have no business to do, are they that can sit talking away their time to -as little purpose, as if they had been all the time asleep. All idle -persons swarm with the vermin of idle thoughts and words. - -_Direct._ VII. If you would avoid idle talk, avoid idle, talkative -companions: or if you cannot avoid them, answer them not, but let them -talk alone, unless it be to reprehend them, or turn them to more -profitable talk.[542] For when you hear vanity, it will incline you to -speak vanity: and these ungodly persons "speak every one vanity to his -neighbour," as if their tongues were so their own, that no lord might -control them, Psal. xii. 1-6. The philosopher could say, That which -you would not hear, do not speak; and that which you would not speak, -do not hear. Most are like parrots, that will oftest speak the words -which they oftest hear. How hard is it to avoid idle talk amongst idle -talkers! One vain word draws on another, and there is no end. - -_Direct._ VIII. Avoid vain works, if you would avoid vain words. For a -man that engageth himself in vain employment, doth lose all the words -as vain, which he useth about that employment. What a life then do -they live, that have an unlawful calling! When their very business and -trade is sin, the adjuncts, the words about it, must be sin, and so -all their lives are a continued sin. I had rather therefore be the -basest drudge, than one of these men. Especially stage-players should -think of this: and those that spend whole hours, yea, half-days, if -not nights, in gaming, or vain and sinful sports: what abundance of -idle words do they use about them! every cast of the dice, and every -card they play, hath an idle word; so that a sober man would be weary -and ashamed to hear them. - -_Direct._ IX. Plunge not yourselves into excess of worldly business, -as some do, that undertake more without necessity, than they can -discharge: for such necessitate a variety of thoughts and words. And -all that are spent in serving them in those their vain employments, -are vain; though the work for the matter of it be not vain. - -_Direct._ X. Let not a vicious mind make that seem necessary or -convenient which is vain. Carnal hearts that are acquainted with no -better things, think nothing vain that pleaseth their sensual -inclinations, or which their carnal interest doth require. A man-pleaser -thinketh civility obligeth him to observe his unnecessary visits and -compliments, and to answer idle talkers, and not sit silent by them, nor -contradict them: and so it must be a point of good manners to break the -law of God: and as they think it uncivil not to pledge every drinker in -his healths, so not to answer every twattler in his talk. - -_Direct._ XI. Take heed of a proud, self-conceited mind, that thinks too -well of your own discourse. Get but humility, and you will rather choose -to hear than to speak. But when all your fancies and impertinencies seem -some excellent matters to you, then you are with child till you are -delivered of them, and then all must reverence and silently attend your -pride and folly; or be taken as neglecters of you for disregarding it. - -_Direct._ XII. Avoid passion and passionate companions: for passion is -talkative, and will not be checked, but resisteth the restraint of -reason, and multiplieth words that are worse than vain.[543] - -_Direct._ XIII. Take heed of an inordinate jesting vein:[544] for it -habituateth the mind to foolish levity, and knows no bounds, and breeds -idle words, as thick as putrified flesh breeds vermin: and it is the -greater sin, because it is ordinary, and with a certain pleasure and -pride, and glorying in vanity, and sinful levity and folly. - -_Direct._ XIV. Understand particularly what service you have to do for -God or men, in every company you come in, and so fit your words to the -present duty and company.[545] For those words are vain and -inconvenient in one company, that are necessary or convenient in -another. If you be to converse with the ignorant and ungodly, turn -your discourse into a compassionate way of instruction or exhortation. -If with men wiser and better than yourselves, inquire and learn of -them, and draw that from them which may edify you. - -_Direct._ XV. Affect not an unnecessary curiosity of speech, but take -those for the fittest words, which are suited to the matter, and to thy -heart, and to the hearers.[546] Otherwise your speech will be studiedly -and affectedly vain; and you will glory in that as elegant, which is -your shame. Hypocritical words that come not from the heart, are dead -and corrupt, and are but the image of true speech, as wanting that -verity and significancy of the mind which is their life. Words are like -laws, that are valued by the authority, and matter, and end, more than -by the curiosity and elegancy; or like money, that is valued by the -authority, metal, and weight, and not by the curiosity of its sculpture, -imagery, or matter. All that is counterfeit, though curious, is vain. - -_Direct._ XVI. Suppose you had written down the idle words of a day, -(your own or any other prattlers,) and read them over all at night! -Would you not be ashamed of such a volume of vanity and confusion? Oh -what a book it would be, that one should thus write from the mouth of -idle talkers! What a shame would it be to human nature! It would tempt -some to question, whether man be a reasonable creature, or whether all -be so, at least? Remember then, that all is recorded by God and -conscience; and all this hodgepodge of vanity must be reviewed and -answered for. - -The rest that is necessary for direction against idle words, you may -find chap. v. part ii. in the government of the thoughts, and in my book -of "Self-denial." In a word, (for I must not commit the fault which I am -reproving,) account not a course of idle talk for a small sin. Never -suffer so loose and slippery a member as your tongue to be unguarded; -and never speak that, of which you dare not say, as Psal. xix. 14, "Let -the words of my mouth, and the meditations of my heart, be now and -always acceptable in thy sight, O Lord, my strength and my Redeemer." - -[Sidenote: Who should be most watchful here.] - -But especially, above others, these persons should watch against vain -words: 1. Preachers, who are doubly sanctified persons, and whose -tongues being consecrated to God, must not be sacrilegiously alienated -to vanity: which is worse than sacrilegious alienation of the places, or -utensils, or revenues of the church. Hate it therefore more than these. - -2. Ancient people, whose words should be grave and wise, and full of -instruction to suppress the levity of youth; childhood and youth is -vanity; but age should not be so.[547] - -3. Parents and masters, who should be examples of gravity and -staidness to their families; and by their reproofs and chastisements -should repress such faults in their inferiors. - -4. Those that are better qualified than others, with knowledge and -utterance, to use their tongues to edification. Vain speech is a -double sin in them. - -5. Those that are noted for persons of holiness and religion: for it is -supposed, that they pray and speak much against idle talk, and therefore -must not themselves be guilty of it. "If any man among you seem to be -religious, and bridleth not his tongue, but deceiveth his own heart, -this man's religion is vain," James i. 26. (See my sermon on that text.) - -6. Those that are ignorant, and need much the edifying speech of others. - -7. Those that live among wise and holy persons, by whom they may be -much edified. - -8. Those that are among twattlers, where they know they have more need -to watch their tongues, than their purses among cut-purses. - -9. Those (women especially) that are naturally addicted to over-much -talk, who therefore should be the more watchful, as knowing their -disease and danger. - -10. Both empty and angry persons, who carry a continual temptation -about them. All these should be specially watchful against idle talk. - -And for the time, 1. Specially when they are among those that may -receive most hurt by it. 2. And when you are going to holy duty, or -newly come from it, &c. - - - _Tit._ 5. _Special Directions against Filthy, Ribald, - Scurrilous Talk._ - -_Direct._ I. The chief direction against this filthy sin, is general; -to get out of a graceless state, and get a heart that feareth God, and -then you dare not be guilty of such impudency: God is not so despised -by those that fear him. - -_Direct._ II. Cease not your holy communion with God in his worship, -especially in secret, and be not strange to him, and seldom with him. -And then you dare not so pollute those lips, that use to speak seriously -to God. What! talk of lust and filthiness with that tongue, that spake -but even now to the most holy God! God's name and presence will awe you, -and cleanse you, and show you that his temple should not be so defiled, -and that he hath not called you to uncleanness but to holiness; and that -a filthy tongue is unsuitable to the holy praise of God: but while the -rest of your life is nothing but a serving the devil and the flesh, no -wonder if ribaldry seem a fit language for you. - -_Direct._ III. Cleanse your hearts of vanity and filthiness; and then -your tongues will be more clean. It is a vain or unchaste heart that -makes an unchaste tongue. - -_Direct._ IV. Remember what a shame it is to open and proclaim that -filthiness of thy heart which thou mightest have concealed. Christ -telleth us how to expound thy words, that out of the abundance of thy -heart thy mouth speaketh, Luke vi. 45. And what needest thou tell -people that it is the rutting-moon with thee? and that lust and -filthiness are the inhabitants of thy mind? If thou be not so far past -all shame as to commit fornication in the open streets, why wilt thou -there talk of it? - -_Direct._ V. Remember that filthy talk is but the approach to filthy -acts. It is but thy breaking the shell of modesty, that thou mayst eat -the kernel of the vomiting nut. This is the tendency of it, whether -thou intend it or not. Canst thou be offended with him, that believeth -thou dost that villany in secret, which thou talkest of openly? or -that taketh thee to be preparing thyself for a whore? If the deed be -bad, thy making a jest of it cannot be good. - -_Direct._ VI. Remember that thou biddest defiance to godliness and -honesty: "corrupt communication" grieveth the Spirit of God, Eph. iv. -29, 30; v. 4. Canst thou expect that the Holy Ghost should dwell and -work in so filthy a room, and with such filthy company? Darest thou go -pray or read the Scripture, or speak of any holy thing, with those -lips that talk of filthy ribaldry? Dost thou find thyself fit to go to -prayer after such discourse? Or rather, dost thou not allow all that -hear thee to think, that thou renouncest God and godliness, and never -usest any serious worship of God at all? And if thou do pretend to -worship him with that filthy tongue, what canst thou expect in answer -to thy prayers, but a vengeance worse than Nadab and Abihu's, Lev. x. -1-3. "Shall sweet water and bitter come from the same fountain?" James -iii. 11. Dost thou bless God, and talk filthily with the same tongue? -and think he will not be avenged on thy hypocrisy? - -_Direct._ VII. Consider how thou biddest defiance also to common -civility. Thou dost that which civil heathens would be ashamed of; as -if thou hadst a design to reduce England to the customs of cannibals -and savages in America, that go naked, and are past shame. - -_Direct._ VIII. Observe what service thou dost the devil, for the -corrupting of others;[548] as if he had hired thee to be a tutor in -his academy, or one of his preachers, to draw the minds of the hearers -from modesty, and prepare them for the stews. Especially people can -scarce have more dangerous wildfire cast into their fantasies, than by -hearing rotten, filthy talk. And wilt thou be one of Venus's priests? - -_Direct._ IX. Remember how little need there is of thy endeavour. Are -not lust and filthiness so natural, and the minds of all unsanctified -and uncleansed ones so prone to it, that they need no tutor, nor -instigator, nor pander to their lusts? This fire is easily kindled; the -bellows of thy scurrility are needless to make such gunpowder burn. - -_Direct._ X. Presently lament before God and man the filthiness that -thy tongue hath been guilty of, and wash heart and tongue in the blood -of Christ; and fly from the company and converse of the obscene, as -thou wouldst do from a pest-house, or any infectious, pestilential -air. And if thou hear such rotten talk, reprove it, or be gone, and -let them see that thou hatest it, and fearest God. - -_Object._ But, saith the filthy mouth, I think no harm; may we not -jest and be merry? - -_Answ._ What! hast thou nothing to jest with but dung, and filth, and -sin, and the defilement of souls, and the offending of God? Wouldst -thou be unclean before the king, or cast dung in men's faces, and say, -I think no harm, but am in jest? - -_Object._ But, saith he, those that are so demure, are as bad in -secret, and worse than we. - -_Answ._ What! is a chaste tongue a sign of an unchaste life? Then thou -mayst as equally take a meek and quiet tongue to be a sign of an angry -man; or a lying tongue to be a sign of a true man. Would the king take -that excuse from thee, if thou talk treason openly, and say, Those -that do not, are yet in secret as bad as I? I trow he would not take -that for an excuse. - - - _Tit._ 6. _Directions against profane Deriding, Scorning, - or Opposing Godliness._ - -[Sidenote: The explication.] - -To prevent the replies or excuses of the scorner, I must here tell -you, 1. That by godliness I mean nothing but an entire devotedness to -God and living to him: the doctrine and practice which are agreeable -to the holy Scripture. I mean no fancies of mistaken men, nor the -private opinions of any sect; but the practice of Christianity itself. - -2. And yet I must tell you, that it is the common practice of these -scorners to fasten more upon the concrete, than the abstract, the -person, than the bare doctrine, and to oppose godly persons as such, -when yet they say that they oppose not godliness. The reasons of this -are these: (1.) Because they dare be bolder with the person, than with -the rule and doctrine of God himself. If they scorn at the Bible, or -at godliness directly, as such, they should so openly scorn at God -himself, that the world would cry shame on them, and conscience would -worry them: but as godliness is in such a neighbour, or such a -preacher, or such a man, so they think they may reverence it less, and -that what they do is against the person and not the thing. - -(2.) In men they have something else to pretend, to be the matter of -their scorn. Godliness in men is latent, invisible, unprovable as to -the sincerity of it, and obscure as to the exercise. If he that -scorneth a godly man say, He is not godly, but a hypocrite; in this -world there is no perfect justification to be had against such a -calumny; but the probable evidence of profession and a godly life is -all that can be brought. But godliness, as it is in the Scripture, -lieth open to the view of all, and cannot be denied there, but by -denying the Scriptures themselves. - -(3.) Godliness as in the rule of holy Scripture is perfect, without any -blemish that may give a scorner a pretence; but godliness in men is very -imperfect, and mixed with sins, with faults which the world may oft -discern, and the godly themselves are forwardest to confess; and -therefore in them a scorner may find some plausible pretence. And when -he derideth these professors of godliness as being all hypocrites, he -will not instance in their virtues, but in their faults; as in Noah's -drunkenness, and Lot's incest, and David's adultery and murder, and -Peter's denying Christ; yet so as the dart shall be cast at piety -itself; and the conclusion shall not be, to drive men from drunkenness, -adultery, or any sin, but from serious godliness itself. - -(4.) Godliness as in the rule, is to them a more unobserved dormant -thing, and doth not so much annoy them; for they can shut their -Bibles, or make nothing of it, but as a few good words; but godliness -in the godly, existent in their teachers and neighbours, is more -discernible to them, and more active, and more troublesome to them, -and so more hated by them. In a dead letter, or dead saint, that -troubleth them not, they can commend it; but in the living they are -molested by it; and the nearer it is to them, the more they are -exasperated against it. The word is the seed of godliness; which least -offendeth them, till it spring up and bring forth the fruit which -condemneth their wicked lives. - -3. And as opposers and scorners do usually strike at godliness through -the person and his faults, so they use to strike at the particular -parts of God's worship, through some modes or circumstances, or -imperfections of men in the performance. It is not preaching or -praying that they scorn, if you believe them, but this or that manner -or imperfection in preaching and praying. But the drift of all is, -not to help any man to do it better, but to make them odious that are -most serious in doing it at all, and thereby to persuade men that it -is a needless thing.[549] - -4. Note also, that it is not the image or dead part of religion that -these men are most offended at and oppose; but it is the life, and -zeal, and diligence of the godly. So that if they differ not from -themselves in profession about any doctrine or ceremony, yet they hate -and scorn them for doing seriously the same which themselves -hypocritically profess. - -5. Lastly, note also, that this is not a difference of one sect, or -party, or church against another, upon differing opinions; but it is -that which is among all parties within themselves, when there is any -thing of serious religion to be found. Even among the papists there -are some spiritual, serious, holy persons, who are derided and opposed -by the profane that are of their own church. Yea, among the heathens, -Seneca and others tell us, that strictness in moral virtue was made -the scorn of the rude and sensual sort of men. But though the quarrel -be but that which was taken up from the beginning between the woman's -and the serpent's seed, yet in all countries where church differences -cause contention, this serpentine enmity doth with serpentine subtilty -creep in and make advantage of them, and take up the nick-names, or -sharper weapons, which differing christians form against each other, -to strike at the heart of Christianity itself.[550] - -_Direct._ I. For the cure of those that are already infected with so -heinous a sin, the chief direction is, to understand the greatness of -it, and the miserable consequents: as followeth. - -1. Consider what it is that thou deridest. Dost thou know against what -thou openest thy mouth? 1. Thou deridest or opposest men for loving -God with all their heart, and soul, and might: and dost thou not -confess that this is the duty of all men living? and that he is not -worthy to be called a christian that loveth not God above all? Thou -canst not deny this. And yet wilt thou oppose it? Deny it not; for -this is the very thing that thou opposest; either men's loving God, or -showing their love to him. If thou didst but love him as much as they, -thou wouldst seek and serve him as diligently as they. Dost thou not -know this thyself, that if thou didst love him with all thy heart, and -soul, and strength, thou wouldst seek, and serve, and obey him with -all thy heart, and soul, and strength? If the godly do more than this, -deride them and spare not. If they love God, and serve him with more -than all the heart, and soul, and might, then call them righteous -over-much. If thou know any one that loveth God or serveth him more -than he deserveth, blame and oppose that man and spare not. Thou -knowest that what thou lovest most, thou art diligent thyself in -seeking and remembering. Thou labourest for money because thou lovest -it: and they labour in seeking and serving God because they love him: -and is it a work for any but a devil, to oppose or scorn men for; for -loving or showing their love to God? - -2. Thou deridest men for delighting in that which is most delectable: -for delighting in high and heavenly knowledge, and in a holy state of -soul and life; and for delighting in the law of God, and meditating in -it day and night, Psal. i. 2; and for delighting in holy prayer, and -the praises of their Maker; and for delighting in the forethoughts and -mention of eternal joys, and making their calling and election sure. -What is it but the exercise of these holy desires and delights which -thou deridest? And wouldst thou not be as serious in religion and -holiness as they, if thou hadst as much of these delights as they? -Canst thou sit at thy pots, or follow thy game or sports, or talk of -vanity many hours together, because thou delightest in them? and yet -dost thou deride those that pray or hear God's word opened to them -many hours, because it is their delight? O poor souls! how quickly and -how terribly will God acquaint thee, whether their delights or thine -were the more rational and just! and whether their work or thine was -fitter to be derided! - -3. Thou scornest men for paying but what they owe to the God that -created and redeemed them. Are they not his own? and did he not give -them all their parts and powers? and are not all their abilities and -possessions his? What have they which they received not of him? And is -this thy justice and honesty, to deride men for offering to pay their -debts, and to give God his own? If thou know any one that giveth him -more than he oweth him, deride that superstitious, over-righteous man, -and spare not. But if men should not be derided for paying their debts -to thee, deride not men for paying their debt to God, and giving him -that which is his own. As we must give to Caesar that which is Caesar's, -so we must give that to God also which is God's. - -4. Thou deridest servants for obeying diligently their highest Master; -and for doing diligently the greatest, best, and needfullest work in -all the world. And is this a good example for thy own servants? Sure -if a man should be mocked for serving God, he should be mocked more -for serving such a one as thee. Dost thou know where we may find a -better master, whom we may serve with better encouragement than God? -He hath made us his stewards, and trusted us with his goods, and dost -thou scorn us for being faithful in our stewardship? Thou deridest his -subjects for obeying the King of all the world; and is this a good -example to the king's subjects? should it be a matter of scorn to obey -the king? or dost thou think that God's authority is less? or -obedience to him less commendable? - -5. Nay, thou deridest men for doing but some part of their duty, and -discharging but a little of their debt. For the holiest man whom thou -deridest for doing too much, doth less than what he ought to do. Thou -knowest that the best of men do love God and serve him less than he -deserveth; and that the carefullest come short of the perfect keeping -of his laws; and yet wilt thou scorn men for doing so much, when they -know, and thou confessest, that they do too little? Could they do all, -they did but their duty, Luke xvii. 10. - -6. Thou scornest men because they will not set up themselves, their own -wit, and will, against their Maker. God hath commanded them to "give all -diligence to make their calling and election sure," 2 Pet. i. 10; and to -"strive to enter in at the strait gate," Matt. vii. 13; and "day and -night to meditate in his law," Psal. i. 2; and to love him with all -their heart and might; and to "pray continually," 1 Thess. v. 17. And -thou deridest men for obeying these commands! Why, what wouldst thou -have us do, man? should we tell God that we are wiser than he? and that -he shall not have his will, but we will have our own? and that we know a -better way than he hath appointed us? and that he is mistaken, and would -deceive us by his laws? Wouldst thou have men thus to be voluntarily -mad, and profess themselves open rebels against God? - -7. Thou scornest men because they trust him that is truth and goodness -itself. We cannot imagine that he can deceive us by his word, or that -he maketh any law for us that is not good, or requireth any duty of us -that shall be to our hurt, or that we shall be losers by.[551] And -therefore we resolve to obey him as carefully as we can, because we -are confident that goodness itself will not abuse us, and truth itself -will not deceive us: and is this a matter to be scorned for? should -not children trust their father? - -8. Thou deridest men for not sinning against their certain knowledge -and experience. They know that a holy life is best, though thou dost -not; they know the reasonableness of it; they know the sweetness of -it; they know the necessity of it.[552] And must they renounce their -own understandings? must they be ignorant because thou art ignorant? -and put out their eyes because thou art blind? Is it a crime for men -to be wiser than thou? and that in the matters of God and their -salvation? They have tried what a holy life is, and so hast not thou. -They have tried what a life of faith and obedience is: and must they -renounce their own experience? Must they that have tasted it say honey -is bitter, because thou that never didst taste it sayest so? Alas, -what unreasonable men have we to deal with! - -9. Thou opposest and scornest men for loving themselves; yea, for -loving their soul, and taking care of its health and welfare. For how -can a man truly love himself, and not love his soul which is himself? -And how can a man love his soul, and not prefer it before the low -concernments of his flesh? and not take the greatest care of its -greatest everlasting happiness? Can a man truly love himself, and yet -damn himself, or lose the little time in which he must, if ever, work -out his salvation? You will not scorn him that is careful of your -children, or your very cattle? You love them, and therefore are -careful of them yourselves. And shall not he that loveth his soul be -careful of it? To love ourselves is natural to us as men: and how -shall he love his neighbour that loveth not himself? - -10. Thou scornest men because they love heaven above earth, and -because they are desirous to live for ever with God and all the holy -hosts of heaven. For what is it that these men do so diligently, but -seek to be saved? What do they but "seek first the kingdom of God, and -his righteousness?" "and labour for the meat" that perisheth not, John -vi. 27; and lay up their "treasure in heaven," Matt. vi. 20; and set -their "hearts there," ver. 21; "and seek the things that are above, -and have their conversation in heaven," Col. iii. 1-3; Phil. iii. 19, -20. And if it be so scornful a matter to seek for heaven, sure thou -never thinkest of coming to heaven thyself; unless thou think to come -thither by scorning at the seekers of it. - -11. Thou deridest men because they are unwilling to be damned, and -unwilling to do that which they know would damn them; or to neglect -that without which there is no hope of escaping hell. They believe the -threatenings of God, and therefore they think no pains too great to -escape his wrath. They think a holy life is both a necessary and an -easy way to prevent everlasting torment: but if thou think otherwise, -keep thy opinion till grace or hell shall make thee wiser; and mock -not at a man that will not play with his own damnation, and leap into -hell as desperately as thyself. - -12. Thou deridest men because they will not be the voluntary destroyers -of themselves. Were it not enough for thee to betray them unto others? -or to murder any of thy neighbours thyself? but thou must wish them to -do it with their own hands, and deride them if they will not? O cruel -monster! that wouldst wish a man to lie in the fire of hell for -evermore! and to go thither wilfully of his own accord! which is ten -thousand times worse than to wish him to cut his own throat. Dost thou -say, God forbid! I desire no such thing. Why, man, dost thou do thou -knowest not what? Doth not he tempt a man to be hanged, that tempteth -him to kill and steal? When the righteous God hath unchangeably -determined in his law, that "without holiness none shall see God, and -that Christ shall come in flaming fire to render vengeance to them that -obey not his gospel, and that all they shall be damned that obey not the -truth, but have pleasure in unrighteousness;"[553] when God hath -resolved that hell shall be the wages of ungodliness, dost thou not -desire them to damn themselves, when thou desirest them to be ungodly? -If thou believe that there is any hell at all, then tell me what it is -possible for any man to do, to murder his soul and damn himself, but -only to be ungodly? If this way do it not, there is no danger of any -other. Tell me, dost thou think the devil deserveth to be called a -murderer of souls? If not, it seems thou wilt openly take the devil's -part; but if he do deserve it, then the reason of all the world be -judge, whether that man deserve it not much more, that will do much more -against himself, than the devil ever did or can do? The devil can but -tempt, but thou wouldst have men do the thing that he tempts them to, -and actually to sin, and neglect a holy life. And which is the worse, he -that doth the evil, or he that only persuadeth them to it? If the devil -be called, "Our adversary, that like a roaring lion goeth about night -and day seeking whom he may devour," 1 Pet. v. 8, what should that man -be called that doth far more against himself, than all the devils in -hell do against him? Sure he is a devourer or destroyer of himself. Tell -me, thou distracted scorner! is the devil's work, thinkest thou, good or -bad? If it be good, take thy part of it, and boast of it when thou seest -the end. If it be bad, (to deceive souls and entice them to sin and -hell,) why wouldst thou have men do worse by themselves? He that sinneth -doth worse than he that tempteth. Tell me, what way doth the devil take -to do men hurt, and damn their souls, but only by drawing them to sin? -He hath no other way in the world to undo any man, but by tempting him -to that which thou temptest men to; even to sin against God and to -neglect a holy life. So that it is plain that thou scornest and opposest -men because they will not be worse than devils to themselves. - -13. Moreover thou opposest men for not forsaking God! What is it to -forsake God, but to refuse to love, and honour, and obey him, as God? -He hath told us himself that "he that cometh to God must believe that -God is, and that he is the rewarder of them that diligently seek him," -Heb. xi. 6. And is it not this diligent seeking him that thou -deridest? It is plain then that thou wouldst scorn men away from God, -and have them forsake him as thou hast done. - -14. Thou scornest men for not being hypocrites; because they will be -that in good earnest which thou hypocritically callest thyself, and -wouldst be thought. Thou callest thyself a christian; and what is it -but for being serious christians that thou deridest them? Thou takest -on thee to believe in God; and what is it but for obeying and serving -God that thou deridest them? Thou takest on thee to believe the -Scripture to be the word of God; and what is it but for following the -holy Scriptures that thou deridest them? Thou sayest thou believest -the communion of saints; and deridest them that hold the communion of -saints in practice. Thou sayest thou believest that Christ shall judge -the world; and yet scornest them that are serious in preparing for his -judgment. Thou prayest that God's name may be hallowed, and his -kingdom come, and his will be done on earth as it is in heaven; and -yet thou deridest them that hallow his name, and are subjects of his -kingdom, and endeavour to do his will. O wretched hypocrite! And yet -that tongue of thine pretendeth that it is their hypocrisy for which -thou hatest and deridest them, when thou dost it because they be not -such blind and senseless hypocrites as thyself! Can there be grosser -hypocrisy in the world, than to hate and scorn the serious practice of -thy own profession? and the diligent living according to that which -thy own tongue professeth to believe? If thou say that it is for doing -too much, and being too strict, I answer thee, if it be not the will -of God that they do, though I would not deride them, I would seek to -change them as well as thou! But if it be the will of God, then tell -me, dost thou think they do more than those that are in heaven do? or -do they live more strictly than those in heaven? If they do, then -oppose them and spare not. If not, why prayest thou that God's will -may be done on earth as it is in heaven? - -15. Thou deridest men for doing that which they were made for, and that -which they have their reason, and will, and all their faculties for; -take them off this, and they are good for nothing: a beast is good to -serve man, and the plants to feed him; but what is man good for, or what -was he made for, but to serve his Maker? And dost thou scorn him for -that which he came into the world for? Thou mayst as well hate a knife -because it can cut, or a scythe for mowing, or a clock for telling the -hour of the day, when it was made for nothing else. - -16. Thou deridest men for being saved by Christ, and for imitating his -example. What came Christ for into the world but to "destroy the works -of the devil," 1 John iii. 8; and to "save his people from their sins," -Matt. i. 21; and to "redeem us from all iniquity, and purify to himself -a peculiar people zealous of good works?" Tit. ii. 42. And hath Christ, -to the astonishment of men and angels, come down into flesh, and lived -among men, and given them his holy doctrine and example, and suffered -death for them, and all this but to bring men to zealous purity, and -darest thou make a scorn of it after this? What is this but to scorn thy -Saviour, and scorn all the work of redemption, and tread under foot the -Son of God, and despise his blood, his life, and precepts? - -17. Thou scornest men for being renewed and sanctified by the Holy -Ghost. What is the work of the Holy Ghost on us, but to sanctify us? -and what is it to sanctify us, but to cleanse us from sin, and cause -us entirely to devote our souls and lives to God? Dost thou believe in -the Holy Ghost, or not? If thou do, what is that but to believe in him -as the sanctifier of God's elect? And what didst thou take -sanctification to be, but this purity and holiness of heart and life? -and yet darest thou deride it? - -18. Thou deridest men for imitating those ancient saints, whose names -thou seemest thyself to honour, and in honour of whom thou keepest -holidays. Thou takest on thee to honour the names of Peter, and Paul, -and Stephen, and John; of Augustine, Hierom, Chrysostom, and other -such saints of God; and yet wilt thou make a scorn of those that -strive to imitate them? Search and see; if any of these men did, after -their conversion, live in luxury, carding, dicing, profaneness, and if -any of them were against a holy life, against much praying, hearing, -reading the Scriptures, meditating, exact obedience to God; then let -not the shame be thine, but mine. He that is most unlike them, let him -have the scorn. - -19. Thou deridest men for repenting of their former sin, and for -accepting that mercy which Christ hath purchased, and God hath offered -them, and sent his messengers to entreat them to accept. Can they repent -of their former ungodliness, and not turn from it and amend? If thou -knewest what they know, thou wouldst repent thyself, and not deride men -for repenting: if thou knewest the gift of God, thou wouldst beg it, and -gladly accept of it thyself, and not deride them that accept it. - -20. Thou scornest men for keeping that covenant, which thou also -madest with God in thy baptism thyself. At the same time thou speakest -against the anabaptists, that will not have their children baptized, -and deridest those that keep their covenant, which in baptism they -made. What a monster of contradictions is an ungodly hypocrite! Didst -thou not in baptism renounce the flesh, the world, and the devil, and -give up thyself in covenant to God the Father, Son, and Holy Ghost? -And dost thou not yet know what thou didst? but scorn them that -perform it? What is it to be given up to God in baptism, but to take -him for thy God, thy Saviour, and Sanctifier, whom thou must love, and -seek, and obey in holiness, with all thy heart, and soul, and might? -He is a covenant-breaker indeed, that hates the keeping of it. - -I have hitherto been showing thee what it is that thou opposest and -deridest: I shall now tell thee further what thou dost, in showing -thee the aggravations of the sin, and its importance. - -2. Consider in all this, what an open enemy thou art to God, and an -open soldier for the devil: what canst thou do more against God, and -do thy worst, than make a scorn of all his work and servants? He -feareth not thy power or rage; thou canst not hurt him. How many -millions of such worms as thou can he tread to hell, or destroy in a -moment! It is in his servants and service that he is honoured or -opposed here, and that mortals show their love or hatred to him. And -how canst thou devise, if thou wouldst do thy worst, to serve the -devil more notoriously, than by opposing and deriding the service of -God? If such be not Satan's servants, he hath none. - -3. Consider what a terrible badge of misery thou carriest about thee! -thou bearest the mark of Satan, death, and hell in thy forehead, as it -were. If there were any doubt whether a swearer, or drunkard, or -fornicator may be in a state of grace, yet it is past all doubt that a -scorner of godliness is not: it were strange indeed for that man to be -holy that derideth holiness: there is scarce any sort of men in the -world, that are more undoubtedly in a state of damnation than thou -art. It is dark to us what God will do with infidels, and heathens -that never had the means of salvation; but what he will do with all -the unbelieving and ungodly that have had the means, we know past -doubt; much more what he will do with those, that are not only void of -holiness, but deride it. I deny not but yet if thou be converted thou -mayst be saved: and oh that God would "give thee repentance to the -acknowledging of the truth," that thou mightest escape out of the -devil's snares, who leads thee captive at his will, 2 Tim. ii. 25, 26. -It is written of Basil, that by his prayers he caused the devil to -give back a writing, by which a wretched man had sold his soul to him, -that he might enjoy his master's daughter; and that the man repented -and was delivered: if thou mayst be so recovered it will be a happy -day for thee. But till then it is as sure as the Scripture is sure, -that thou art a miserable creature, and an undone man if thou die in -that condition that thou art in. Oh with what fear shouldst thou rise -and lie down, if thou hadst thy wits about thee, lest thou shouldst -die before thou art converted.[554] - -4. To scorn at holiness is a defiance of grace, as if thou didst -renounce God's mercy: thou dost thy worst to drive away all hope, and -make thy case uncurable and desperate. For if ever thou be saved, it -must be by this grace and holy life which thou deridest: and is -scorning grace the way to get it? And is it likely that the Holy Ghost -will come and dwell in the man that scorneth his sanctifying works? - -5. To scorn at godliness, is a daring of God to give over his -patience, and presently to execute his vengeance on thee! Canst thou -wonder if he should make thee a monument of his justice, and set thee -up for all others to take warning by? Who is fitter for this, than the -scornful opposers of his grace and service? Hasten not vengeance, man; -it will come time enough. Will a worm defy the God of heaven? - -6. How little dost thou understand of all that thou opposest! Didst thou -ever try a holy life? If thou hadst, thou wouldst not speak against it; -if thou hast not, art thou not ashamed to speak evil of that which thou -dost not understand? It is a thing that none can thoroughly know without -experience: try it awhile, and then speak thy mind. - -7. Didst thou ever consider how many judgments are against thee, and -whom thou dost contradict and scorn? (1.) If thou scorn at serious -godliness, at preaching, hearing, reading, praying, meditating, and -strict avoiding sin, thou contradictest God himself; for none in all -the world is so holy, or so much for holiness, as he: and therefore -ultimately, it is him that all thy malice is against; even God the -Father, and the Redeemer, and the Sanctifier. (2.) Thou settest -thyself against all the evidence of Scripture; (3.) And against all -the works of God: for all conspire to call the world to holiness and -strict obedience to God. (4.) And thou contradictest all the prophets -and apostles, and all the ancient fathers of the church; and all the -martyrs and saints of God that were ever in the world; and all the -learned faithful ministers and pastors of the church that are or have -been; and all the godly throughout the world; and all that ever had -experience of a holy life: and what art thou, that thou shouldst scorn -all these? Art thou wiser than all the ministers and godly persons in -the world? than all the apostles and holy martyrs of Christ, that ever -were? yea, than God himself? - -8. Didst thou ever mark how unlike the speech of Christ and his -apostles was to thine? Did they deride men for being too diligent, for -the pleasing of God and saving of their souls? Read but these places -following and judge: Matt. v. 8, 11, 20; vi. 21, 33; vii. 13, 14; 1 -Pet. iv. 18; 2 Pet. iii. 11; i. 10; Heb. xi. 6; Matt. v.; Rom. viii. -1, 5-9, 13; Phil. iii. 18, 19; Heb. xii. 28, 29. - -9. Dost thou not thyself do as much for the world, as those that thou -opposest do for heaven? Art thou offended that they preach and pray so -long? Art not thou longer about thy worldly business? And are not -gallants longer at a feast, or visit, or games and recreations? Art -thou offended that they talk so much of heaven? And dost not thou talk -more of earth? And which of these dost thou think in thy conscience, -doth better deserve to be sought and talked of? Which will prove -better at the last? And whose labour will be more worthy of derision? - -10. What gain would it be to thee if thou hadst thy will, and praying, -and preaching, and holiness were as much banished from the world as -thou wouldst have it? and if men to please thee should displease God, -and cast away their souls for ever? Would it do thee good for earth to -be so like to hell? It is the grief of godly men already, to think how -little holiness is in the world: there is scarce a sadder thought that -ever came into my heart, than to survey all the nations of the earth; -and to think how ignorance and ungodliness abound, and how few there -be that are truly holy; and what an inhuman creature is that who yet -would have them fewer; and scorn out of the world the little wisdom -and piety that is left![555] - -And would it be any pleasure to thee in hell, if men should accompany -thee thither to humour thee? Nay, it would be thy everlasting torment, -to see there so many for ever undone, by hearkening to thy wicked -counsel. Say not, that thou art not so cruel, and it is not their -damnation that thou desirest: no more is it thy own that thou -desirest; but all is one as to the effect, if thou desire the way to -it. Thou mayst as well give one man poison, and deride at another for -eating and drinking, and yet say, it is not your death that I desire. -But die they must, if they are ruled by thee. - -11. Were not he a cruel man that would not do as much for the saving -of his neighbour's soul, as that which thou deridest them for in the -saving of their own? If thou wert sick, should I refuse to pray for -thy life? Or if I knew that it might save another's soul, should I -think any means or pains too much? If not, methinks I may be allowed -to do as much for myself, as charity bids me do for another. - -12. Is it a season to mock at holiness, when at the same time there are -so many millions of souls in heaven that all came thither by the way of -holiness? and so many millions of souls in hell that all came thither -for want of holiness? and while thou art prating against it, they are -crying out in despair of the folly of their neglecting it? Would one of -the souls in heaven regard thy mocks if he were to live on earth again? -Or would one of the souls in hell be mocked thither, if they were but -tried with another life? If thou sawest at this hour, what unholy souls -in hell are suffering, and what holy souls in heaven enjoy, wouldst thou -ever mock again at holiness? For shame consider what thou dost; and see -by faith the things that mortal eyes behold not. - -13. What if men should yield unto thy derisions, and forsake a holy -life to please thee? Wouldst thou undertake to justify them or be -answerable for them before that God, that required holiness, and will -condemn all the unholy? Wouldst thou bring them off, and save them -from damnation? Alas! poor soul, how unable wilt thou be to save -thyself! And wilt thou take them for wise men, if they displease the -Lord, and go to hell to humour such a one as thou? - -14. Thou wilt not thyself be mocked out of thy house, or land, or right, -nor from thy meat, or drink, or rest: wouldst thou cast these away, if -another should mock but thee for using them? I think thou wouldst not. -And wouldst thou have wise men be mocked out of their salvation? - -15. Thou wouldst not think it reasonable that thy children or servants -be derided for loving or obeying thee? or thy very horse dispraised -for serving thee? And do they owe thee more, than we all owe God? - -16. God highly honoureth them and dearly loveth them, for that very -thing that thou hatest and deridest them for. John xvi. 27, and xiv. -21, "He that hath my commandments and keepeth them, he it is that -loveth me: and he that loveth me shall be loved of my Father: and I -will love him, and will manifest myself to him." Psal. xi. 7, "The -righteous Lord loveth righteousness: his countenance doth behold the -upright." Psal. cxlvi. 8, "The Lord loveth the righteous." 2 Cor. vi. -16-19, "For ye are the temple of the living God: as God hath said, I -will dwell in them, and walk in them; and I will be their God, and -they shall be my people. Wherefore come out from among them, and be ye -separate, saith the Lord, and touch not the unclean thing; and I will -receive you, and will be a Father unto you, and ye shall be my sons -and daughters, saith the Lord Almighty." And darest thou scorn the -sons and daughters of the Almighty? even for that very thing for which -he hath promised to receive them, and to be a Father to them? How -contrary then art thou to God! Mal. iii. 16-18, "A book of remembrance -was written for them that feared the Lord, and thought upon his name; -and they shall be mine, saith the Lord of hosts, in that day when I -make up my jewels: and I will spare them as a man spareth his own son -that serveth him:" and darest thou scorn God's jewels, and those that -are thus precious to him? "For them that honour me I will honour, and -they that despise me shall be lightly esteemed," 1 Sam. ii. 30. And -wilt thou be one of his despisers, opposing that in others, for which -God himself hath promised to honour them? - -17. To hate and scorn at holiness, is to hate and scorn at God's own -image; and the clearest image of God that is under heaven; even that -which Christ came down from heaven to give us the first draught of; -even that copy of the holy life of Christ, which by the Spirit of God -is drawn upon the heart.[556] And he that scorneth at this image of -God, doth scorn at the Holy Ghost that made it, and scorn at Christ -who gave us the first pattern, and scorn at God himself whose image it -is. Saith Chrysostom, God is loved and hated in his servants, as a -king is honoured or despised in his image. And he that dare scorn God, -and scorn Jesus Christ, and scorn the Holy Ghost, in the image of God -upon his children, methinks should never have the face once to expect -to be saved by the God that he doth scorn. - -18. Thou art the shame of human nature; and makest man so like a -devil, that it is hard to prove that the devils can do much worse than -thou.[557] Can there be a greater sin, than for a creature to scorn -and deride the image and laws of his Creator? and hate and oppose, or -persecute men for obeying him, and seeking to please him, and to save -their souls? What couldst thou do worse if thou wouldst study to be as -bad as thou canst? What a shame it is to thy understanding to be so -blind! and to thy heart to be so wicked! It were not half so great a -shame to scorn the sun for shining, or the earth for bearing fruit; -for though these are God's creatures, yet they bear not the image of -his holiness as his children do. When he will condemn men at last it -will be upon this account. Matt. xxv. 40, 45, "Verily I say unto you, -Inasmuch as you did it not (or did it) to one of the least of these -(my brethren) ye did it not (or did it) unto me." Oh wonderful, that -the nature of man can ever come to this, to hate, and oppose, and -scorn the image and obedience of his Maker, and make a mock of the -holiness of God! It is a great question whether the very tempting men -to such sins as these be not the devil's greatest sin: and to commit -it is worse than to tempt thee to commit it (_caeteris paribus_). And -for a man that hath a Saviour offered him, thus to scorn his Saviour's -grace, and mock his servants, must needs be far worse than for the -devil to do it who hath no Saviour, no pardon offered, and no hope, -but is shut up under endless desperation: as it is worse for a child -to curse his father, or scorn him, than for an enemy to do it. Think -and tremble, how near this deriding or opposing the work of the Holy -Ghost, doth come to the unpardonable blasphemy against him.[558] - -19. What villany may not be expected from thee, that canst commit such -a sin as this? May not thy neighbour look for any mischief that thy -carnal interest shall lead thee to do against him? Is it any wrong to -thee to think that thou art a thief, a murderer, a whoremonger, a -deceiver, unless it be for want of a temptation to commit them; or -that thou wouldst be a traitor against thy king and country; or -perfidious to thy truest friend, if thou wert tempted to it; when thou -scornest men for obeying God himself?[559] Can that man stick at any -wickedness that he is equally tempted to, who dare scorn his Maker, -the Redeemer, and the Sanctifier; and spit contempt upon holiness -itself, the image of his Judge? For my part, if ever I trust thee or -any such man as thou, with life or liberty, or with the worth of a -groat, it shall be thy interest and not thy honesty and conscience -that I will trust; I will trust thee little further than I would trust -the devil himself that governs thee. - -20. Lastly, consider what thou wilt think of thyself for this at death -and judgment.[560] Will it comfort thee when thou art going to be -judged of God, to think that thou art now going into the presence of -that God whom thou wast wont to scorn? When thou seest Christ come -with thousands of his holy angels to judge the world, will it comfort -thee to think, this is he whose holy life, and precepts, and servants -I mocked or persecuted on earth? Now I must be judged by him that I -derided. Oh dreadful case! for a scorner or persecutor of godliness, -to go to be judged by that holy God whose ways he scorned and -persecuted![561] If you say, It was not Christ but a man that you -derided; see Matt. xxv. 40, 45; Luke xix. 27; Acts ix. 4, "Saul, Saul, -why persecutest thou me?" If thou scorn a child for that in which he -resembleth, imitateth, or obeyeth his Father, thou wilt find in the -day of judgment to thy woe, that it was the Father himself that was -the utmost and principal object of thy scorn. Then I had rather be the -vilest toad than such a man. Then wilt thou stand to what thou saidst? -Wilt thou then maintain thy slanders and reproach? Wilt thou then -condemn or scorn the godly, when thou seest them justified at Christ's -right hand, or glorified with him in heaven? No! as Mal. iii. 18, when -God makes up his jewels, "then shall ye return and discern between the -righteous and the wicked, between him that serveth God and him that -serveth him not." Then how gladly would you eat all the words of -reproach and scorn, that ever you uttered against a saint; and wish -that you had never spoken them! I tell you it is an unseemly thing for -the same man now to scorn at godliness, who will so speedily tremble -before the righteous God in the remembrance of it! - -I have thought these discoveries of the horridness of this sin, to be -the best directions against it; for as it is a sin thou gettest -nothing by, so it is a sin that thou mayst easily leave if thou be -willing. But for those that are yet but in the way to it, or in danger -of it, I shall add these further directions to keep them from so -desperate a wickedness. - -_Direct._ I. Avoid the company of those distracted men, that dare -revile the servants and ways of God. There is that in your corrupted -natures, which will incline you to imitate the most horrid blasphemies -if you often hear them. We have seen it in our days, that in imitation -of others, men have been drawn to sins not to be named: to drink -healths to the devil, to make "God damn me" an ordinary by-word. Be -not therefore companions of them. - -_Direct._ II. Take heed of sinning yourselves into blindness of mind -and hardness of heart. Forsake not God, lest you be forsaken by him. -It is men forsaken of God that ordinarily come to this desperate -degree of sin: insomuch that the book of Homilies thus describing them -saith, "The third sort he calleth scorners, that is, a sort of men -whose hearts are so stuffed with malice, that they are not contented -to dwell in sin, and to lead their lives in all kind of wickedness, -but also they do contemn and scorn in others, all godliness, true -religion, all honesty and virtue. Of the two first sorts of men, I -will not say but they may take repentance and be converted unto God: -of the third sort, I think I may without danger of God's judgment -pronounce, that never any yet were converted unto God by repentance, -but continued still in their abominable wickedness, heaping up to -themselves damnation against the day of God's inevitable -judgment."[562] Though I take this to be too severe, yet it is the -judgment of the church of England, and terrible to scorners that -profess their assent to it. - -_Direct._ III. Take heed of scorning at the very circumstances or -modes of worship which you dislike; for such scorns come so near to -the worship itself, that the minds of the hearers may easily be hence -drawn to dishonour the substance for the sake of the derided mode or -circumstance; and it plainly savoureth of a bold profaneness, which -grave and sober christians do abhor. In the case of idolatry, or -where the very substance of the worship is impious and forbidden, I -deny not but Elias may (sometimes, and with wariness) be imitated, who -derided Baal's priests: but to do thus upon smaller differences in the -manner or circumstances of worship, is the way to teach men to turn -all religion into matter of derision and contempt. If you see about -the king some circumstance of clothing, ornament, or attendance of his -followers, which you dislike or judge ridiculous, if you look toward -him with a scornful laughter, it will not excuse you to say, I laughed -not at the king, but at such or such a thing about him; for his -presence should have restrained you from that which seemeth to be a -deriding of him. So here, I know you will say, It is not at God's -worship, but at such words or gestures of the minister that I scorn: -but take heed of dallying with holy things; play not so near the -consuming fire; give not others occasion to deride the thing itself by -your deriding the circumstances, though they were unapt. Have we not -seen, while factious christians raise jests, and nicknames, and scorns -against each other, how the profane and common enemies of religion do -take them up, and turn them against all serious godliness, to the -trouble of others and their own damnation?[563] And we have had -experience in these contentious times, that it is the sectaries and -the profane that are apt to use these scoffs and scorns against the -things and persons that they mislike; and that sober, peaceable, -judicious men of all sides do abhor it. How unsavoury and profane have -all sober men thought it, when they heard some young and hot-brained -persons mocking at the Common-prayer by the name of Pottage, and at -the surplice by the name of The whore of Babylon's smock! And from -hence the same spirit led them as proudly and bitterly to deride at -ministers, universities, learning, temples, tithes, and all the -appurtenances of worship; yea, at the Lord's day, and singing psalms, -and preaching, and almost all the duties of religion: for when once -men will pretend to strive for God, with the spirit and weapons of -Satan, and the world, and flesh, there is no stop till they come to -the bottom of impiety, and do Satan's work in Satan's way: and so on -the other side, while some have too reproachfully scorned such, as -Precisians or Puritans, who differed from them about the form of -church government and ceremonies, the rabble of the profane soon got -advantage by it, and turned these words to so common and bitter -reproaches of the godly, sober, peaceable people of the land, that Mr. -Robert Bolton saith, "I am persuaded there was never poor persecuted -word, since malice against God first seized on the damned angels, and -the graces of heaven dwelt in the heart of man, that passed through -the mouths of all sorts of unregenerate men, with more distastefulness -and gnashing of teeth, than the name of Puritan doth at this day; -which, notwithstanding as it is now commonly meant, and ordinarily -proceeds from the spleen and spirit of profaneness and good -fellowship, is an honourable nickname, that I may so speak, of -christianity and grace."[564] See more cited out of him, and Bishop -Downam, Bishop Abbot, &c. in my "Formal Hypocrite," p. 210, 212, &c. - -_Direct._ IV. Be very fearful of making the persons of the godly -contemptible, though for their real faults, lest the ungodly easily -step thence to the contempt of godliness itself. For it is easy to -observe how commonly the vulgar judge of the doctrine and religion by -the person that professeth it. If a papist or a sectary live a holy -life, take heed of making a scorn at their persons, notwithstanding -thou takest the rise of thy derision from their mistakes; for even a -mistaking saint is dearly beloved and honoured of God; and wherever -holiness is, it is the most great, resplendent, and predominant thing -in him that hath it;[565] and therefore puts a greater honour on him, -than any mistake or infirmity can dishonour him: as the person of a -king must not be dishonoured by a reproachful mention of his -infirmities, lest it reflect upon his office; so neither must the -person of a holy man, lest it reflect on his religion. Not that any -man's person should credit or secure his faults, nor that we should -judge of the faults or manners by the men, instead of judging of the -men by their manners; but you must judge of them by that which is -predominant; and so blame their faults, as to preserve the honour of -their virtues and religion, and of their persons for their virtues' -sake. So blame the falls of Noah, and Lot, and David, and Peter, as -may make the sin more odious, but not so as may make their persons -contemptible, lest it make their religion next to be contemned. Mark -here the difference between the mentioning of good men's falls by the -godly and by the ungodly. The godly mention them to make sin appear a -thing more to be feared and watched against, and holiness to appear -more excellent and necessary; but the ungodly mention them (and read -them in Scripture) to make themselves believe that sin is not so bad -and dangerous a thing as preachers tell them; and that holiness doth -but little differ from a fleshly life. - -_Direct._ V. Judge not of God's servants barely by report, without -some considerable acquaintance with them. I cannot remember one of a -multitude of the enemies, scorners, and persecutors of godliness, -great or small, high or low, but such as never had the happiness to be -well acquainted with them, by any familiarity, or observation of the -secret passages of their lives; but usually they are such as know them -but by report, or by sight, or small acquaintance. And if they did but -live with them in the same houses, or were of their familiarity, it -were the likeliest way to change their minds and speeches; unless -their acquaintance were only with some of the more ignorant, -passionate, or distempered sort of christians. - -_Direct._ VI. Take heed of uncharitableness and malice against any; but -especially the servants of Christ. For this blinds the judgment, and -mads men with a venomous kind of passion, and will make them scorn and -rage against the most holy servants of the Lord. The least true love to -a christian, as a christian, would do much to the cure of all this sin. - -_Direct._ VII. Take heed of being engaged in a sect or faction, and -take heed of the carnal zeal of schism, and of the spirit of faction, -which ordinarily makes men think it lawful, if not necessary, to scorn -the persons that seem against them, that so they may disable them from -hindering the interest of their cause or party. Thus papists, and -thus--the factious ones of every party, think that their revilings are -but the necessary disarming of the enemies of God (for such all must -seem that differ from them); and a stripping them of that honour by -which they might do hurt. Thus good is pretended for the most odious -evil, and God is set up against that love which is the fulfilling of -his law; and made the patron of the scorners of his children; but -surely he scorneth the scorners, Prov. iii. 34. - -_Direct._ VIII. Take heed of error and infidelity: for if the -understanding be once deluded, and take religion itself to be but a -deceit or fancy, and godliness to be but conceit and hypocrisy, no -wonder if it be made a scorn by such. And such scorners will justify -themselves in it, and think they do no harm; so great a plague is a -blinded mind. - -I have said less against this devilish sin than the nature of it -requireth, because I have already said so much, especially in three -treatises, viz. "The vain Religion of the Formal Hypocrite;" that -called "Now or Never;" and "A Saint or a Brute." - -I conclude with these earnest requests to the godly: 1. Give men no -occasion of scorn by your imprudence, scandal, selfishness, or -passions, as you tender the honour of God and men's salvation. As -Chrysostom saith, "As he that beareth the king's standard in fight had -need to be well guarded, so he that carrieth the name and profession -of God and godliness."[566] 2. Be not discouraged by scorners: these -are but easy in comparison of what Christ suffered for you, and what -the scorners themselves must suffer. - -FOOTNOTES: - -[474] See the directions for holy conference, part ii. ch. 10. - -[475] Psal. lvii. 8; xvi. 9; xxx. 12. - -[476] Matt. vii. 16-18; xii. 33, 34. - -[477] Lingua index mentis. Aristippus being asked, Quid differat -sapiens ab insipiente? Mitte, inquit, ambos nudos ad ignotos, et -disces. Laert. in Aristip. - -[478] Psal. lxvi. 2; xcvi. 2; cxxxv. 3; cxlviii. 13; xxix. 2; c. - -[479] Matt. xii. 31. They who use but few words need not many laws, -said Charyllus, when he was asked why Lycurgus made so few laws. Plut. -Apophtheg. p. 423. - -[480] Plato recte dicere, in quatuor scindit: 1. Quid dicere oportet. -2. Quam multum dicere. 3. Ad quos. 4. Quando sit dicendum: ea oportet -dicere quae sint utilia et dicenti et auditori: nec nimis multa nec -pauciora quam satis est. Si ad peccantes seniores dicendum sit, verba -illi aetati congrua loquamur: sin vero ad juniores dicendum sit, majore -autoritate utamur in dicendo. Laert. in Plat. - -[481] Quod facere instituis noli praedicare: nam si facere nequiveris, -rideberis. Pittaci Sent. in Laert. - -[482] Didymus Alex. on James iii. of bridling the tongue, saith, Non -putandum est de peccato prolativi sermonis, quae soloecismos et -barbarismos quidam vocant, haec fuisse dicta. - -[483] Existimant loquacitatem esse facundiam, et maledicere omnibus, -bonae conscientiae signum arbitrantur. Hieron Cont. Helvid. - -[484] Indignum hominem divitiarum gratia laudare noli. Bias in Laert. - -[485] Loqui quae sentis, et sentire quae loqueris, ut Seneca.--Fidum -nihil lingua loqui valet, dum cordi duplex alte insedit sensus. Sent. -Pittaci in Laertio. Bias percontanti homini impio quid esset pietas, -nihil respondet; cumque ille silentii causam sciscitaretur, quia, -inquit, de rebus nihil ad te pertinentibus quaeris. Laert. - -[486] James i. 19, "Slow to speak, slow to wrath." Prov. xvii. 28. - -[487] Noli cito loqui: est enim insaniae indicium. Bias in Laert. - -[488] Psal. cxxxix. 4. - -[489] Deut. vi. 13; x. 20. - -[490] Isa. xlviii. 1; Jer. iv. 2. - -[491] Deut. x. 20; Isa. xlv. 23; lxv. 16; Jer. iv. 2. - -[492] Amos viii. 14; Hos. iv. 15; Zeph. i. 5; Jer. xii. 16; Isa. xix. -18. - -[493] See Dr. Hammond's Pract. Catech. on the third commandment. Jer. -v. 2; Rev. xix. 12. - -[494] Saith Fitzherbert, 1. 1. c. 23. n. 17, I cannot but lament, that -so great an impiety as blasphemy is, being so common, doth pass -unpunished: whereas in other countries the least blasphemies are -severely chastened: insomuch that in Spain I have known a man set in -the market-place, the greatest part of a day, gaping with a gag in his -mouth, for swearing only by the life of God. - -[495] See Jer. v. 21, 22; Job xlii. 5, 6; and xxxviii. 2, 3, &c. - -[496] Psal. xxix. 2; lxvi. 2; lxviii. 4; xxxiv. 3; xcvi. 2; Isa. ix. -6; xii. 4; xli. 25; Jer. xxxiv. 16; Ezek. xxxvi. 22, 23; 1 Kings viii. -16, 18, 19, 29; ix. 3, 7; 2 Sam. vii. 13; Deut xiv. 23; Psal. cxlv. 1, -2; Isa. xxvi. 8, 13; Psal. lxxxvi. 9, 12; cxxxv. 13; Cant. i. 3; John -xii. 28. - -[497] Vid. Aquin. de Veritat. - -[498] Matt. xxvi. 63; Mark xiv. 61; xv. 5; Luke xxiii. 9; John xix. 9; -Jer. xxxviii. 26, 27. - -[499] Acts xxiii. 6-9. Licitum est aliquando salva veritate, illa -verba proferre, ex quibus probabiliter novimus auditores aliquid -conclusores falsi. Hoc enim non est mentiri vel falsum testari, sed -tantum occasionem alteri praebere errandi non ad peccatum committendum -sed potius vitandum. Ames. Cas. Consc. 1. 5. c. 53. See Luke xxiv. 28; -John vii. 8, 10. - -[500] Tolle voluntatem, nec erit discrimen in actu. - -[501] Verba propterea instituta sunt, non ut per ea se invicem homines -fallant, sed ut eis quisque in alterius notitiam cogitationes suas -proferat. Verbis ergo uti ad fallaciam, non ad quod sunt instituta, -peccatum est. Aug. Enchirid. - -[502] Every lie is evil and to be avoided, saith Aristot. Ethic. 1. 4. -See Psal. v. 7; Prov. vi. 17, 19; xii. 22; xix. 5, 9; xxi. 18; Rev. -xxi. 27; xxii. 15; John viii. 44; Col. iii. 9. - -[503] Numb. xxiii. 19; 1 Sam. xv. 29; 1 John v. 10. - -[504] 1 Kings xxii. 22, 23, "I will be a lying spirit in the mouths of -all his prophets." 2 Chron. xviii. 21, 22. - -[505] It was one of the Roman laws, tab. 12. Qui falsum testimonium -dixisse convictus erit, e saxo Tarpeio dejiciatur. - -[506] Hic autem homines fallunt et falluntur: miseriores sunt cum -mentiendo fallunt, quam cum mentientibus credendo falluntur. Usque -adeo tamen rationalis natura refugit falsitatem, et quantum potest -devitat errorem, ut falli nollint, etiam quicunque amant fallere. -August. Enchirid. c. 17. - -[507] Petrarch. 1. 1. de vit. solit. - -[508] Saepe delinquentibus promptissimum est mentiri. Cicer. - -[509] Ille veritatis defensor esse debet, qui cum recte sentit, loqui -non metuit, nec erubescit. Ambr. Liars are valiant against God, and -cowards against men. Montaigne's Ess. - -[510] Avoid both the extremes, which Petrarch mentioneth: Nam ut multi -qui se bonos, sic aliqui qui se malos fingerent sunt reperti; quod vel -humani favoris pestilentem auram; vet invisam bonorum temporalium -sarcinam declinarent. Quod de Ambrosio lectum est. Quam similis -amicitiae adulatio? non imitatur tantum illam sed vincit: eo ipso -gratiosos facit quo laedit. Senec. - -[511] Hieron. in Gal. iv. - -[512] Cujus aures clausae veritati sunt, ut ab amico verum audire -nequeat, hujus salus desperanda est. Cicer. Rhet. li. 1. Nemo -parasitum canum amat. Materia quoque fingendi tempore consenescit. -Athaenus. Malum hominem blandiloquentem agnosce tuum laquum esse. Habet -suum venenum blanda oratio. Senec. - -[513] Prov. xii. 19. - -[514] Read Prov. xxi. 6. - -[515] Jer. vii. 4, 8. - -[516] Temere affirmare de altero est periculosum propter occultas -hominum voluntates, multiplicesque naturas. Cicer. Prov. xvii. 4; Hos. -vii. 3; Nah. iii. 1. - -[517] Insignis est temeritas, cum aut falsa aut incognita res -approbatur: nec quicquam est turpius quam cognitione assertionem -approbationemque praecurrere. Cicer. Acad. l. 1. - -[518] Acts v. 4; Isa. lix. 13; Ezek. xiii. 9, 19. - -[519] Prov. xvii. 7; Hos. iv. 8. - -[520] Rom. vii. 20-23. - -[521] Job xxi. 15; Mal. iii. 14. - -[522] Job xxiv. 9; Heb. xiii. 15. - -[523] 1 Kings xviii. 27; Prov. xxix. 9. - -[524] James v. 13, "Is any merry? Let him sing psalms." - -[525] Otiosum verbum est quod justae necessitatis aut intentione piae -utilitatis caret. Gregor. Moral. - -[526] 1 Cor. iii. 20; Rom. i. 21. - -[527] Job xxxv. 16. Saith Hugo, there is a time when nothing, and a -time when something should be spoken; but never a time when all should -be spoken. - -[528] Eccles. v. 23, The Spartan banished an orator for saying, he -could speak all day of any subject. Erasm. - -[529] See the Manual of Prayers printed at Antwerp. 1658. pag. 507. - -[530] Megabyzus, a great Persian lord, was told by Apelles, that while -he was silent they reverenced him for his gold and rich attire, but -when he talked of what he understood not, the boys in the shop laughed -at him. Plutarch de Tranquil. Anim. pag. 154. - -[531] See Ezek. xxxiii. 30. Sollius Apollinar. Sidon. in his -description of king Theodoricus saith that at his feasts, Maximum tunc -pondus in verbis est: quippe quum illic aut nulla narrantur aut seria. - -[532] Difficile est cum iis durare qui neque otii neque negotii -tempora distinguere norunt. Theophrastus. - -[533] Col. ii. 8. - -[534] Col. iii. 16, 17; Eph. iv. 29; Psal. cviii. 1. - -[535] Eccles. v. 3, 7; x. 12-14; Psal. xxxvii. 30; Prov. xvii. 27, 28; -x. 20; xii. 18; x. 19; xviii. 4-6; xxi. 23. - -[536] Prov. xxiii. 8, 9. - -[537] Isa. xxxii. 4-6; Matt. xii. 34, 36; 2 Cor. iv. 13; John iii. 11; -1 John iv. 5; Prov. xvi. 23; Psal. xl. 5; Cant. vii. 9. - -[538] Prov. xxiii. 16; Psal. cxlv. 6, 11-13, 21. - -[539] Psal. cxix. 172; xlix. 3; xxxv. 28. - -[540] Jer. viii. 6; Prov. vi. 22; Psal. lxxvii. 12; cv.; cxiv.; cxlix. -11. - -[541] 1 Tim. vi. 13; 1 Pet. iv. 15. - -[542] Garrulo non respondere convitium est. - -[543] Prov. xiv. 17; xv. 18; Eccles. vii. 8, 9. - -[544] Eccles. ii. 2; vii. 6; Eph. v. 4. - -[545] Prov. xxii. 17; xii. 18; xiii. 20; xv. 2, 7, 31. - -[546] You will else be but ingeniosi nugatores, as one called him that -wrote a great book on a little matter. - -[547] 1 Tim. iv. 12; Job xii. 12; Eccles. xi. 10. - -[548] 1 Cor. xv. 33. - -[549] Socrates inter loquendum saepe, agente id orationis vehementia, -jactare digitos solebat, ita ut a plerisque rideretur, et despectui -haberetur: quae tamen omnia aequo animo ferebat. Laert. in Socrat. - -[550] Si quis vero eorum mitior, et veritati aliquatenus propior, -videretur, in hunc quasi Britanniae subversorem omnia odia telaque sine -respectu contorquebantur, et omnia quae displicuerint, Deoque placuerint, -aequali saltem lance pendebantur, si non gratiora fuissent displicentia. -Gildas. Quod autem quaedam de illo inhonesta et maligna jactantur, nolo -mireris: cum scias hoc esse opus semper diaboli, ut servos Dei mendacio -laceret, et opinionibus falsis gloriosum nomen infamet; ut qui -conscientiae suae luce clarescunt, alienis rumoribus sordidentur. Cyprian -de Cornel. Epist. ad Antonian. Haec et nos risimus aliquando. Tertul. - -[551] Malignity so blindeth the understanding that it maketh men -ascribe all the evil that befalleth them, to that which is the only -way to happiness: every bad success that the heathen Romans had, they -imputed to the christians: saith Paul. Diaconus, lib. 3. when -Radagusus the Goth invaded the Romans: Pavor infinitus Romam invadit; -declamatur a cunctis, se haec ideo perpeti, quod neglecta fuerunt -magnorum sacra Deorum: magnis querelis ubique agere: et continuo de -repetendis sacris celebrandisque tractatur: fere in tota urbe -blasphemiae ad nomen Christi, tanquam lues aliqua probris ingravantur, -conducuntur a Romanis adversus Radagusum duo Pagani duces, &c. - -[552] Saith Chrysostom, As those that run or act in public games, -besides the prize which they hope for, do much increase their strength -and health by preparing their bodies for it: so besides the hopes of -heaven, it is no small comfort and advantage here in the way, which -christians get by their holy lives. - -[553] Heb. xii. 14; 2 Thess. i. 8-10; ii. 12. - -[554] Cyrillus Arrianorem Episcopus, Hunnericum Regem persuasit, non -posse pacatum atque longaevum obtinere regnum, nisi nomen perderet -innocentum. Qui tamen Dei judicio post non multos dies turpissima -morte praeventus, scatens vermibus expiravit. Victor. Utic. p. 369. - -[555] Rom. xi. 1, 2. - -[556] Luke xix. 27. - -[557] Quid homini inimicissimum? Homo, inquit Martin. Dumiens. de Morib. - -[558] Matt. xii. - -[559] Psal. cxxiii. 4. - -[560] Read well Jude 14, 15; Psal. i. - -[561] Prov. ix. 12; xxix. 8; Isa. xxviii. 14. - -[562] Homil. 10 part 2. tom. 9. pag. 150, cited before in my "Now or -Never," p. 125. - -[563] Nicknames themselves are the great engines of the devil, and to -be avoided; it was well with the church when there was no other name -but christians put by Christ's disciples on each other; though by the -enemies they were scornfully called Nazarenes, and a sect, and heresy. - -[564] Disc. of Happiness, p. 193. - -[565] Pliny saith, that as pearls, though they lie in the bottom of -the sea, are yet much nearer akin to heaven, as their splendour and -excellency showeth; so a godly and generous soul hath more dependence -on heaven whence it comes, than on earth where it abideth. A good -saying for a heathen. - -[566] Socrates cum fuisset a quodam calce percussus, admirantibus -illius tolerantiam dixit, Quid si me asinus calce impetisset? Num illi -diem dixissem? - - - - - CHAPTER X. - - DIRECTIONS FOR THE GOVERNMENT OF THE BODY. - - - PART I. - - _Directions about our Labour and Callings._ - - - _Tit._ I. _Directions for the Right Choice of our Calling - and ordinary Labour._ - -I have already spoken of christian works, and the duty of our -callings, chap. iii. grand direct. x; and am now only to subjoin these -few directions, for the right choosing of your callings: for of the -using of them I must speak more anon. - -_Direct._ I. Understand how necessary a life of labour is, and the -reasons of the necessity. - -[Sidenote: Is labour necessary to all?] - -_Quest._ I. Is labour necessary to all? or to whom, if not to all? -_Answ._ It is necessary (as a duty) to all that are able to perform it: -but to the unable it is not necessary; as to infants, and sick persons, -or distracted persons, that cannot do it, or to prisoners, or any that -are restrained or hindered unavoidably by others, or to people that are -disabled by age, or by any thing that maketh it naturally impossible. - -[Sidenote: What labour is necessary?] - -_Quest._ II. What labour is it that is necessary? _Answ._ Some labour -that shall employ the faculties of the soul and body, and be -profitable, as far as may be, to others and ourselves. But the same -kind of labour is not necessary for all. - -In some labours, the mind is more employed than the body; as in the -labours of a magistrate, a minister, a physician, a lawyer, &c.; -though some in these may have much bodily labour also. - -The labour of some is almost only of the mind: as, 1. Of students in -divinity, philosophy, law, physic, &c. who are but preparing -themselves for a calling. 2. Of some ministers, or other godly -persons, who by the iniquity of the place or times where they live, -may for a season be disabled from appearing among men, and labouring -for any except by the mind; being imprisoned, or driven into solitude, -or otherwise made incapable. 3. Of men that have some extraordinary -necessity for a season, to converse with God and themselves alone; as, -men that are near death, and have need to lay by all other labours to -prepare themselves. Though, usually, even they that are near death -should labour the good of others to the last; and in so doing they -profit and prepare themselves. - -The labour of some others is more of the body than the mind; as, most -tradesmen and day-labourers. - -And the labour of some is equally of the body and mind; as, some -painful ministers, and physicians, scribes, and artificers of more -ingenious professions, as watchmakers, printers, builders, &c.: some -of these are fittest for one man, and some for another.[567] - -[Sidenote: Will religion excuse from labour?] - -_Quest._ III. May not religion excuse men from all other labour, save -prayer and contemplation?[568] _Answ._ Religion is our obligation to -obey God. God bindeth us to do all the good we can to others. Some men -that have ability, opportunity, and a call, may be excused by religion -from worldly labours, as ministers; but not from such spiritual labours -for others which they can perform. He that under pretence of religion, -withdraweth from converse, and forbeareth to do good to others, and only -liveth to himself, and his own soul, doth make religion a pretence -against charity, and the works of charity, which are a great part of -religion; for "pure religion and undefiled before God and the Father is -this, to visit the fatherless and widows in their affliction, and to -keep himself unspotted from the world," James i. 27. Even when sickness, -imprisonment, or persecution disableth to do any more for others, we -must pray for them. But while we can do more, we must. - -[Sidenote: Will not riches excuse?] - -_Quest._ IV. Will not riches excuse one from labouring in a calling? -_Answ._ No; but rather bind them to it the more; for he that hath most -wages from God, should do him most work. Though they have no outward -want to urge them, they have as great a necessity of obeying God, and -doing good to others, as any other men have that are poor. - -[Sidenote: Why labour is necessary.] - -_Quest._ V. Why is labour thus necessary to all that are able? _Answ._ -1. God hath strictly commanded it to all; and his command is reason -enough to us: 2 Thess. iii. 10-12, "For even when we are with you, -this we commanded you, that if any would not work, neither should he -eat. For we hear that there are some which walk among you disorderly, -working not at all, but are busy-bodies: now them that are such, we -command and exhort by our Lord Jesus Christ, that with quietness they -work and eat their own bread." See ver. 6, 14; 1 Thess. iv. 11, "We -beseech you, brethren--that ye study to be quiet, and to do your own -business, and work with your hands as we commanded you, that ye may -walk honestly (or decently) towards them that are without, and that -ye may have lack of nothing." Gen. iii. 19, "In the sweat of thy face -shalt thou eat bread, till thou return unto the ground." And in the -fourth commandment, "Six days shalt thou labour."[569] So Eph. iv. 28; -Prov. xxxi. 32, 33. - -2. Naturally action is the end of all our powers; and the power were -vain, but in respect to the act: to be able to understand, to read, to -write, to go, &c. were little worth, if it were not that we may do the -things that we are enabled to. - -3. It is for action that God maintaineth us and our abilities: work is -the moral as well as the natural end of power. It is the act by the -power that is commanded us. - -4. It is action that God is most served and honoured by: not so much -by our being able to do good, but by our doing it. Who will keep a -servant that is able to work and will not? Will his mere ability -answer your expectation? - -5. The public welfare, or the good of many, is to be valued above our -own. Every man therefore is bound to do all the good he can to others, -especially for the church and commonwealth. And this is not done by -idleness, but by labour. As the bees labour to replenish their hive, -so man, being a sociable creature, must labour for the good of the -society which he belongs to, in which his own is contained as a part. - -6. Labour is necessary for the preservation of the faculties of the -mind. (1.) The labour of the mind is necessary hereto, because -unexercised abilities will decay; as iron not used will consume with -rust. Idleness makes men fools and dullards, and spoileth that little -ability which they have. (2.) And the exercise of the body is -ordinarily necessary, because of the mind's dependence on the body, -and acting according to its temperature and disposition: it is -exceedingly helped or hindered by the body. - -7. Labour is needful to our health and life: the body itself will -quickly fall into mortal diseases without it (except in some very few -persons of extraordinary soundness).[570] Next to abstinence, labour -is the chief preserver of health. It stirreth up the natural heat and -spirits, which perform the chief offices for the life of man: it is -the proper bellows for this vital fire: it helpeth all the concoctions -of nature: it attenuateth that which is too gross: it purifieth that -which beginneth to corrupt: it openeth obstructions: it keepeth the -mass of blood and other nutritious humours in their proper -temperament, fit for motion, circulation, and nutrition; it helpeth -them all in the discharge of their natural offices: it helpeth the -parts to attract each one its proper nutriment, and promoteth every -fermentation and assimilation by which nature maintaineth the -transitory, still-consuming oil and mass: it excelleth art in the -preparation, alteration, and expulsion of all the excrementitious -matter, which being retained would be the matter of manifold diseases; -and powerfully fighteth against all the enemies of health. In a word, -it doth incomparably excel the help of the most skilful physicians and -excellent medicines in the world, for the preventing of most diseases -incident to man: (and consequently to the benefit of the soul itself, -which cheerfully useth a cheerful and well-tempered body; and useth a -languishing, sickly body, as the rider useth a tired horse, or as we -use a sick or lazy servant, or a blunted knife, or a clock or watch -that is out of order). I speak all this of bodily labour, which is -necessary to the body, and consequently to the mind; for want of which -abundance grow melancholy, and abundance grow sluggish and good for -nothing, and abundance cherish filthy lusts, and millions yearly turn -to earth before their time. For want of bodily labour, a multitude of -the idle gentry, and rich people, and young people that are slothful, -do heap up in the secret receptacles of the body a dunghill of -unconcocted and excrementitious filth, and vitiate all the mass of -humours which should be the fuel and oil of life, and die by thousands -of untimely deaths, (of fevers, palsies, convulsions, apoplexies, -dropsies, consumptions, gout, &c.) more miserably than if thieves had -murdered them by the highway, because it is their own doing, and by -their sloth they kill themselves. For want of bodily exercise and -labour interposed, abundance of students and sedentary persons fill -themselves with diseases, and hasten their death, and causelessly -blame their hard studies for that which was caused by their bodily -sloth. The hardest studies will do little harm to most men, if they do -but by convenient, interposed bodily labour, keep all the humours in -their just temperament; when by a sluggish walk now and then, instead -of labour and sweat, they defraud themselves. If the world knew but -the benefit of temperance and labour to the maintaining of man's -health and life, and the mischiefs of excess of meat and drink, and -idleness, the love of health and life would do that with them, which -God's authority will not do. - -8. Labour and diligence do keep the mind upon a lawful employment, and -therefore keep out many dangerous temptations, and keep the thoughts -from vanity and sin; and also keepeth out vain words, and preserveth -the soul from many sins, which a life of idleness and sloth doth -cherish. It helpeth even unlearned persons more effectually to -restrain their thoughts and words from sin, than the greatest -knowledge and diligent watchfulness can do in an idle kind of life. - -9. Diligent labour mortifieth the flesh, and keepeth under its -luxurious inclinations, and subdueth that pride, and lust, and brutish -sensuality which is cherished by an idle life. - -10. Lastly, It is God's appointed means for the getting of our daily -bread; and as it is a more real honour to get our bread ourselves, -than to receive it by the gift of our friends or parents, so is it -more comfortable to a well-informed mind. We may best believe that we -have our food and provisions in mercy, and that they shall be blest to -us, when we have them in God's appointed way; who hath said, "If any -man will not work, neither should he eat," 2 Thess. iii. - -_Direct._ II. As labour is thus necessary, so understand how needful a -stated calling is, for the right performance of your labours. A calling -is a stated ordinary course of labour. This is very needful for these -reasons: 1. Out of a calling a man's labours are but occasional, or -unconstant, and so more time is spent in idleness than in labour. 2. A -man is best skilled in that which he is used to. 3. And he will be best -provided for it with instruments and necessaries. 4. Therefore he doth -it better than he could do another work, and so wrongeth not others, but -attaineth more the ends of his labour. 5. And he doth it more easily; -when a man unused, and unskilled, and unfurnished, toileth himself much -in doing little. 6. And he will do his work more orderly, when another -is in continual confusion, and his business knoweth not its time and -place, but one part contradicts another. Therefore some certain calling -or trade of life is best for every man. - -_Quest._ I. May not a man have a calling consisting of occasional, -uncertain works? _Answ._ He that can have no better, may do thus; so -be it they are consistent works which he is able for: as a footman may -go of various errands, and a day-labourer may do many sorts of works; -but great variety will be a great inconvenience to him. - -_Quest._ II. May a man have divers trades or callings at once? _Answ._ -Yes, no doubt, if it be for the common good, or for his own, and no -injury to any other; nor so inconsistent, as that one shall make him -unfaithful in the other; then God forbids it not. - -The question, Whether a man may change his calling, I answered before, -chap. iii. direct. x. - -_Direct._ III. Think not that a calling can be lawful when the work of -it is sin; nor that you, or your labour, or your gain, in an unlawful -calling, shall be blest. An unlawful act is bad enough; but an -unlawful calling is a life of sin. To make sin a man's trade, and -work, and living, is a most horrid, desperate course of life. As -mercenary soldiers, that for their pay will fight against authority, -right, or innocency, and murder men for half a crown a day: and those -that live by cheating, stealing, oppressing, whoring, or by resetting -such; or upon the sin of such: or of drunkards, gamesters, or other -sensual vices, which they knowingly and willingly maintain. - -_Direct._ IV. Think not that because a work is lawful, that therefore -it is lawful to make a calling of it. It is lawful to jest in time and -measure, but not lawful to be a jester as a trade of life. If in some -cases it should prove lawful to act a comedy or tragedy, it it will -not follow, that therefore it is lawful to be by trade a stage-player: -if a game at cards or dice may be in some cases lawful, it follows -not, that it is lawful to be a gamester by trade. The like I may say -of many others. - -_Direct._ V. It is not enough that the work of your calling be lawful, -nor that it be necessary, but you must take special care also that it -be safe, and not very dangerous to your souls. The calling of a -vintner and ale-seller is lawful and needful; and yet it is so very -dangerous that (unless it be in an extraordinary place or case) a man -that loveth his soul should be loth to meddle with it, if he can have -a safer to get his bread by. They get so little by sober people, and -their gain dependeth so much upon men's sin, that it is a constant -temptation to them to be the maintainers of it. And frail man, that -can so hardly stand on firm ground, should be loth for a little money -to walk still upon the ice, and to venture his soul in a life of such -temptations; for it is twenty to one but they will prevail. - -_Direct._ VI. The first and principal thing to be intended in the -choice of a trade or calling for yourselves or children, is the -service of God, and the public good; and therefore _(caeteris paribus)_ -that calling which most conduceth to the public good is to be -preferred. The callings most useful to the public good are the -magistrates, the pastors, and teachers of the church, schoolmasters, -physicians, lawyers, &c. husbandmen (ploughmen, graziers, and -shepherds); and next to them are mariners, clothiers, booksellers, -tailors, and such other that are employed about things most necessary -to mankind; and some callings are employed about matters of so little -use, (as tobacco-sellers, lace-sellers, feather-makers, -periwig-makers, and many more such,) that he that may choose better, -should be loth to take up with one of these, though possibly in itself -it may be lawful. It is a great satisfaction to an honest mind, to -spend his life in doing the greatest good he can; and a prison and -constant calamity to be tied to spend one's life in doing little good -at all to others, though he should grow rich by it himself. - -_Direct._ VII. When two callings equally conduce to the public good, and -one of them hath the advantage of riches, and the other is more -advantageous to your souls, the latter must be preferred; and next to -the public good, the soul's advantage must guide your choice: as suppose -that a lawyer were as profitable to the public good as a divine, and -that it is the way to far more wealth and honour; yet the sacred calling -is much more desirable for the benefit of your souls; because it is an -exceeding great help, to be engaged by our callings to have the word and -doctrine of Christ still before us, and in our minds and mouths; when -others must be glad to be now and then exercised in it, when their -hearts are cooled by the frequent and long diversions of their worldly -business; so that our calling and work is to an honest heart a continual -recreation, and preserving, and edifying help to grace. So a -schoolmaster's calling is usually but poor and very painful, requiring -much close attendance; but yet it is of so great use to the common good, -and alloweth the mind so much leisure and advantage to improve itself in -honest studies, that it is fitter to be chosen and delighted in by a -well-tempered mind, than richer and more honoured employments. It is -sweet to be all day doing so much good. - -_Direct._ VIII. If it be possible, choose a calling which so -exerciseth the body, as not to overwhelm you with cares and labour, -and deprive you of all leisure for the holy and noble employments of -the mind; and which so exerciseth your mind, as to allow you some -exercise for the body also. 1. That calling which so taketh up body -and mind, as neither to allow you commixed thoughts of greater things, -nor convenient intermissions for them, is a constant snare and prison -to the soul; which is the case of many who plunge themselves into more -and greater business than they can otherwise despatch; and yet are -contented to be thus continually alienated in their minds from God and -heaven, to get more of the world. Many poor labourers (as clothiers, -tailors, and other such) can work with their hands, and meditate or -discourse of heavenly things without any hinderance of their work; -when many men of richer callings have scarce room for a thought or -word of God or heaven all day. 2. On the contrary, if the body have -not also its labour as well as the mind, it will ruin your health, and -body and mind will both grow useless. - -_Direct._ IX. It is lawful and meet to look at the commodity of your -calling in the third place (that is, after the public good, and after -your personal good of soul and bodily health). Though it is said, -Prov. xxiii. 4, "Labour not to be rich;" the meaning is, that you make -not riches your chief end: riches for our fleshly ends must not -ultimately be intended or sought. But in subordination to higher -things they may; that is, you may labour in that manner as tendeth -most to your success and lawful gain: you are bound to improve all -your Master's talents; but then your end must be, that you may be the -better provided to do God service, and may do the more good with what -you have. If God show you a way in which you may lawfully get more -than in another way, (without wrong to your soul, or to any other,) if -you refuse this, and choose the less gainful way, you cross one of the -ends of your calling, and you refuse to be God's steward, and to -accept his gifts, and use them for him when he requireth it; you may -labour to be rich for God, though not for the flesh and sin. - -_Direct._ X. It is not enough that you consider what calling and -labour is most desirable, but you must also consider what you or your -children are fittest for, both in mind and body. For that calling may -be one man's blessing, which would be another's misery and undoing. A -weak body cannot undergo those labours that require strength; and a -dull and heavy mind and wit, cannot do the works which require great -judgment and ingenuity.[571] It hath been the calamity of the church, -and undoing of many ministers themselves, that well-meaning parents -out of love to the sacred work of God, have set their children to be -ministers that were unfit for it; and many self-conceited persons -themselves are ready to thrust themselves into that holy office, when -they have some inconsiderable smattering knowledge, and some poor -measure of gifts, overvalued by themselves, that know not what is -required to so great a work. Be sure that you first look to the -natural ingenuity of your children, (or yourselves,) and then to their -grace and piety; and see that none be devoted to the ministry that -have not naturally a quickness of understanding, and a freedom of -expression, unless you would have him live upon the ruin of souls, and -wrong of the church and work of God; and turn an enemy to the best of -his flock, when he seeth that they value him but as he deserves: and -let none be so unwise as to become a preacher of that faith, and love, -and holiness, which he never had himself. And even to the calling of a -physician none should be designed that have not a special ingenuity, -and sagacity, and natural quickness of apprehension; unless he should -make a trade of killing men; for it is a calling that requireth a -quick and strong conjecturing ability, which no study will bring a man -that hath not a natural acuteness and aptitude thereto. Thus also as -to all other callings, you must consider, not only the will of the -child or parents, but their natural fitness of body and mind. - -_Direct._ XI. Choose no calling (especially if it be of public -consequence) without the advice of some judicious, faithful persons of -that calling. For they are best able to judge in their own profession. -Never resolve on the sacred ministry without the advice of able -ministers: resolve not to be a physician, but by the counsel of -physicians; and so of the rest: for abundance of persons ignorantly -conceit themselves sufficient, that are utterly insufficient; and so -live all their days, as wrongs and burdens unto others, and in sin and -misery to themselves. - -_Direct._ XII. If thou be called to the poorest laborious calling, do -not carnally murmur at it, because it is wearisome to the flesh, nor -imagine that God accepteth the less of thy work and thee: but -cheerfully follow it, and make it the matter of thy pleasure and joy -that thou art still in thy heavenly Master's service, though it be -about the lowest things: and that he who knoweth what is best for -thee, hath chosen this for thy good, and trieth and valueth thy -obedience to him the more, by how much the meaner work thou stoopest -to at his command. But see that thou do it all in obedience to God, -and not merely for thy own necessity; thus every servant must serve -the Lord in serving their masters, and from God expect their chief -reward, Col. iii. 22-24; Eph. vi. 6, 7. - - - _Tit._ 2. _Directions against Idleness and Sloth._ - -[Sidenote: What sloth and idleness is.] - -Here I must show you what idleness and sloth is, and what are the -signs of it; and then give you directions how to conquer it. Sloth -signifieth chiefly the indisposition of the mind and body; and -idleness signifieth the actual neglect or omission of our duties. -Sloth is an averseness to labour, through a carnal love of ease, or -indulgence to the flesh. This averseness to labour is sinful, when it -is a voluntary backwardness to that labour which is our duty. Sloth -showeth itself, 1. In keeping us from our duty, and causing us to -delay it, or omit it: and, 2. In making us to do it slowly and by the -halves: and both these effects are called idleness, which is the -omission or negligent performance of our duties through a -flesh-pleasing backwardness to labour. - -[Sidenote: What it is not.] - -By this you may see, 1. That it is not sloth or sinful idleness to -omit a labour which we are unable to perform: as for the sick, and -aged, and weak to be averse to labour through the power of an -unresistible disease or weakness; or when nature is already wearied by -as much labour as it can bear. 2. Or when reason alloweth and -requireth us to forbear our usual labour for our health, or for some -other sufficient cause. 3. Or when we are unwillingly restrained and -hindered by others; as by imprisonment, or denial of opportunity: as -if the magistrate forcibly hinder a preacher, or physician, or lawyer -from that which otherwise he should do. 4. Or if a mistake or sinful -error only keep a man from his labour, it is a sin, but not this sin -of sloth; so also if any sensual vice or pleasure besides this love of -ease take him off. 5. If it be a backwardness only to such labour as -is no duty to us, it is but a natural and not a vicious sloth. But -involuntary averseness to the labour of our duty through indulgence of -fleshly ease, is the sinful sloth or laziness which we speak of. - -[Sidenote: The aggravations of it.] - -Sloth and idleness thus described is a sin in all; but a far greater -sin in some than in others.[572] And you may thus know what sloth it -is that is the most sinful. 1. The more sloth is subjected in the mind -itself, and the less it is subjected in the body, the greater is the -sin. For the mind is the nobler part, and immediate seat of sin. 2. -The smaller the bodily distempers or temptations are which seduce the -mind, the greater is the sin; for it shows the mind to be the more -corrupted and tainted with the disease of sloth. He that is under an -unresistible indisposition of body, sinneth not at all (unless as he -voluntarily contracted that disease). But if the body's indisposition -to labour be great, but yet not unresistible, it is a sin to yield to -it; but so much the smaller sin, _caeteris paribus_, as the bodily -disease is greater. He that hath some scorbutical lassitude, or -phlegmatic heaviness and dulness, doth sin if he strive not against it -as much as he can, and as in reason he should: it is not every bodily -indisposition that will excuse a man from all labour, as long as he is -able to labour notwithstanding that disease; but if the disease be -great, so that he resisteth his lassitude with a great deal of labour, -the sin is the less: but he that hath a body sound and able, that hath -no disease to indispose him, sinneth most of all if he be slothful, as -showing the most corrupted mind. 3. He is most sinfully slothful who -is most voluntarily slothful. As he that endeavoureth least against -it, and he that most loveth it, and would not leave it; and he that is -least troubled at it, and least repenteth and lamenteth it, and -contriveth to accommodate his sloth. 4. The sloth is, _caeteris -paribus_, the worst, which most prevaileth to the omission or -negligent performance of our duty; but that sloth which doth but -indispose us, but is so far conquered by our resistance, as not to -keep us from our duty, or not much and often, is the smaller sin. 5. -That is the most sinful sloth, _caeteris paribus_, which is against the -greatest duties: to be backward to the most holy duties, (as praying, -and hearing or reading the word of God, &c.) or to duties of public -consequence, is a greater sin than to be lazily backward to a common, -toilsome work. 6. That is the most sinful sloth and idleness which is -committed against the greatest motives to labour and diligence: -therefore, in that respect, a poor man's sloth is more sinful than a -rich man's, because he is under the pressure of necessity; and in -another respect the rich man's sloth is worst, because he burieth the -greatest talents, and is idle when he hath the greatest wages. A man -that hath many children sinneth more than another by his idleness, -because he wrongeth them all whom he must provide for. A magistrate or -pastor of the church doth sin more incomparably than common people, if -they be slothful; because they betray the souls of men, or sin against -the good of many. As it is a greater sin to be lazy in quenching a -fire in the city, than in a common, needless business; so it is a -greater sin to be slothful in the working out our salvation, and -making our calling and election sure, when God, and Christ, and -heaven, and hell are the motives to rouse us up to duty, and when the -time is so short, in which all our work for eternity must be done, I -say, it is a far greater sin, than to be slothful when only corporal -wants or benefits are the motives which we resist. Yet indeed the will -of God is resisted in all, who forbiddeth us to be "slothful in -business," Rom. xii. 11. - -[Sidenote: The signs of sloth.] - -Sloth is a thing that is easily discerned: the signs of it are, 1. -When the very thought of labour is troublesome and unpleasing, and -ease seems sweet. 2. When duty is omitted hereby and left undone. 3. -When the easy part of duty is culled out, and the harder part is cast -aside. 4. When the judgment will not believe, that laborious duty is a -duty at all. 5. When that which you do, is done with an ill will, and -with a constant weariness of mind, and there is no alacrity or -pleasure in your work. 6. When you do no more in much time, than you -might do in less, if you had a willing, ready mind. 7. When the -backward mind is shifting it off with excuses, or finding something -else to do, or at least delaying it. 8. When you choose a condition of -greater ease and smaller labour, before a laborious condition of life -which in other respects is better for you. As when a servant had -rather live in an ungodly family where there is more ease (and -fulness) to be had, than in a place of greatest advantage for the -soul, where there is more labour (and want). 9. When little -impediments discourage or stop you. "The slothful saith, there is a -lion in the way," Prov. xxvi. 13; xxii. 13. "His way is an hedge of -thorns," Prov. xv. 19. "He will not plough by reason of cold," Prov. -xx. 4. 10. When you make a great matter of a little business. It -cannot be done but with such preparation, and so much ado, that shows -a slothful mind in the doer. Even the "putting his hand to his mouth," -and "pulling it out of his bosom," is a business with the sluggard; -that is, he maketh a great matter of a little one, Prov. xxvi. 15; -xix. 24. 11. Lastly, The fruits of slothfulness use to detect it, in -soul, and body, and estate; for it corrupteth, impoverisheth, and -ruineth all. The weeds of his field or garden, the vices of his soul, -the sins of his life, the duties omitted, or sleepily performed, the -disorders of his family or charge, and usually, or oft, his poverty, -do detect him, Prov. xxiv. 30; xii. 24, 27.[573] - -By this much it is easy to discern the impudent folly of the quakers -and some ignorant rustics, that rail against magistrates and ministers -for living idly, because they do not plough or thrash, or use some -mechanic trade or labour; as if the labour of their highest calling -were no labour, but mere idleness. Thus proud men speak evil of that -which they understand not! Had they tried it, they would have found -that the work of a faithful minister is further distant from idleness -than a thrasher is. Doth not Christ and the Holy Ghost oft call them -"labourers, fellow-labourers with Christ, and workmen, and their work -a labour?" Luke x. 27; 1 Cor. iii. 9; 1 Tim. v. 17, 18; 2 Tim. ii. 15; -Matt. x. 10; 1 Cor. iii. 13-15; ix. 1; Eph. iv. 12; Phil. ii. 30. - -Hence also you may see, 1. That though all that can must labour, yet -there is great diversity of labours; and all men are not to do the -same work. Magistrates, and pastors, and lawyers, and physicians, must -labour diligently; but they are not all bound to plough, and thrash, -and use the more servile labours of their inferiors. 2. That every man -must labour in the works of his own calling, "and do his own -business," 1 Thess. iv. 11; 2 Thess. iii. 11; and take that for the -best employment for him, which God doth call him to, and not presume -to step out of his place, and take the work of other men's callings -out of their hands. 3. That a man that is paid for his labour by -another, (as lawyers, physicians, schoolmasters, servants,) do rob -them by their idleness, when they withhold from them any part of that -which they are paid for. - -_Direct._ I. The first help against sloth, is to be well acquainted with -the greatness of the sin. For no wonder if it be committed by them that -think it small. First, therefore, I shall tell you what it is. - -1. God himself reckoneth it with heinous sins. "Pride, fulness of -bread, and abundance of idleness," Ezek. xvi. 49, (the very character -of the debauched part of the gentry,) is said to have been Sodom's -sin, that was consumed with fire from heaven. And the Thessalonians -were forbidden to keep company with such as lived disorderly and did -not work.[574] - -2. Idleness is a temporary destruction (as to their use) of all the -faculties of mind and body which should be exercised. It is contrary -to nature; for nature made our faculties for use. You bury yourselves -alive. If it be a sin to hide God's lesser talents, what is it to bury -ourselves and all our powers? If it be pity to see a dead man, because -he is unuseful to the world; is it not pity and shame to see one -voluntarily dead, that maketh himself useless by his sloth? Should not -the church-yard be the dwelling of the slothful, that he may be -nearest them in place that he is nearest to in quality? - -3. Idleness and sloth are consumers of all the mercies of God. You are -the barren ground where he soweth his seed, and none comes up. You -return him but a crop of thorns and briers, and such ground is "nigh to -cursing" (the final curse); "whose end is to be burned," Heb. vi. 8. -Doth God daily feed, and clothe, and keep you, and protect and support -you, and teach and warn you, and all for nothing? Is idleness that for -which he hired you? Will you accuse your Maker of so great imprudence, -and your Redeemer of more, as if he created and redeemed you to do -nothing, or that which is as bad or worse than nothing? He calleth to -you, "Why stand you idle?" Matt. xx. 3, 6. And it is a terrible sentence -that such shall receive, "Thou wicked and slothful servant; cast the -unprofitable servant into outer darkness," &c. Matt. xxv. 26. - -4. Idleness is a robbing God, who is the Lord of us and all our -faculties, and all our service is his due. You rob him of the honour -and service that you might have done him by your diligence. - -5. And it is a robbing yourselves of all the good to soul or body, -which by your labour and industry you might have got. The slothful man -lieth wishing till he perish, Prov. xxi. 25.[575] - -6. And it is a robbing of the commonwealth, and of all those to whom -your labours, or the fruit of them, was due. You are burdens to the -commonwealth, like drones in the hive, Col. iii. 22. - -7. Slothfulness is a great consumer of time (as is showed, chap. v.) -You lose not only all the time when duty is omitted, but much of the -time in which you perform it, while you rid no work, and do it as if -you did it not. He that goeth but a mile an hour, loseth his time, -though he be still going, even as much as he that goeth two miles one -hour and sits still the next. Oh what abundance of their lives do idle -persons lose! When time is gone, they will better understand the -greatness of their sin and loss, that now make light of it. - -8. Idleness is not a single sin, but a continued course of sinning: an -idle person is sinning all the while he is idle; and that is with some -a great part of their lives: and therefore it is the greater, because -the continuance showeth that it is not effectually repented of. - -9. Idleness is a destroyer of grace, and gifts, and natural parts; -they will rust for want of use. "The slothful is brother to the great -waster," Prov. xviii. 9. Weeds will grow up and choke the fruit. - -10. Idleness and sloth is a fruit of flesh-pleasing; and so cometh -from the most pernicious vice. It is but to please the flesh that one -is drunk, and another gluttonous, and another a fornicator, and -another covetous; and your idleness and sloth is but pleasing the same -flesh in another way, which is forbidden as well as those. "And if ye -live after the flesh ye shall die," Rom. viii. 13. - -11. It is a strengthening the flesh against the Spirit, by indulging -it in its ease and sloth; and maketh it not only unruly and -unserviceable, but masterly and earnest for its own desires. - -12. Idleness is the mother and nurse of many heinous sins. 1. It -cherisheth lust, and draweth people to fornication, which hard labour -would have much prevented. 2. It is the time for foolish sports, and -vanity, and wantonness, and excess of riot, and all the mischiefs -which use to follow it. 3. It is the time for idle talk, and meddling -with other folk's matters: and therefore Paul reprehendeth the idle as -busy-bodies, or meddlers with matters that concern them not, and -twattlers, and tale-carriers, 2 Thess. iii. 11: 1 Tim. v. 13; 1 Thess. -iv. 11.[576] They that do not what they should, will be doing what -they should not. 4. It is the time for gluttony, and drunkenness, and -gaming, and all other sensuality. 5. Yea, it is the time for seditions -and rebellions; as in armies it is the time for mutinies. - -13. Idleness is the season of temptation: it is Satan's seed-time. It -is then that he hath opportunity to tempt men to malice, revenge, and -all other villany that is committed. - -14. Idleness is "a disorderly walking," 2 Thess. iii. 10, 11; out of the -way that God hath appointed us to eat our bread in, and receive his -blessing in. The large description of a virtuous woman, Prov. xxxi. 10, -to the end, is worthy to be studied by the slothful. "She seeketh wool -and flax, and worketh willingly with her hands. She is like the -merchant's ships; she bringeth her food from afar. She riseth also while -it is yet night, and giveth meat to her household, and a portion to her -maidens. She considereth a field and buyeth it: with the fruit of her -hands she planteth a vineyard. She girdeth her loins with strength, and -strengtheneth her arms. She perceiveth that her merchandise is good: her -candle goeth not out by night. She layeth her hands to the spindle, and -her hands hold the distaff. She stretcheth out her hand to the poor, -yea, she reacheth forth her hand to the needy. She is not afraid of the -snow for her household: for all her household are clothed with -scarlet.--She looketh well to the ways of her household, and eateth not -the bread of idleness."[577] I desire our ladies and gentlewomen, that -take this pattern to be below them, to remember that it was not a -ploughman, but a king, and that the greatest that ever Israel had, that -gave this counsel as received from his mother: who concludeth, ver. 30, -31, "Favour is deceitful, and beauty is vain: but a woman that feareth -the Lord, she shall be praised. Give her of the fruit of her hands; and -let her own works praise her in the gates." But if our gallants should -have no meat or clothing but what were the fruit of their hands, it -would make a foul change in their garb and diet! And if their own works -must be the matter of their praise, instead of the names of their -ancestors, arms, lands, and titles, it would also make a foul change in -their honours![578] - -15. Idleness usually bringeth poverty; and it is a just and merciful -chastisement of God to cure the sin: but such can have little comfort -in their wants; nor expect that others should pity them, as they would -do the diligent. Yea, many, when by idleness they are brought to -poverty, by poverty are brought to murmuring and stealing, to the ruin -both of soul and body, and family and reputation. - -16. Idleness is a murderer of the body. Gluttony and idleness kill -most of the world before their time: no two sins more constantly bring -this curse along with them. - -17. Idleness maketh thee the shame of the creation. Seest thou not how -all the world is in action? how the sun runneth his course for thee, -the waters flow, the ground bringeth forth, thy cattle labour for -thee; and all things that are most excellent, are most active; and all -things that are most unactive, are most vile, and dead, and drossy. -The Scripture sendeth the slothful even to the ant to learn to labour, -Prov. vi. 6. And shall the ant, the bee, and every creature be -witnesses against thee to condemn thy sloth? - -18. Lastly, idleness disableth you from doing good to others: you should -"work with your own hands, that you may have to give to him that -needeth," Eph. iv. 28. Or if you give out of your superfluity that which -cost you no labour, it is not so much to your honour or comfort, as if -you were purposely thrifty and laborious to do good; he that pleaseth -his flesh with ease and fulness, and giveth his leavings (how much -soever) to the poor, will never have that comfort and evidence of God's -acceptance and grace in it, as he that pampereth not his flesh by his -abundance, but giveth that to the poor which he getteth with his -diligence, and which he denieth to his inordinate desires. - -_Direct._ II. Those persons must be extraordinary watchful against -this sin of idleness, whose constitutions, unhappy educations, -condition of life, or company, do most strongly tempt them to it. It -is a sin that some have but little temptation to in comparison of -others: and some have need of a great deal of care and resolution to -escape it. 1. Those are most subject to this sin who have a phlegmatic -constitution, or dulness of spirits, or other bodily indisposition to -cherish it: such therefore should strive the more against it, and not -give way to any sloth which they are able to resist. Though their -bodies are like a dull or tired horse, they must use the rod and spur -the more. Such heavy persons are more given to sleep than others are; -and yet they may resist it and rise early if they will, though they -have a greater sluggishness than others to overcome. So though they -are more undisposed to labour than more active persons are, yet if -they will do their best, they may go as far as their strength of body -will enable them. And this they should the rather strive to do, -(unless they have a disease that labour is hurtful to,) because that -custom doth much to the increasing or decreasing their bodily -undisposedness, and labour is the most effectual means to cure them of -that fleshly heaviness which unfitteth them for their labour.[579] - -2. Those that have been unhappily bred up in idleness, have great cause -to repent of their sinful life that is past, and to be doubly diligent -to overcome this sin: if their parents have so far been their enemies, -they should not continue enemies to themselves. Though usually the -children of the rich and proud have this for their peculiar original -sin, and are very unhappy in their parentage and education in comparison -of the children of wise, and humble, and industrious parents, yet their -own understanding and willingness, by the help of grace, may overcome -it. If your parents had trained you up to live by stealing, could not -you leave it if you will, when you come to know that God forbiddeth it? -so though they have bred you up in idleness, and done their part to undo -you both in soul and body, to make your souls a sty for sin, and your -bodies a skinful of diseases, yet if you will do your part you may be -recovered, at least as to your souls; and custom may conquer the fruits -of custom. You cannot do worse than to go on, and spend the rest of your -life in sin. If you had been still-born, or murdered in your infancy, it -had been no sin for you to have lain idle in the common earth; but to -teach a living soul to be idle, and to train up the living to a -conformity to the dead, (save only that they eat, and spend, and sin, -and carry their ornaments on their backs, when the dead have theirs for -a standing monument,) this was great cruelty and treachery in your -parents: but you must not therefore be as cruel and treacherous against -yourselves.[580] - -3. Those that abound in wealth, and have no need to labour for any -bodily provisions, should be especially watchful against this sin. -Necessity is a constant spur to the poor (except those that live upon -begging, who are the second rank of idle persons in the land); but the -rich and proud are under a continual temptation to live idly; for they -need not rise early to labour for their bread; they need not work hard -for food or raiment; they have not the cries of their hungry children -to rouse them up; they have plenty for themselves and family without -labour, and therefore they think they may take their ease. But it is a -sad case with poor souls, when the commands of God do go for nothing -with them; or cannot do as much to make them diligent as poverty or -want could do; and when God's service seemeth to them unworthy of -their labour, in comparison of their own. It may be, God may bring you -unto a necessity of labouring for your daily bread, if you so ill -requite him for your plenty. But it is better that your idleness were -cured by grace, than by necessity: for when you labour only for your -own supplies, your own supplies are your reward; but when you labour -in true obedience to God, it is God that will reward you, Col. iii. -23, 24. I do, with very much love and honour, think of the industrious -lives of some lords and ladies that I know, who hate idleness and -vanity, and spend their time in diligent labours suitable to their -places. But it is matter of very great shame and sorrow, to think and -speak of the lives of too great a number of our gallants: to how -little purpose they live in the world! If they take a true account of -their lives, (as God will make them wish they had done, when he calls -them to account,) how many hours, think you, will be found to have -been spent in any honest labour, or diligent work that is worthy of a -christian, or a member of the commonwealth! in comparison of all the -rest of their time, which is spent in bed, in dressing, in ornaments, -in idle talk, in playing, in eating, in idle wanderings and visits, -and in doing nothing, or much worse?[581] How much of the day doth -idleness consume in comparison of any profitable work! Oh that God -would make such know in time, how dreadful a thing it is thus to -imitate Sodom that was punished with the vengeance of eternal fire, -Ezek. xvi. 49; Jude 7, instead of imitating Christ. As for idle -beggars, they read not books, and therefore I shall not write for -them: they are in this more happy than the idle gentry, that the law -compelleth them to work, and leaveth them not to themselves. - -4. Those persons that live in idle company have special cause to fear -this sin; for such will entangle you in idleness, and greatly hinder -you from conscionable diligence. - -5. Those servants that live in great men's houses, and are kept more -for pomp and state than service, having little to do, should specially -take heed of the sin of idleness. Many such take it for their -happiness to live idly, and take that for the best service where they -have least work. But have you nothing to do for yourselves, for soul -nor body? If you have leisure from your master's service, you should -thankfully improve it in God's service and your own. - -_Direct._ III. Settle yourselves in a lawful calling, which will keep -you under a necessity of ordinary and orderly employment. As we -cannot so easily bring our minds to a close attendance upon God, in -the week days when we have our common business to divert us, as we can -do on the Lord's day which is purposely set apart for it, and in which -we have the use of his stated ordinances to assist us; even so a man -that is out of a stated course of labour cannot avoid idleness so well -as he that hath his ordinary time and course of business to keep him -still at work. It is a dangerous life to live out of a calling. - -_Direct._ IV. Take heed of excess of meat, and drink, and sleep; for -these drown the senses, and dull the spirits, and load you with a -burden of flesh or humours, and greatly undispose the body to all -diligent, useful labours: a full belly and drowsy brain are unfit for -work. It will seem work enough to such, to carry the load of flesh or -phlegm which they have gathered. A pampered body is more disposed to -lust and wantonness, than to work. - -_Direct._ V. A manlike resolution is an effectual course against sloth. -Resolve and it will be done. Give not way to a slothful disposition. Be -up and doing: you can do it if you do but resolve. To this end, be never -without God's quickening motives (before mentioned) on your minds. Think -what a sin and shame it is to waste your time; to live like the dead; to -bury a rational soul in flesh; to be a slave to so base a thing as -sloth; to neglect all God's work while he supporteth and maintaineth -you, and looketh on; to live in sloth, with such miserable souls, so -near to judgment and eternity. Such thoughts well set home will make you -stir, when a drowsy soul makes an idle body. - -_Direct._ VI. Take pleasure in your work, and then you will not be -slothful in it. Your very horse will go heavily where he goeth -unwillingly, and will go freely when he goeth thither where he would -be. Either your work is good or bad: if it be bad, avoid it; if it be -good, why should you not take pleasure in it? It should be pleasant to -do good. - -_Direct._ VII. To this end be sure to do all your work as that which -God requireth of you, and that which he hath promised to reward; and -believe his acceptance of your meanest labours which are done in -obedience to his will. Is it not a delightful thing to serve so great -and good a Master, and to do that which God accepteth and promiseth to -reward? This interest of God in your lowest, and hardest, and -servilest labour, doth make it honourable, and should make it sweet. - -_Direct._ VIII. Suffer not your fancies to run after sensual, vain -delights; for these will make you weary of your callings. No wonder if -foolish youths be idle, whose minds are set upon their sports; nor is -it wonder that sensual gentlemen live idly, who glut themselves with -corrupting pleasures. The idleness of such sensualists is more -unexcusable than other men's, because it is not the labour itself that -they are against, but only such labour as is honest and profitable: -for they can bestow more labour in play, or dancing, or running, or -hunting, or any vanity, than their work required; and it is the folly -and sickness of their minds that is the cause, and not any disability -in their bodies: the busiest in evil are slothfullest to good. - -_Direct._ IX. Mortify the flesh, and keep it in an obedient dependence -on the soul, and you will not be captivated by sloth. For idleness is -but one way of flesh-pleasing: he that is a sensual slave to his -flesh, will please it in the way that it most desireth; one man in -fornication, and another in ambition, and another in ease; but he that -hath overcome and mortified the flesh, hath mastered this with the -rest of its concupiscence. - -_Direct._ X. Remember still that time is short, and death makes haste, -and judgment will be just, and that all must be judged according to -what they have done in the body; and that your souls are precious, and -heaven is glorious, and hell is terrible, and work is various and -great, and hinderances are many; and that it is not idleness, but -labour, that is comfortable in the reviews of time; and this will -powerfully expel your sloth. - -_Direct._ XI. Call yourselves daily or frequently to account how you -spend your time, and what work you do, and how you do it. Suffer not -one hour or moment so to pass, as you cannot give your consciences a -just account of it. - -_Direct._ XII. Lastly, watch against the slothfulness of those that -are under your charges as well as against your own: some persons of -honour and greatness are diligent themselves, and bestow their time -for the service of God, their king and country, and their souls and -families (and I would we had more such): but if, in the mean time, -their wives and children and many of their servants spend most of the -day and year in idleness, and they are guilty of it, for want of a -thorough endeavour to reform it, their burden will be found greater at -last than they imagined. In a word, though the labour and diligence of -a believing saint, and not that of a covetous worldling, is it that -tends to save the soul, and diligence in doing evil is but a making -haste to hell; yet sloth in itself is so great a nourisher of vice, -and deadly an enemy to all that is good; and idleness is such a course -and swarm of sin, that all your understandings, resolution, and -authority, should be used to cure it in yourselves and others. - - - _Tit._ 3. _Directions against Sloth and Laziness in - Things Spiritual: and for Zeal and Diligence._ - -Zeal in things spiritual is contrary to sloth, and coldness, and -remissness; and diligence is contrary to idleness. Zeal is the fervour -or earnestness of the soul:[582] its first subject is the will and -affections, excited by the judgment; and thence it appeareth in the -practice. It is not a distinct grace or affection, but the vigour and -liveliness of every grace, and their fervent operations. - -[Sidenote: The kinds of false zeal.] - -_Direct._ I. Be sure that you understand the nature and use of zeal -and diligence, and mistake not a carnal, degenerate sort of zeal, for -that which is spiritual and genuine. 1. There is a zeal, and activity -merely natural, which is the effect of an active temperature of body. -2. There is an affected zeal, which is hypocritical, about things that -are good; when men speak, and make an outward stir, as if they were -truly zealous, when it is not so. 3. There is a selfish zeal: when a -proud and selfish person is fervent in any matter that concerneth -himself; for his own opinions, his own honour, his own estate, or -friends, or interest, or any thing that is his own. 4. There is a -partial, factious zeal:[583] when error, or pride, or worldliness hath -engaged men in a party, and they think it is their duty or interest at -least, to side with the sect or faction which they have chosen, they -will be zealous for all the opinions and ways of their espoused party. -5. There is a superstitious, childish, carnal zeal, for small, -indifferent, inconsiderable things: like that of the Pharisees (and -all such hypocrites) for their washings, and fastings, and other -ceremonious observances. 6. There is an envious, malicious zeal, -against those that have the precedency, and cross your desires, or -cloud your honour in the world, or that contradict you in your -conceits and ways: such is that at large described, James iii. 7. -There is a peevish, contentious, wrangling zeal, which is assaulting -every man who is not squared just to your conceits. 8. There is a -malignant zeal, against the cause and servants of the Lord, which -carrieth men to persecute them. See that you take not any of these, or -any such like, for holy zeal. - -[Sidenote: The mischiefs of false zeal.] - -If you should so mistake, these mischiefs would ensue: 1. Sinful zeal -doth make men doubly sinful: as holy zeal is the fervency of our -grace, so sinful zeal is the intention and fervency of sin. 2. It is -an honouring of sin and Satan: as if sin were a work, and Satan a -master, worthy to be fervently and diligently followed. 3. It is the -most effectual violent way of sinning, making men do much evil in a -little time; and making them more mischievous and hurtful to others, -than other sinners are. 4. It blindeth the judgment, and maketh men -take truth for falsehood, and good for evil, and disableth reason to -do its office. 5. It is the violent resister of all God's means; and -teacheth men to rage against the truth that should convince them: it -stops men's ears, and turns away their hearts from the counsel which -would do them good. 6. It is the most furious and bloody persecutor of -the saints, and church of Jesus Christ:[584] it made Paul once -exceeding mad against them, Acts xxvi. 10, 11, and "shut them up in -prison, and punish them in the synagogues, and compel them to -blaspheme, and persecute them even unto strange cities, and vote for -their death." Thus "concerning zeal he persecuted the church," Phil. -iv. 6. 7. It is the turbulent disquieter of all societies; a destroyer -of love; a breeder and fomenter of contention; and an enemy to order, -peace, and quietness. 8. It highly dishonoureth God, by presuming to -put his name to sin and error, and to entitle him to all the -wickedness it doth. Such zealous sinners commit their sin as in the -name of God, and fight against him ignorantly by his own (pretended or -abused) authority.[585] 9. It is an impenitent way of sinning: the -zealous sinner justifieth his sin, and pleadeth reason or Scripture -for it, and thinking that he doth well, yea, that he is serving God -when he is murdering his servants, John xvi. 2. 10. It is a -multiplying sin, and maketh men exceeding desirous to have all others -of the sinner's mind: the zealous sinner doth make as many sin with -him as he can. - -Yea, if it be but a zeal for small and useless things, or about small -controversies or opinions in religion; 1. It showeth a mind that is -lamentably strange to the tenor of the gospel, and the mind of Christ, -and the practice of the great substantial things. 2. It destroyeth -charity and peace, and breedeth censuring and abusing others. 3. It -dishonoureth holy zeal by accident, making the profane think that all -zeal is no better than the foolish passion of deceived men. 4. And it -disableth the persons that have it to do good; even when they are -zealous for holy truth and duty, the people will think it is but of -the same nature with their erroneous zeal, and so will disregard them. - -[Sidenote: The signs of holy zeal.] - -The signs of holy zeal are these: 1. It is guided by a right judgment. -It is a zeal for truth and good, and not for falsehood and evil, Rom. -x. 2. 2. It is for God, and his church or cause, and not only for -ourselves. It consisteth with meekness, and self-denial, and -patience, as to our own concernments, and causeth us to prefer the -interest of God before our own, Numb. xii. 3; Exod. xxxii. 19; Gal. -iv. 12; Acts xiii. 9, 12. 3. It is always more careful of the -substance than the circumstances; it preferreth great things before -small; it contendeth not for small controversies to the loss or wrong -of greater truths, Matt. xxiii. 22, 23; it extendeth to every known -truth and duty, but in due proportion, being hottest in the greatest -things, and coolest in the least; it maketh men rather zealous of good -works, than of their controverted opinions, Tit. ii. 14. 4. Holy zeal -is always charitable; it is not cruel and bloody, nor of a hurting -disposition, Luke ix. 55, but is tender and merciful, and maketh men -burn with a desire to win and save men's souls, rather than to hurt -their bodies, 1 Cor. xiii.[586] Zeal against the sin is conjunct with -love and pity to the sinner, 2 Cor. xii. 21. 5. Yet it excludeth that -foolish pity which cherisheth the sin, Rev. ii. 2; 1 Kings xv. 13. 6. -True zeal is tender of the church's unity and peace; it is not a -dividing, tearing zeal: it is first "pure and then peaceable, gentle, -and easy to be entreated, full of mercy and good fruits," James iii. -17. 7. True zeal is impartial, and is as hot against our own sins, and -our children's and other relations' sins, as against another's.[587] -8. True zeal respecteth all God's commandments, and is not hot for -one, and contemptuous of another. It aimeth at perfection; and -stinteth not our desires to any lower degree. It maketh a man desirous -to be like to God, even holy as he is holy. It consisteth principally -in the fervour of our love to God; when false zeal consisteth -principally in censorious wranglings against other men's actions or -opinions: it first worketh towards good, and then riseth up against -the hindering evil. 9. It maketh a man laborious in holy duty to God, -and diligent in all his work;[588] and lieth not only in the heat of -the brain, or rigid opinions, or heat of speech. 10. It is not a -sudden flash, but a constant resolution of the soul; like the natural -heat, and not like a fever (though the feeling part is not still of -one degree); therefore it concocteth and strengtheneth, when false -zeal only vexeth and consumeth.[589] - -_Direct._ II. When you are thus acquainted with the nature of true -zeal, consider next of its excellency and singular benefits, that -there may be a love to it, and an honour of it in your hearts. To that -end consider of these following commendations of it. - -[Sidenote: The excellency of zeal and diligence.] - -1. Zeal being nothing but the fervour and vigour of every grace, hath -in it all the beauty and excellency of that grace, and that in a high -and excellent degree. If love to God be excellent, then zealous, -fervent love is most excellent. - -2. The nature of holy objects are such, so great and excellent, so -transcendent and of unspeakable consequence, that we cannot be sincere -in our estimation and seeking of them, without zeal. If it were about -riches or honours, a cold desire and a dull pursuit might serve the -turn, and well beseem us; but about God, and Christ, and grace, and -heaven, such cold desires and endeavours are but a contempt. To love -God without zeal, is not to love him, because it is not a loving him -as God.[590] To seek heaven without zeal and diligence is not to seek -it, but contemn it. To pray for salvation without any zeal, is but -hypocritically to babble, instead of praying; for no desire of Christ, -and holiness, and heaven is saving, but that which preferreth them -before all the treasures and pleasures of the world; and that which -doth so, hath sure some zeal in it; so that some zeal is essential to -every grace, as life and heat are to a man. - -3. The integrity and honesty of the heart to God consisteth much in -zeal:[591] as he is true to his friend that is zealous for him, and -not he that is indifferent and cold. To do his service with zeal is to -do it willingly, and heartily, and entirely. To do it without zeal is -to do it heartlessly, and by the halves, and to leave out the life and -kernel of the duty: it is the heart that God doth first require. - -4. Zeal is much of the strength of duty; and maketh it likeliest to -attain its end. The prayer of the faithful that is effectual must be -"fervent," Jam. v. 16. Zeal must make us importunate suitors, that -will take no denial, if we will speed, Luke xviii. 1-8. "The kingdom -of heaven suffereth violence, and the violent take it by force." We -must "strive to enter in at the strait gate, for many shall seek to -enter and not be able." Not every one that striveth is crowned, nor -every one that runneth wins the prize; but he that doth it effectually -so as to attain. No wonder if we be commanded to love God with all our -heart, and soul, and might, which is a zealous love; for this is it -that overcometh all other love, and will constrain to dutiful -obedience. As experience telleth us, it is the zealous and diligent -preacher that doth good, when the cold and negligent do but little; so -it is in all other duties; the diligent hand maketh rich, and God -blesseth those that serve him heartily with all their might.[592] - -5. Zeal and diligence take the opportunity, which sloth and negligence -let slip. They are up with the sun, and "work while it is day;" they -"seek the Lord while he may be found, and call upon him while he is -near;" they know the day of their visitation and salvation; they delay -not, but take the "accepted time." When the slothful are still -delaying and trifling, and hear not God's voice while it is "called -to-day," but "harden their hearts," and sleep with their "lamps -unfurnished," and knock not till the "door be shut."[593] They stand -and look upon their work while they should do it; they are never in -readiness, when Christ and mercy are to be entertained; they are still -putting off their duty till some other time; till time be done, and -their work undone, and they are undone for ever. - -6. Zeal and diligence are the best improvers of time and mercy; as they -delay not, but take the present time, so they loiter not, but do their -work to purpose. As a speedy traveller goeth farther in a day, than a -slothful one in many; so a zealous, diligent christian will do more for -God and his soul in a little time, than a negligent dullard in all his -life. It is a wonder to think what Augustine and Chrysostom did among -the ancients! what Calvin, and Perkins, and Whitaker, and Reignolds, and -Chamier, and many other reformed divines have done in a very little -time! and what Suarez, and Vasquez, and Jansenius, and Tostatus, and -Cajetan, and Aquinas, and many other papists, have performed by -diligence! When millions of men that have longer time, go out of the -world as unknown as they came into it; having never attained to so much -knowledge as might preserve them from the reproach of brutish ignorance, -nor so much as might save their souls from hell: and when many that had -diligence enough to get some laudable abilities, had never diligence -enough to use them to any great benefit of others or themselves. Zeal -and diligence are that fruitful, well-manured soil, where God soweth his -seed with best success; and which returns him for his mercies a -hundredfold, Matt. xiii. 8, 23; and at his coming giveth him his "own -with usury," Matt. xxv. 27, 28. But sloth and negligence are the grave -of mercies, where they are buried till they rise up in judgment against -the despisers and consumers of them. Aristotle and Plato, Galen and -Hippocrates, improvers of nature, shall condemn these slothful -neglecters and abusers of nature and grace; yea, their oxen and horses -shall be witnesses against many that served not God with any such -diligence, as these beasts served them; yea, many gallants of great -estates never did so much service for the common good in all their lives -as their very beasts have done. Their parts, their life, and all are -lost by them. - -7. Zeal and diligence are the victorious enemies of sin and Satan. -They bear not with sin: they are to it as a consuming fire is to the -thorns and briers. Zeal burneth up lust, and covetousness, and pride, -and sensuality.[594] It maketh such work among our sins, as diligent -weeders do in your gardens; it pulleth up the tares, and burneth them. -It stands not dallying with sin, nor tasting or looking on the bait, -nor disputing with and hearkening to the tempter; but casteth away the -motion with abhorrence, and abstaineth from the very appearance of -evil, and hateth the garment spotted by the flesh, and presently -quencheth the sparks of concupiscence; it chargeth home, and so -resisteth the devil that he flieth:[595] when sloth and negligence -cherish the sin, and encourage the tempter, and invite him by a cold -resistance. The vineyard of the sluggard is overgrown with nettles; -his heart swarmeth with noisome thoughts and lusts, and he resisteth -them not, but easily beareth them. If he feel sinful thoughts -possessing his mind, he riseth not up with zeal against them; he hath -not the heart to cast them out, nor make any effectual resistance; he -famisheth his soul with fruitless wishes, because his hands refuse to -labour.[596] Negligence is the nurse of sin. - -8. Zeal and diligence bear down all opposition against duty with power -and success. Those impediments which stop a sluggard, are as nothing -before them; as the cart-wheels which go slowly are easily stopped by -a little stone or any thing in their way, when those that are in a -swifter motion easily get over all. The lion that is in the sluggard's -way, is not so much as a barking whelp in the way of a diligent, -zealous christian. The cold doth not hinder him from ploughing.[597] A -very scorn, or mock, or threatening of a mortal man, will dismay and -stop a heartless hypocrite; which do but serve as oil to the fire, to -inflame the courage of the zealous so much more. The difficulties -which seem insuperable to the slothful, are small matters to the -zealous; he goeth through that which the slothful calls impossible. -And when the slothful sits still and saith, I cannot do this or that, -the zealous, diligent christian doth it. - -9. Zeal and diligence take off the toil and irksomeness of duty, and -make it easy. As a quick-spirited, diligent servant maketh but a -pleasure of his work, which a lazy servant doth with pain and -weariness; and as a mettlesome horse makes a pleasure of a journey, -which a heavy jade goeth through with pain; so reading, and hearing, -and prayer are easy to a zealous soul, which to another are an -unwelcome task and toil. - -10. Zeal is faithful, and constant, and valiant, and therefore greatly -pleaseth God: it sticks to him through persecution; the fire consumeth -it not; many waters quench it not. But others are false-hearted: and -those that have but a cold religion will easily be drawn or driven from -their religion. They are so indifferent, that a little more of the world -put into the balance, will weigh down Christ in their esteem. The hopes -or fears of temporal things prevail with them, against the hopes and -fears of things eternal. No wonder therefore if God disown such -treacherous servants, and turn them away as unworthy of his family.[598] - -_Direct._ III. Let the great motives of holy zeal and diligence be set -home and printed on your hearts:[599] and often read them over in some -quickening books, that you may remember them, and be affected with -them. I have given you so many of these moving, exciting -considerations, in the third part of my "Saints' Rest," and my "Saint -or Brute," and "Now or Never," and in my sermon against "Making Light -of Christ," that I shall be but very brief in them at present. - -[Sidenote: Motives of zeal.] - -1. When you grow cold and slothful, remember how great a Master you -serve: should any thing be done negligently for God? And remember how -good a Master you serve; for whom you are certain that you can never -do too much; nor so much as he deserveth of you; nor will he ever -suffer you to be losers by him. - -2. Remember that he is always present; in your converse with others, -in your prayers, your reading, and all your duties: and will you -loiter in his sight? when a very eye-servant will work while his -master standeth by. - -3. One serious thought of the end and consequence of all thy work, one -would think, should put life into the dullest soul! Say to thy sleepy, -frozen heart, Is it not heaven that I am seeking? Is it not hell that -I am avoiding? And can I be cold and slothful about heaven and hell? -Must it not go with me for ever according as I now behave myself? And -is this the best that I can do for my salvation? Is it not God that I -have to please and honour? and shall I do it slothfully? - -4. One thought of the exceeding greatness of our work, one would -think, should make us be zealous and diligent! To think what abundance -of knowledge we have to get! and how much of every grace we want! and -how much means we have to use! and how much opposition and many -temptations to overcome! The humble sense of the weakness of our -souls, and the greatness of our sins, should make us say, that -whatever the rich in grace may do, it is labour that becomes the poor. - -5. To remember how short our time of working is, and also how uncertain! -How fast it flieth away! how soon it will be at an end! And that all the -time that ever we shall have to prepare for eternity is now! and that -shortly there will be no praying, no hearing, no working any more on -earth![600] To look into the grave, to go to the house of mourning! to -consider that this heart hath but a little more time to think, and this -tongue but a little more time to speak, and all will end in the endless -recompence; methinks this should quicken the coldest heart! - -6. To remember how many millions are undone already by their sloth and -negligence! how many are in hell lamenting their slothfulness on earth, -while I am hearing, or reading, or praying to prevent it, one would -think should waken me from my sloth: what if I saw them, and heard their -cries? would it not make me serious? What if one of them had time and -leave and hope again as I have? would he be cold and careless? - -7. To think how many millions are now in heaven, that all came thither -by holy zeal and diligence, and are now enjoying the fruit of all -their labour and sufferings! to think of the blessed end of all their -pains and patience, and how far they are now from repenting of it! -methinks should stir us up to zeal and diligence. - -8. To foresee what thoughts all the world will have of holy diligence -at last! how the best will wish they had been better, and had done -much more for God and their salvation! and how the worst will wish, -when it is too late, that they had been as zealous and diligent as the -best! How earnestly they will then knock and cry, "Lord, open to us," -when it is all in vain! and say to the watchful, diligent souls, "Give -us of your oil, for our lamps are gone out," Matt. xxv. To think how -glad the most ungodly would then be, if they might but have "died the -death of the righteous, and their latter end might be as his!" Numb. -xxiii. 10. And what heart-tearing grief will seize upon them for ever, -to think how madly they lost their souls, and sluggishly went to hell -to spare their pains of that sweet and holy work that should have -prevented it! Will not such forethoughts awaken the most sluggish, -stupid souls, that will but follow them till they can do their work? - -9. Remember that thou must be zealous and diligent in this or nothing; -for there is nothing else that is worth thy seriousness, in comparison -of this. To be earnest and laborious for perishing vanities, is the -disgrace of thy mind, and will prove thy disappointment, and leave -thee at last in shame and sorrow; when holy diligence will recompense -all thy pains. - -10. Remember also that thou hast been slothful and negligent too long! -And how dost thou repent of thy former sloth, if thou wilt be as -slothful still? Art thou grieved to think how many duties slothfulness -hath put by, and how many it hath murdered, and frustrated, and made -nothing of, and how much grace, and mercy, and comfort, it hath -already deprived thee of? and how much better thy case were, if thou -hadst lived in as much holy diligence as the best thou knowest? And -yet wilt thou be slothful still? - -11. Remember that thou hast thy life, and health, and wit, and parts, -for nothing else but by thy present duty to prepare for everlasting -joys: that all God's mercies bind thee to be diligent; and every -ordinance, and all his helps and means of grace, are given to further -thee in the work; and sun, and moon, and air, and earth, and all, -attend thee with their help. And yet wilt thou be cold and slothful, -and frustrate all these means and mercies? - -12. Remember how diligent thy enemy is: Satan "goeth about even night -and day, like a roaring lion seeking to devour!" 1 Pet. v. 8. And wilt -thou be less diligent to resist him? - -13. Think what an example of diligence Christ himself hath left thee! -And how laboriously blessed Paul and all the holy servants of Christ -did follow their Master's work! Did they pray, and watch, and work as -slothfully as thou dost? - -14. Remember how hot and earnest thou wast formerly in thy sin! and -wilt thou now be cold and negligent in thy duty, when God hath set -thee in a better way? - -15. Observe how eager and diligent worldlings are for the world, and -flesh-pleasers for their sports and pleasures, and proud persons for -their greatness and honour, and malignant persons to oppose the gospel -of Christ, and their own and other men's salvation; look on them; and -think what a shame it is to thee to be more cold and remiss for God. - -16. Observe how an awakening pang of conscience, or the sight of death -when it seems to be at hand, can waken the very wicked to some kind of -serious diligence at the present; so that by their confessions, and -cries, and promises, and amendments, while the fit was on them, they -seemed more zealous than many that were sincere. And shall not saving -grace do more with you, than a fit of fear can do with the ungodly? - -17. Remember of how sad importance it is, and what it signifieth, to -be cold and slothful! If it be predominant, so as to keep thee from a -holy life, it is damnable. The spirit of slumber is a most dreadful -judgment. But if it do not so prevail, yet, though thou be a child of -God, it signifieth a great debility of soul, and foretelleth some -sharp affliction to befall thee, if God mean to do thee good by a -recovery. The decay of natural heat is a sign of old age, and is -accompanied with the decay of all the powers. And sicknesses and pains -do follow such decays of life. And as you will make your horse feel -the rod or spur when he grows dull and heavy, expect when you grow -cold and dull, to feel the spur of some affliction, to make you stir -and mend your pace. - -18. Remember that thy sloth is a sinning against thy knowledge, and -against thy experience, and against thy own covenants, promises, and -profession; and therefore an aggravated sin. These and such like serious -thoughts will do much to stir up a slothful soul to zeal and diligence. - -_Direct._ IV. Drown not your hearts in worldly business or -delights;[601] for these breed a loathing, and averseness, and -weariness of holy things. They are so contrary one to the other, that -the mind will not be eagerly set on both at once: but as it relisheth -the one, it more and more disrelisheth the other. There is no heart -left for God, when other things have carried it away. - -_Direct._ V. Do all you can to raise your hearts to the love of God, -and a delight in holy things, and then you will not be slothful, nor -weary, nor negligent. Love and delight are the most excellent remedy -against a slow, unwilling kind of duty. Know but how good it is to -walk with God, and do his work, and thou wilt do it cheerfully. - -_Direct._ VI. A secret root of unbelief is the mortal enemy of zeal -and diligence; labour for a well-grounded belief of the word of God -and the world to come, and stir up that belief into exercise, when you -would have your slothful hearts stirred up. When there is a secret -questioning in the heart, What if there should be no life to come? -What if the grounds of religion be unsound? This blasteth the vigour -of all endeavours, and inclineth men to serve God only with -hypocritical halving and reserves; and maketh men resolve to be no -further religious, than stands with present, fleshly happiness. - -_Direct._ VII. Take heed of debauching conscience by venturing upon -doubtful things, much more, by known and wilful sin.[602] For when once -conscience is taught to comply with sin, and is mastered in one thing, -it will do its duty well in nothing, and zeal will quickly be extinct; -diligence will die when conscience is corrupted or fallen asleep. - -_Direct._ VIII. Live in a constant expectation of death. Do not -foolishly flatter yourself with groundless conceits that you shall -live long. There is a great power in death to rouse up a drowsy soul, -when it is taken to be near; and a great force in the conceit of -living long, to make even good men grow more negligent and secure. - -_Direct._ IX. Live among warm and serious christians; especially as to -your intimate familiarity.[603] There is a very great power in the -zeal of one to kindle zeal in others; as there is in fire to kindle -fire. Serious, hearty, diligent christians, are excellent helps to -make us serious and diligent. He that travelleth with speedy -travellers, will be willing to keep pace with them; and tired -sluggards are drawn on by others; when he that travelleth with the -slothful will go slowly as they do. - -_Direct._ X. Lastly, Be oft in the use of quickening means: live, if -you can attain it, under a quickening, zealous minister. There is life -in the word of God, which, when it is opened and applied livelily, -will put life into the hearers. Read the holy Scriptures, and such -lively writings as help you to understand and practise them. As going -to the fire is our way when we are cold, to cure our benumbedness, so -reading over some part of a warm and quickening book, will do much to -warm and quicken a benumbed soul: and it is not the smallest help to -rouse us up to prayer or meditation, and put life into us before we -address ourselves more nearly unto God. I have found it myself a great -help in my studies, and to my preaching: when studying my own heart -would not serve the turn, to awake me to serious fervency, but all -hath been cold and dull that I have done, because all was cold and -dull within, I have taken up a book that was much more warm and -serious than I, and the reading of it hath recovered my heat, and my -warmed heart hath been fitter for my work. Christians, take heed of a -cold, and dull, and heartless kind of religion; and think no pains too -much to cure it: death is cold, and life is warm; and labour itself -doth best excite it. - - - PART II. - - _Directions about Sports and Recreations, and against - Excess and Sin therein._ - -_Direct._ I. If you would escape the sin and danger, which men -commonly run into by unlawful sporting, under pretence of lawful -recreations, you must understand what lawful recreation is, and what -is its proper end and use. No wonder else if you sin, when you know -not what you do! - -[Sidenote: What lawful recreation is.] - -No doubt but some sport and recreation is lawful, yea needful, and -therefore a duty to some men. Lawful sport or recreation is the use of -some natural thing or action, not forbidden us, for the exhilarating -of the natural spirits by the fantasy, and due exercise of the natural -parts, thereby to fit the body and mind for ordinary duty to God. It -is some delightful exercise. - -1. We do not call unpleasing labour by the name of sport or -recreation; though it may be better and more necessary. 2. We call not -every delight by the name of sport or recreation; for eating and -drinking may be delightful; and holy things and duties may be -delightful; and yet not properly sports or recreations. But it is the -fantasy that is chiefly delighted by sports. - -_Qual._ I. All these things following are necessary to the lawfulness of -a sport or recreation, and the want of any one of them will make and -prove it to be unlawful. 1. The end which you really intend in using it, -must be to fit you for your service to God; that is, either for your -callings, or for his worship, or some work of obedience in which you may -please and glorify him: I Cor. x. 31, "Whether ye eat or drink, or -whatever you do, do all to the glory of God." It is just to your duty, -as the mower's whetting to his scythe, to make it for to do his work. - -_Qual._ II. 2. Therefore the person that useth it, must be one that is -heartily devoted to God, and his service, and really liveth to do his -work, and please and glorify him in the world: which none but the -godly truly do.' And therefore no carnal, ungodly person, that hath no -such holy end, can use any recreation lawfully; because he useth it -not to a due end. For the end is essential to the moral good of any -action; and an evil end must needs make it evil. Tit. i. 15, "Unto the -pure all things are pure, (that is, all things not forbidden,) but -unto them that are defiled and unbelieving is nothing pure, but even -their mind and conscience are defiled." - -_Quest._ But must all wicked men therefore forbear recreation? _Answ._ -1. Wicked men are such as will not obey God's law if they know it; and -therefore they inquire not what they should do, with any purpose -sincerely to obey. But if they would obey, that which God commandeth -them is immediately to forsake their wickedness, and to become the -servants of God, and then there will be no room for the question. 2. -But if they will continue in a sinful, ungodly state, it is in vain to -contrive how they may sport themselves without sin. But yet we may -tell them that if the sport be materially lawful, it is not the matter -that they are bound to forsake, but it is the sinful end and manner. -And till this be reformed they cannot but sin. - -_Qual._ III. 3. A lawful recreation must be a means fitly chosen and -used to this end. If it have no aptitude to fit us for God's service -in our ordinary callings and duty, it can be to us no lawful -recreation. Though it be lawful to another that it is a real help to, -it is unlawful to us. - -_Qual._ IV. 4. Therefore all recreations are unlawful, which are -themselves preferred before our callings, or which are used by a man -that liveth idly, or in no calling, and hath no ordinary work to make -him need them. For these are no fit means, which exclude our end, -instead of furthering it. - -_Qual._ V. 5. Therefore all those are unlawful sports, which are used -only to delight a carnal fantasy, and have no higher end, than to -please the sickly mind that loveth them. - -_Qual._ VI. 6. And therefore all those are unlawful sports, which really -unfit us for the duties of our callings, and the service of God; which, -laying the benefit and hurt together, do hinder us as much or more than -they help us! which is the case of all voluptuous wantons. - -_Qual._ VII. 7. All sports are unlawful which take up any part of the -time which we should spend in greater works: such are all those that -are unseasonable; (as on the Lord's day without necessity, or when we -should be at prayer, or any other duty;) and all those that take up -more time than the end of a recreation doth necessarily require (which -is too common). - -_Qual._ VIII. 8. If a recreation be profane, as making sport of holy -things, it is a mocking of God, and a villany unbeseeming any of his -creatures, and laying them open to his heaviest vengeance. The -children that made sport with calling the prophet "bald-head" were -slain by bears, 2 Kings ii. 23. - -_Qual._ IX. 9. They are unlawful sports which are used to the wrong of -others: as players, that defame and reproach other men; and hunters -and hawkers, that tread down poor men's corn and hedges. - -_Qual._ X. 10. It is sinful to make sport of other men's sinning, or -to act it ourselves so as to become partakers of it; which is too -common with comedians, and other profane wits. - -_Qual._ XI. 11. Unclean, obscene recreations are unlawful; when -filthiness or wantonness is represented without a due expression of -its odiousness, or with obscene words or actions. Eph. v. 3, 4, "But -fornication, and all uncleanness or covetousness, let it not be once -named among you as becometh saints, neither filthiness, nor foolish -talking, nor jesting." - -_Qual._ XII. 12. Those sports are unlawful, which occasion the -multiplying of idle words about them; and engage the players in -foolish, needless, unprofitable prating. - -_Qual._ XIII. 13. And those sports are sinful, which plainly tend to -provoke ourselves or others to sin: as to lust, to swearing, and -cursing, and railing, and fighting, or the like. - -_Qual._ XIV. 14. Those also are sinful, which are the exercise of -covetousness, to win other men's money of them; or that tend to stir -up covetousness in those you play with. - -_Qual._ XV. 15. Cruel recreations also are unlawful: as taking -pleasure in the beholding of duellers, fighters, or any that abuse -each other; or any other creatures that needlessly torment each other. - -_Qual._ XVI. 16. Too costly recreation also is unlawful: when you are -but God's stewards, and must be accountable to him for all you have, -it is sinful to expend it needlessly on sports. - -_Qual._ XVII. 17. Unnecessary recreations forbidden by our lawful -governors are unlawful. If they were before lawful to thee, yet now -they are not; because your king, your pastor, your parents, your -masters, have power to rule and restrain you in such things; and you -most obey them. - -_Qual._ XVIII. 18. Lastly, if you have the choice of divers recreations -before you, you must choose the fittest: and if you choose one that is -less fit and profitable, when a fitter might be chosen, it is your sin; -though that which you choose were lawful, if you had no other. - -[Sidenote: What to think of common stage-plays, gaming, cards, dice, -&c.] - -By all this it is easy to judge of our common stage-plays, gaming, cards -dice, and divers other such kind of sports. If they have but any one of -these evil qualifications they are sinful. And when they are used -without very many of them, 1. They are too commonly used by men that -never intended to fit themselves for their work and duty by them; yea, -by men that live not at all to the pleasing and glorifying God, and know -not what it is to be obediently addicted to his service; yea, by men -that live not in any constant, honest labour, but make a very trade of -their recreations, and use them as the chief business of the day. - -2. They are sports unfit for the ends of lawful recreation, as will -easily appear to the impartial.[604] For it is either your bodies or -your minds that need most the recreations: either you are sedentary -persons, or have a calling of bodily labour: if you are sedentary -persons, (as students, scribes, and divers others,) then it is your -bodies that have most need of exercise and recreation, and labour is -fitter for you than sport; or at least a stirring, labouring sport. -And in this case to sit at cards, or dice, or a stage-play, is, -instead of exercising your bodies, to increase the need of exercising -them: it stirreth not your parts; it warmeth not your blood; it -helpeth not concoction, attraction, assimilation, &c. It doth you much -more harm than good, as to your very health. But if you are hard -labourers, and need rest for your bodies and recreation for your -minds; or are lame or sickly, that you cannot use bodily exercise; -then surely a hundred profitable exercises are at hand which are more -suitable to your case. You have books of necessity to read (as the -word of God); and books of profit to your souls; and books that tend -to increase your knowledge in common things, as history, geography, -and arts and sciences. And should not these be any of them pleasanter -than your dice, and cards, and plays? - -3. At least it is plain that they are not the fittest recreations for -any man that intends a lawful end. If you are students, or idle -gentlemen, is not walking, or riding, or shooting, or some honest, -bodily labour rather, that joineth pleasure and profit together, a -fitter kind of exercise for you? Or if you are labouring persons, and -need only pleasure for your minds, should you not take pleasure in -God, in Scripture, in holy conference, meditation, or good books? Or -if indeed you need a relaxation from both these, have you not -profitable history or geography to read? Have you not herbs, and -flowers, and trees, and beasts, and birds, and other creatures to -behold? Have you not fields, or gardens, or meadows, or woods to walk -into? Have you not your near relations to delight in; your wives, or -children, or friends, or servants? May you not talk with good, and -wise, and cheerful men, about things that are both pleasing and -edifying to you? Hath God given you such a world of lawful pleasures, -and will none of them, nor all of them, serve your turns, without -unlawful ones, or at least unfit ones (which therefore are unlawful): -all these are undoubtedly lawful; but cards, and dice, and stage-plays -are, at best, very questionable: among wise and learned men, and good -men, and no small number of these, they are condemned as -unlawful.[605] And should one that feareth God and loveth his -salvation, choose so doubtful a sport, before such abundance of -undoubtedly lawful ones? If you be so proud or rash as to reply, Why -should I leave my sport for another man's conceits or judgment? I will -tell thee that which shall shame thy reply, and thee, if thou canst -blush. 1. It is not some humorous, odd fanatic that I allege against -thee, nor a singular divine; but it is the judgment of the ancient -church itself. The fathers and councils condemn christians and -ministers especially, that use _spectacula_, spectacles, or behold -stage-plays and dicing. 2. Even the oldest canons of our own church of -England forbid dicing to the clergy, which is because they reputed it -evil, or of ill report. 3. Many laws of religious princes do condemn -them. 4. Abundance of the most learned, holy divines condemn them. 5. -The soberest and learnedst of the papists condemn them. 6. And how -great a number of the most religious ministers and people are against -them, of the age and place in which you live, you are not ignorant. -And is the judgment of the ancient church, and of councils, and -fathers, and of the most learned protestants and papists, and the most -religious people, besides many ancient laws and canons, of no force -with you in such a case as this? Will you hold to a thing confessedly -unnecessary, against the judgment of so many that account them sinful? -Are you and your play-fellows more wise and learned than all these? Or -is it not extremity of pride, for such unstudied, empty men to prefer -their sensual conceits, before such a concurrent stream of wiser and -more ponderous judgments? Read but Dr. J. Reignolds's Treatise against -Stage-plays, against Albericus Gentilis, and you will see what a world -of witnesses are against you. And if the judgment of Voetius, Amesius, -and other learned men against all lusory lots be of no authority, at -least it should move you that even Mr. Gataker and others, that write -for the lawfulness of them in that respect (as lusory lots) do yet lay -down the rest of the requisites to make them lawful, which utterly -condemn our common use of cards and dice, much more our gamesters: so -that all the sober divines that ever I read or heard, condemn all -these: and are you wiser than all of them? - -4. Besides this, your consciences know that you are so far from using -them to fit you for your callings, that you either live idly out of a -calling, or else you prefer them before your callings: you have no mind -of your work, because your mind is so much upon your play: you have no -mind of your home or family, but are weary of your business, because -your sports withdraw your hearts; and you are so far from using them to -fit you to any holy duty, that they utterly unfit you, and corrupt your -hearts with such a kind of sensual delight, as makes them more backward -to all that is good; insomuch that many of you even grow so desperate as -to hate and scorn it. This is the benefit it bringeth you. - -5. And you cannot but know what a time-wasting sin it is. Suppose the -game were never so lawful; is it lawful to lay out so many hours upon -it? as if you had neither souls, nor bodies, nor families, nor -estates, nor God, nor death, nor heaven to mind? - -6. And how much profaneness, or abuse of others, is in many of your -stage-plays! How much wantonness and amorous folly, and representing -sin in a manner to entice men to it, rather than to make it odious, -making a sport and mock of sin; with a great deal more such evil! And -your cards and dice are the exercise usually of covetousness, the -occasion of a great deal of idle talk and foolish babble about every -cast and every card: and ofttimes the occasion of cursing, and -swearing, and railing, and hatred of those that win your money; and -oft it hath occasioned fighting, and murder itself. And even your -huntings are commonly recreations so costly,[606] as that the charge -that keepeth a pack of hounds, would keep a poor man's family that is -now in want: besides the time that this also consumeth. - -So that the case is clear, that our gamesters, and licentious, -sportful gallants, are a sort of people that have blinded their minds, -and seared their consciences, and despise the laws and presence of -God, and forget death and judgment, and live as if there were no life -to come, neglecting their miserable souls, and having no delight in -the word or holy worship of God, nor the forethoughts of eternal joys, -and therefore seek for their pleasure in such foolish sports, and -spend those precious hours in these vanities, which, God knows, they -had need to spend most diligently, in repenting of their sins, and -cleansing their souls, and preparing for another world. - -If yet any impenitent gamester or idle time-waster shall reply, I will -not believe that my cards, or dice, or plays are unlawful. I use them -but to fit me for my duty. What! would you have all men live like -hermits or anchorites, without all pleasure? I answer you but by this -reasonable request: will you set yourselves as dying men in the -presence of God, and the sight of eternity, and provide a true answer -to these few questions; even such an answer as your consciences dare -stand to at the bar of God? - -_Quest._ I. Dost thou not think in thy conscience that thy Maker, and -Redeemer, and his work and service, and thy family and calling, and -the forethoughts of heaven, are not fitter matters to delight a sober -mind, than cards or stage-plays? And what can it be but a vain and -sinful mind that should make these toys so pleasant to thee, and the -thoughts of God and heaven so unpleasant? - -_Quest._ II. Doth not thy conscience tell thee, that it is not to fit -thee for thy calling or God's service that thou usest these sports, -but only to delight a carnal fantasy? Doth not conscience tell thee, -that it is more the pleasure than the benefit of it to thy soul or -body that draws thee to it? Dost thou work so hard or study so hard -all the day besides, as to need so much recreation to refresh thee? - -_Quest._ III. Doth not thy conscience tell thee, that if thy sensual -fantasy were but cured, it would be a more profitable recreation to -thy body or mind, to use some sober exercise for thy body, which is -confined to its proper limits of time; or to turn to variety of -labour, or studies, than to sit about these idle games? - -_Quest._ IV. Dost thou think that either Christ or his apostles used -stage-plays, cards, or dice; or ever countenanced such a temper of -mind as is addicted to them? Or was not David as wise as you, that -took up his pleasure in the word of God, and his melodious praise? - -_Quest._ V. Doth not your conscience tell you, that your delight is more -in your plays and games than it is on God? And that these sports do no -way increase your delight in God at all, but more unfit and undispose -you? And yet every "blessed man's delight is in the law of the Lord, and -in it he meditateth day and night," Psal. i. 2. And do you do so? - -_Quest._ VI. Do you bestow as much time in praying and reading the -word of God, and meditating on it, as you do in your sports and -recreations? Nay, do you not shuffle this over, and put God off with a -few hypocritical, heartless words, that you may be at your sports, or -something which you love better? - -_Quest._ VII. Doth not conscience tell thee, that this precious time -might be much better spent, in the works that God hath appointed thee -to do? And that thy sinful soul hath need enough to spend it in far -greater matters? Doth it become one that hath sinned so long, and is -so unassured of pardon and salvation, and near another world, and so -unready for it, to sit at cards or be hearing a stage-play, when he -should be making ready, and getting assurance of his peace with God? - -_Quest._ VIII. Wouldst thou be found at cards or plays when death -cometh? If it were this day, hadst thou not rather be found about some -holy, or some profitable labour? - -_Quest._ IX. Will it be more comfort to thee when thou art dying, to -think of the time which thou spentest in cards, and plays, and vanity, -or that which thou spentest in serving God, and preparing for eternity? - -_Quest._ X. Darest thou pray to God to bless thy cards, and dice, and -plays, to the good of thy soul or body? Would not thy conscience tell -thee, that this were but a mocking of God, as praying for that which -thou dost not intend, and which thy pleasures are unfit for? And yet -no recreation is lawful, which you may not thus lawfully pray for a -blessing on. - -_Quest._ XI. If you were sure yourselves that you sin not in your games -or sports, are you sure that your companions do not? that they have no -lust or vanity of mind at stage-plays, no covetousness, or sinful -pleasure, or passion at cards or dice? If you say, We are not bound to -keep all other men from sin, I answer, You are bound to do your best -towards it; and you are bound not to contribute willingly to their sin; -and are bound to forbear a thing indifferent, though not a duty, to -avoid the scandalizing or tempting of another. If Paul would never eat -flesh while he lived rather than make a weak person offend, should not -your sports be subject to as great charity? He saith, "It is good -neither to eat flesh, nor to drink wine, nor any thing whereby thy weak -brother stumbleth, or is offended, or made weak."[607] _Object_. Then we -must give over our meat, and drink, and clothes, and all. _Answ._ It -followeth not that we must forsake our duty to prevent another man's -sin, because we must forsake our pleasure in things indifferent. If you -knew what sin is, and what it is to save or lose one's soul, you would -not make a sport of other men's sin, nor so easily contribute to their -damnation, and think your sensual pleasure to be a good excuse. Rom. xv. -1-3, in such cases, "we that are strong ought to bear the infirmities of -the weak, (that is, to compassionate them as we do children in their -weakness,) and not to please ourselves (to their hurt). Let every one of -us please his neighbour for his good to edification (that is, prefer the -edifying of another's soul, before the pleasure of your bodies). For -even Christ pleased not himself--" If Christ lost his life to save men -from sin, will not you lose your sport for it? - -_Quest._ XII. What kind of men are they that are most addicted to thy -games and plays, and what kind of men are they that avoid them, and -are against them? Are there not more fornicators, drunkards, swearers, -cursers, coveters of other men's money, and profane neglecters of God -and their souls, among gamesters and players, than among them that are -against them? Judge by the fruits. - -[Sidenote: To sportful youths.] - -And what I say to idle gamesters, is proportionably to be said to -voluptuous youths, that run after wakes, and May-games, and dancings, -and revellings, and are carried by the love of sports and pleasure -from the love of God, and the care of their salvation, and the love of -holiness, and the love of their callings; and into idleness, -riotousness, and disobedience to their superiors. For the cure of this -voluptuousness (besides what is said chap. iv. part ix.) consider: - -1. Dost thou not know that thou hast higher delights to mind? And are -these toys beseeming a noble soul, that hath holy and heavenly matters -to delight in? - -2. Dost thou not feel what a plague the very pleasure is to thy -affections? how it bewitcheth thee, and befooleth thee, and maketh -thee out of love with holiness, and unfit for any thing that is good? - -3. Dost thou know the worth of those precious hours which thou playest -away? hast thou no more to do with them? Look inwards to thy soul, and -forward to eternity, and bethink thee better. - -4. Is it sport that thou most needest? Dost thou not more need -Christ, and grace, and pardon, and preparation for death and judgment, -and assurance of salvation? Why then are not these thy business? - -5. Hast thou not a God to obey and serve? and doth he not always see -thee? and will he not judge thee? alas! thou knowest not how soon. -Though thou be now merry in thy youth, and thy "heart cheer thee, and -thou walk in the ways of thy heart, and the sight of thy eyes, yet -know thou that for all these things God will bring thee into -judgment," Eccles. xi. 9. - -6. Observe in Scripture what God judgeth of thy ways. Tit. iii. 3, "We -ourselves were sometimes foolish, disobedient, deceived, serving -divers lusts and pleasures--" 2 Tim. ii. 22, "Fly youthful lusts: but -follow after righteousness, faith, charity, peace, with them that call -on the Lord out of a pure heart." Read 1 Pet. iv. 1-4; 2 Pet. iii. 3; -1 Tim. iii. 4, "Lovers of pleasure more than lovers of God."[608] - -7. You are but preparing for your future sorrow, either by repentance -or destruction; and the greater is your pleasure now, the greater will -be your sorrow and shame in the review. - -Having spoken this much for the cure of sinful sports, I proceed to -direct the more sober in their recreations. - -_Direct._ II. When you understand the true nature and use of -recreations, labour to be acquainted just how much and what sort of -recreation is needful to yourselves in particular. In which you must -have respect, 1. To your bodily strength. 2. To your minds. 3. To your -labours. And when you have resolved on it, what and how much is -needful and fit, to help you in your duty, allow it its proper time -and place, as you do your meals, and see that you suffer it not to -encroach upon your duty. - -_Direct._ III. Ordinarily join profit and pleasure together, that you -lose no time. I know not one person of a hundred, or of many hundreds, -that needeth any game at all: there are such variety of better -exercises at hand to recreate them. And it is a sin to idle away any -time, which we can better improve! I confess my own nature was as much -addicted to playfulness as most: and my judgment alloweth me so much -recreation as is needful to my health and labour (and no more). But -for all that I find no need of any game to recreate me. When my mind -needeth recreation, I have variety of recreating books, and friends, -and business to do that. And when my body needeth it, the hardest -labour that I can bear is my best recreation: walking is instead of -games and sports; as profitable to my body, and more to my mind: if I -am alone, I may improve that time in meditation; if with others, I may -improve it in profitable, cheerful conference. I condemn not all -sports or games in others, but I find none of them all to be best for -myself: and when I observe how far the temper and life of Christ and -his best servants was from such recreations, I avoid them with the -more suspicion. And I see but few but distaste it in ministers (even -shooting, bowling, and such more healthful games, to say nothing of -chess and such other, as fit not the end of a recreation). Therefore -there is somewhat in it that nature itself hath some suspicion of. -That student that needeth chess or cards to please his mind, I doubt -hath a carnal, empty mind. If God and all his books, and all his -friends, &c. cannot suffice for this, there is some disease in it that -should rather be cured than pleased. And for the body, it is another -kind of exercise that profits it. - -_Direct._ IV. Watch against inordinate, sensual delight, even in the -lawfullest sport. Excess of pleasure in any such vanity, doth very -much corrupt and befool the mind. It puts it out of relish with -spiritual things; and turneth it from God, and heaven, and duty. - -_Direct._ V. To this end keep a watch upon your thoughts and -fantasies, that they run not after sports and pleasures. Else you will -be like children that are thinking of their sport, and longing to be -at it, when they should be at their books or business. - -_Direct._ VI. Avoid the company of revellers, gamesters, and such -time-wasters. Come not among them, lest you be insnared. Accompany -yourselves with those that delight themselves in God, 2 Tim. ii. 22. - -_Direct._ VII. Remember death and judgment, and the necessities of -your souls. Usually these sports seem but foolishness to serious men; -and they say of this mirth, as Solomon, "it is madness," Eccl. ii. 2. -And it is great and serious subjects which make serious men. Death and -the world to come, when they are soberly thought on, do put the mind -quite out of relish with foolish pleasures. - -_Direct._ VIII. Be painful in your honest callings. Laziness breedeth -a love of sports; when you must please your slothful flesh with ease, -then it must be further pleased with vanities. - -_Direct._ IX. Delight in your relations and family duties and mercies. -If you love the company and converse of your parents, or children, or -wives, or kindred as you ought, you will find more pleasure in -discoursing with them about holy things or honest business, than in -foolish sports. But adulterers that love not their wives, and unnatural -parents and children that love not one another, and ungodly masters of -families that love not their duty, are put to seek their sport abroad. - -_Direct._ X. See to the sanctifying of all your recreations, when you -have chosen such as are truly suited to your need; and go not to them -before you need, nor use them beyond your need. See also that you lift -up your hearts secretly to God, for his blessing on them; and mix them -all along as far as you can with holy things; as with holy thoughts or -holy speeches. As for music, which is a lawful pleasure, I have known -some think it profaneness to use it privately or publicly with a psalm, -that scrupled not using it in common mirth; whenas all our mirth should -be as much sanctified as is possible. All should be done to the glory of -God; and we have much more in Scripture for the holy use of music, -(public and private,) than for any other use of it whatever. And it is -the excellency of melody and music, that they are recreations which may -be more aptly and profitably sanctified by application to holy uses, -than any other. And I should think them little worth at all, if I might -not use them for the holy exhilarating or elevating of my soul, or -affecting it towards God, or exciting it to duty. - -_Direct._ XI. The sickly and the melancholy (who are usually least -inclined to sport) have much more need of recreation than others, and -therefore may allow it a much larger time than those that are in -health and strength. Because they take it but as physic to recover -them to health, being to abate again when they are recovered. - -_Direct._ XII. Be much more severe in regulating yourselves in your -recreations, than in censuring others for using some sports which you -mislike. For you know not perhaps their case, and reasons, and -temptations; but an idle, time-wasting, sensual sporter, every one -should look on with pity as a miserable wretch. - - - PART III. - - _Directions about Apparel, and against the Sin therein - committed._ - -_Direct._ I. Fitness is the first thing to be respected in your -apparel, to make it a means to the end to which it is appointed. The -ends of apparel are, 1. To keep the body warm. 2. To keep it from -being hurt. 3. To adorn it soberly so far as beseemeth the common -dignity of human nature, and the special dignity of your places. 4. To -hide those parts, which nature hath made your shame, and modesty -commandeth you to cover. - -The fitness of apparel consisteth in these things: 1. That it be -fitted to your bodies (as your shoe to your foot, your hat to your -head, &c.) 2. That it be suited to your sex; that men wear not apparel -proper to women, nor women that which is proper to men. 3. That it be -suited to your age; the young and the old being usually hereby -somewhat distinguished. 4. That it be suited to your estate, or not -above it. 5. That it be suited to your place or office. 6. That it be -suited to your use and service. As, 1. To cover your nakedness so far -as health, or modesty, or decency require. 2. To keep you from cold. -3. And from hurt in your labour (as the shoe doth the foot, the glove -the hand, &c.) 4. For sober ornament, as aforesaid. - -_Direct._ II. Among the ends and uses of apparel the greatest is to be -preferred: the ornament being the least, is not to be pretended -against any of the rest. Therefore they that for ornament, 1. Will go -naked, in any part which should be covered; or, 2. Will go coldly to -the hurt or hazard of their health (as our semi-Evites, or half-naked -gallants do); 3. Or will either hurt our bodies, (as our strait-laced -fashionists,) or disable themselves from their labour, or travel, or -fit exercise, lest they should be hurt by their clothes, which are -fitted more to sight than use; all these cross the ends of clothing. - -_Direct._ III. Affect not singularity in your apparel; that is, to be -odd and observably distinct from all those of your own rank and -quality; unless their fashions be evil and intolerable, (in pride, -immodesty, levity, &c.) and then your singularity is your duty. An -unnecessary affectation of singularity showeth, 1. A weakness of -judgment. 2. A pride of that which you affect. 3. And a placing of -duty in things indifferent. And on the contrary, an imitating of proud -or immodest fashions, 1. Encourageth others in the sin. 2. Showeth a -carnal, proud, or temporizing mind, that will displease God himself to -humour men, and avoid their contempt and disesteem. - -_Direct._ IV. Run not into sordid vileness, or nastiness, or -ridiculous, humorous, squalid fashions, under pretence of avoiding -pride. For, 1. This will betray a great weakness of judgment. 2. It -will make your judgment, to men that discern it, the more contemptible -and useless to them in other things. 3. It will harden them in their -excess, while they think nothing but humour, folly, or superstition -doth reprove them. 4. You sin by dishonouring human nature. God hath -put a special honour upon man, and would have us do so ourselves; and -therefore hath appointed clothing since the fall: as nakedness, so -over sordid or ridiculous clothing, wrongeth God in his creature. - -_Direct._ V. Be much more suspicious of pride and excess in apparel, -as the more common and dangerous extreme. For nature is incomparably -more prone to this, than the other; and many hundreds, if not -thousands, sin in excess, for one that sinneth in the defect; and this -way of sinning is more perilous. Here I shall show you, 1. How pride -in apparel appeareth. 2. What is the sinfulness of it. - -1. Pride appeareth in apparel, when the matter of it is too costly. 2. -When in the fashion you are desirous to be imitating those that are -above your estate or rank; and when you so fit your apparel, as to -make you seem some higher or richer person than you are. 3. When you -are over-curious in the matter, shape, or dress, and make a greater -matter of it than you ought: as if your comeliness were a more -desirable thing than it is, or as if some meanness or disliked fashion -were intolerable. 4. When your curiosity taketh up more time in -dressing you, than is due to so small a matter, while far greater -matters are neglected. 5. When you make too great a difference between -your private and your public habit; going plain when no strangers see -you, and being excessively careful when you go abroad, or when -strangers visit you. These show that pride which consisteth in a -desire to appear either richer or comelier than you are. - -Besides these, there is a pride which maketh men desirous to seem more -learned than they are; which showeth itself in affecting as the -titles, so the habits of the learned: which hath some aggravations -above the former. - -And there is a pride which consisteth in a desire to seem more grave -and reverend than you are: thus Christ blameth the Pharisees' -affectation of long garments, Mark xii. 38. When you shall wear a -habit of more gravity than you have, it is hypocrisy. - -And there is a pride which consisteth in a desire to seem more -mortified than you are, and more holy.[609] And so to affect those -discriminating vestments which signify more of these than you have, is -proud hypocrisy: and thus vile clothing is often the effect of pride; -and if men fall into that sort of pride, as to desire to be noted as -most mortified persons, this is as suitable a badge for them, as -bravery is for those that are proud of their comeliness, and grave -clothing of those that are proud of their gravity. - -[Sidenote: How pride of gravity and holiness appeareth about apparel.] - -_Quest._ I. But may we as easily discern this sort of pride in clothing -as the other? _Answ._ No, because the mean, and plain, and cheap -clothing is commonly worn by persons really mortified and sober, and -necessarily by the poor, and grave clothing by persons that are really -grave. And therefore we are bound to judge them to be that, which they -seem by their apparel to be, unless by some other evidences than their -apparel, their pride and hypocrisy appear; but when we judge a person -vain that weareth vain clothing, and proud of their comeliness that are -inordinately careful in setting it out, we judge but according to the -first and proper signification of their clothing. Hypocrisy is a thing -unseen to man: it is the visible signs according to their proper -signification that we must judge by; and therefore when we see persons -wear vain and curious attire, we may judge thereby that they are vain -and curious; and if we be mistaken, it is long of them that signified -it; and when we see persons wear grave or humble clothing, we must judge -by it that they are grave and humble, till the contrary appear. - -_Quest._ II. But how else will pride of gravity or mortifiedness -appear? _Answ._ When they boast of these themselves, and are insolent -in censuring and reproaching those that differ from them; when their -discourse is more against those fashions which they avoid, than -against any faults of their own; when they affect to be singular in -their apparel, even from the grave and humble persons of their rank; -but especially when they make a noise and stir in the world with their -fashions, to be taken notice of, and to become eminent, and persons -talked of and admired for their mortified garb. Thus many sects -amongst the popish friars go by agreement or vow, in clothes so -differing from all other persons in seeming humility and gravity, -which must be the badge of their order in the eye of the world, that -the boast and affectation is visible and professed. And thus the -quakers, that by the notoriety of their difference from other sober -persons, and by their impudent bawling in the streets and churches, -and railing against the holiest and humblest ministers and people that -are not of their sect, and this in the face of markets and -congregations, do make a plain profession or detection of their pride. -But where it is not openly revealed, we cannot judge it. - -[Sidenote: May not a deformity be hid by apparel or painting.] - -_Quest._ III. Is it not lawful for a person that is deformed, to hide -their deformity by their clothing? And for any persons to make -themselves (by clothing, or spots, or painting) to seem to others as -comely and beautiful as they can? _Answ._ The person, and the matter, -and the end and reasons, the principle and the probable consequents, -must all be considered for the right answering of this question. It is -lawful to some persons, by some means, for some good ends and reasons, -when a greater evil is not like to follow it, to hide their -deformities, and to adorn themselves so as to seem more comely than -they are: but for other persons, by evil means, for evil ends and -reasons, or when it tendeth to evil consequents, it is unlawful. 1. A -person that is naturally very deformed, may do more to hide it by -their ornaments, than one that hath no such deformity may do to seem -more comely; because one aspireth no higher than to seem somewhat like -other persons; but the other aspireth to seem excellent above others. -And a person that is under government may do more in obedience to -their governors, than another may do that is at their own choice. 2. -If the matter of their ornament be but modest, decent clothing, and -not immodest, insolent, luxurious, vain, or against nature, or the law -of God or man, it is in that respect allowable. But so is no cover of -deformity by unlawful means. 3. It may be lawful, if also it be to a -lawful end, as to obey a governor, or only to cover a deformity, so as -not unnecessarily to reveal it; but it is always sinful, when the end -is sinful. As, (1.) If it be to seem extraordinary beautiful or -comely, when you are not so; or if it be to be observed and admired by -beholders. (2.) If it be to tempt the beholders' minds to lustful or -undue affections. (3.) If it be to deceive the mind of some one that -you desire in marriage: for in that case, to seem by such dissembling -to be what you are not, is the most injurious kind of cheat, much -worse than to sell a horse that is blind or lame, for a sound one. -(4.) If it be to follow the fashions of proud gallants, that you may -not be scorned by them as not neat enough; all these are unlawful ends -and reasons. 4. So also the principle or mind that it cometh from, may -make it sinful: as, (1.) If it come from a lustful, wanton mind. (2.) -Or if it come from an over-great regard of the opinion of spectators; -which is the proper complexion of pride.[610] A person that doth it -not in pride, is not very solicitous about it: nor makes no great -matter of it whether men take him to be comely or uncomely; and -therefore he is at no great cost or care to seem comely to them. If -such persons be deformed, they know it is God's work, and not their -sin; and it is sin that is the true cause of shame: and all God's -works are good, and for our good if we are his children. They know -that God doth it to keep them humble, and prevent that pride, and -lust, and wantonness which is the undoing of many; and therefore they -will rather be careful to improve it, and get the benefit, than to -hide it, and seem comelier than they are. 5. Also the consequents -concur much to make the action good or bad: though that be not your -end, yet if you may foresee, that greater hurt than good will follow, -or is like to follow, it will be your sin. As, (1.) If it tend to the -insnaring of the minds of the beholders in procacious, lustful, wanton -passions, though you say, you intend it not, it is your sin, that you -do that which probably will procure it, yea, that you did not your -best to avoid it. And though it be their sin and vanity that is the -cause, it is nevertheless your sin to be the unnecessary occasion: for -you must consider that you live among diseased souls! And you must not -lay a stumblingblock in their way, nor blow up the fire of their lust, -nor make your ornaments their snares; but you must walk among sinful -persons, as you would do with a candle among straw or gunpowder; or -else you may see the flame which you would not foresee, when it is too -late to quench it. But a proud and procacious, lustful mind is so very -willing to be loved, and thought highly of, and admired and desired, -that no fear of God, or of the sin and misery of themselves or others, -will satisfy them, or take them off. (2.) Also it is sinful to adorn -yourselves in such fashions, as probably will encourage pride or -vanity in others, or seem to approve of it. When any fashion is the -common badge of the proud and vain sort of persons of that time and -place, it is sinful unnecessarily to conform yourselves to them; -because you will harden them in their sin, and you join yourselves to -them, as one of them by a kind of profession. As when spotted faces (a -name that former ages understood not) or naked breasts, or such other -fashions, are used ordinarily by the vain, and brain-sick, and -heart-sick, proud and wanton party, it is a sin unnecessarily to use -them. For, (1.) You will hinder their repentance. (2.) And you will -hinder the great benefit which the world may get by their vain attire: -for (though it be no thanks to them that intend it not) yet it is a -very great commodity that cometh to mankind by these people's sin: -that fools should go about in fools'-coats, and that empty brains, and -proud and wanton hearts, should be so openly detected in the streets -and churches; that sober people may avoid them; and that wise, and -chaste, and civil people may not be deceived by such in marriage to -their undoing. As the different clothing of the different sexes is -necessary to chastity and order; so it is a matter of great -convenience in a commonwealth, that sots, and swaggerers, and -phrenetics, and idiots, and proud, and wanton, lustful persons should -be openly distinguished from others; as in a plague-time the doors of -infected houses are marked with a "Lord, have mercy on us." And the -wisest magistrate knew not how to have accomplished this himself by a -law, as the wretches themselves do by their voluntary choice; for if -it were not voluntary, it would be no distinguishing badge of their -profession. Now for any honest, civil people to join with them, and -take up their livery, and the habit of their order, is to profess -themselves such as they, and so to encourage and approve them, or -else to confound the proud and humble, the vain and sober, the wanton -and the chaste, and destroy the benefit of distinction. - -By this you may see, that it is not so much the bare fashion itself that -is to be regarded, as the signification and the consequents of it. The -same fashion when used by sober persons, to better signification and -consequents, may be lawful, which otherwise is unlawful. Therefore those -fashions that can hardly ever be supposed to have a good signification -and consequents, are hardly ever to be supposed lawful. - -Note also, that any one of the aforesaid evils maketh a fashion evil, -but it must be all the requisites concurrent that must prove your -fashions good or lawful. - -_Quest._ IV. Is it not sometimes lawful to follow the fashions? -_Answ._ It is always lawful to follow the sober fashions of sober -people; but it is not lawful to follow the vain, immodest, -ill-signifying fashions of the riotous, proud, and wanton sort: unless -it be in such cases of necessity as David was in, when he behaved -himself like a mad-man, or as Paul when he told them that he was a -Pharisee, Acts xxiii. 6, to escape in a persecution, or from thieves -or enemies. 2. Or unless for a time it prove as conducible to the good -of others, as Paul's circumcising Timothy was, or his becoming all -things to all men, that he might win some.[611] But to follow -ill-signifying fashions, unnecessarily, or for carnal ends, to avoid -the disesteem or evil speeches of carnal persons, or to seem to be as -fine as they, this is undoubtedly a sin. - -_Direct._ VI. Be sure to avoid excess of costliness in your apparel. -Remember that you must answer for all your estates. And one day it -will prove more comfortable to find on your accounts, So much a year -laid out in clothing the naked, than, So much a year in bravery or -curiosity for yourselves or your children. Costly apparel devoureth -that which would go far in supplying the necessities of the poor. - -_Direct._ VII. Be sure you waste not your precious time in needless -curiosity of dressing. I cannot easily tell you how great a sin, and -horrible sign of folly and misery, it is in those gallants that spend -whole hours, yea, most part of the morning, in dressing and neatifying -themselves, before they appear to the sight of others; so that some of -them can scarce do any thing else before dinner time, but dress -themselves. The morning hours that are fittest for prayer, and reading -the word of God, are thus consumed. They spend not a quarter so much -time in the serious searching and adorning of their souls, nor in any -holy service of God; but God, and family, and soul, and all is thus -neglected. - -_Direct._ VIII. Next to the usefulness of your apparel for your bodies -and labours, let your rule be to imitate the common sort of the grave -and sober persons of your own rank. Not here and there one that in -other things are sober, who themselves follow the fashions of the -proud and vain; but the ordinary fashion of grave and sober persons. -For thus you will avoid both the levity of the proud, and the needless -singularity of others. - -_Direct._ IX. Regard more the hurt that your fashion may do, than the -offence or obloquy of any. For proud persons to say you are sordid, or -not fine enough, and talk of your coarse attire, is no great disgrace -to you, nor any great hurt; but it is a greater disgrace to be -esteemed proud. It signifieth an empty, childish mind, to be desirous -to be thought fine: it is not only pride, but the pride of a fool, -distinct from the pride of those that have but manly wit. And you -ought not thus to disgrace yourselves, as to wear the badge of pride -and folly, any more than an honest woman should wear the badge and -attire of a whore. Moreover, mean apparel is no great temptation to -yourselves or others to any sin; but proud and curious apparel doth -signify and stir up a lustful or proud disposition in yourselves; and -it tempteth those of the same sex to envy and to imitate you, and -those of the other sex to lust or wantonness. You spread the devil's -nets (even in the churches, and open streets, and meetings) to catch -deluded, silly souls. You should rather serve Christ with your -apparel, by expressing humility, self-denial, chastity, and sobriety, -to draw others to imitate you in good, than to serve the devil, and -pride, and lust by it, by drawing men to imitate you in evil. - -_Direct._ X. Remember what a body it is that you so carefully and -curiously adorn: well is it called by the apostle a "vile body," Phil. -iii. 21. What a silly, loathsome lump of dirt is it! What a thing -would the pox, or leprosy, or almost any sickness make it appear to -be! What loathsome excrements within, are covered by all that bravery -without! Think what it is made of, and what is within it, and what it -will turn to! How long it must lie rotting in a darksome grave, more -loathsome than the common dirt; and then must turn to common earth. -And is purple and silk, Luke xix. 19, and a curious dress, beseeming -that body that must shortly have but a winding-sheet, and must lie -thus in the grave, and it is to be feared the soul for this pride lie -in hell? Luke xvi. 23, 25. Is all this cost and curiosity comely for -one that knoweth that he is returning to the dust? - -_Direct._ XI. Remember that you have sinful souls that have continual -cause of humiliation, and that have need of more care and adorning -than your bodies. And therefore your apparel should express your -humiliation; and show that you take more care for the soul. How vile -should that sinner be in his own eyes, who knoweth what he hath done -against God! what mercy he hath sinned against! what a God he hath -offended! what a Saviour he hath slighted! what a Spirit of grace he -hath resisted! and what a glory he hath undervalued and neglected! He -that knoweth what he is, and what he hath done, and what he hath -deserved, and in what a dangerous case his soul yet standeth, must -needs have his soul habituated to a humble frame. Every penitent soul -is vile in its own eyes, and doth loathe itself for its inward -corruptions and actual sins; and he that loatheth himself as vile, -will not be very desirous to have his sinful, corruptible body seem -fine, nor by curious ornaments to attract the eyes of vain spectators. -How oft have I seen proud, vain gallants suddenly cast off their -bravery and gaudy, gay attire, and clothe themselves in plainness and -sobriety, as soon as God hath but opened their eyes, and humbled their -souls for sin, and made them better know themselves, and brought them -home by true repentance! so that the next week they have not seemed -the same persons: and this was done by mere humiliation without any -arguments against their fashions or proud attire.[612] As old Mr. Dod -said, when one desired him to preach against long hair: "Preach them -once to Christ and true repentance, and they will cut their hair -without our preaching against it." As pride would be seen in proud -apparel; so humility will appear in a dress like itself, though it -desire not to be seen. Mark 1 Pet. iii. 3-5, "Whose adorning let it -not be that outward adorning of plaiting the hair, and of wearing of -gold, or of putting on of apparel; (that is, curious dressing or -adorning the body beyond plain simplicity of attire;) but let it be -the hidden man of the heart, in that which is not corruptible, even -the ornament of a meek and quiet spirit, which in the sight of God is -of great price. For after this manner (that is, with inward holiness -and outward plainness) in the old time the holy women also, who -trusted in God, adorned themselves, being in subjection to their own -husbands." Oh that God would print those words upon your hearts! 1 -Pet. v. 5, "Yea, all of you be subject one to another, and be clothed -with humility: for God resisteth the proud, and giveth grace to the -humble." Plainness among christians is a greater honour than fine -clothing, James ii. 2-5. 1 Tim. ii. 9, 10, "In like manner also that -women adorn themselves in modest apparel, with shamefacedness and -sobriety, not with broidered hair, or gold, or pearls, or costly -array; but (which becometh women professing godliness) with good -works." I entreat those that are addicted to bravery or curiosity, to -read Isa. iii. from verse 16 to the end. - -_Direct._ XII. Make not too great a matter of your clothing, but use -it with such indifferency as a thing so indifferent should be used. -Set not your hearts upon it. For that is a worse sign than the excess -in itself. "Take no thought wherewith ye shall be clothed: but -remember how God clothes the lilies of the field," Matt. vi. 28. If -you have "food and raiment, be therewith content," though it be never -so plain, 1 Tim. vi. 8. - -_Direct._ XIII. Be not too censorious of others for different fashions -of apparel. Be as plain and modest yourselves as you can; but lay no -greater stress on the fashions of others than there is cause. If they -be grossly impudent, disown such fashions and seek to reform them: but -to carp at every one that goeth finer than yourselves, or to censure -them as proud, because their fashions are not like yours, may be of -worse signification than the fashions you find fault with. I have oft -observed more pride in such censures, than I could observe in the -fashions which they censured. When you have your eye upon every -fashion that is not according to your breeding, or the custom of your -rank or place, and are presently branding such as proud or vain, it -showeth an arrogant mind, that steppeth up in the judgment-seat, and -sentenceth those that you have nothing to do with, before they are -heard, or you know their reasons. Perhaps their fashion was as common -among the modest sort where they have lived, as your fashion is among -those that you have conversed with. Custom and common opinion do put -much of the signification upon fashions of apparel. - - * * * * * - -I should next have given you special directions about the using of -your estates;[613] about your dwellings; about your meat and drink; -and about your honour or good name. But being loth the book should -prove too tedious, I shall refer you to what is said before, against -covetousness, pride, and gluttony, &c.; and what is said before and -after, of works of charity and family government. - -As to sacred habits, and the different garbs, laws, orders of life, -diet, &c. of those called religious orders among the papists, regular -and secular, whether and how far such are lawful or sinful, they are -handled so largely in the controversies of protestants and papists, -that I shall pass them by. Only remembering the words of the clergy of -Ravenna to Carolus Junior, king of France, inter Epist. Hincmari -Rhemensis, _Discernendi a plebe vel caeteris sumus, doctrina non veste, -conversatione non habitu, mentis puritate non cultu. Docendi enim -potius sunt populi, quam ludendi, nec imponendum est eorum oculis, sed -mentibus praecepta sunt infundenda._ - -FOOTNOTES: - -[567] See 1 Cor. ix. 6; 2 Cor. vi. 1; 1 Cor. xvi. 10; 2 Tim. ii. 15. - -[568] See before, chap. vi. tit. 4. of this: and in my "Treat. of -Divine Life," part iii. - -[569] Ezek. xlvi. 1; Deut. xvi. 15; ii. 7; Exod. xxxiv. 21. - -[570] Socrates was mightily addicted to the exercise of his body, as -necessary to the health of body and mind. Laert. Plutarch out of Plato -saith, that soul and body should be equally exercised together, and -driven on as two horses in a coach, and not either of them overgo the -other. Prec. of Health. - -[571] Omnes qui sunt, quique erunt, aut fuerunt, virtutibus aut -doctrinis clari, non possunt unum ingenium accendere, nisi aliquae intus -in animo scintillae sint, quae preceptoris spiritu excitatae et adjutae, -generosum disciplinae fomitem arripiant. Petrarch. dial. 41. li. 2. - -[572] It was one of Solon's laws: Is qui sectatur otium, omnibus -accusare volentibus obnoxius esto. Ut Laert. in Sol. Num solum aquas -haurio, inquit Cleanthes? nonne et fodio et rigo et omnia facio -philosophisae causa? when they asked him why he would draw water. - -[573] How little have some men (yea, ministers themselves) to show of -all the good they might have done through all their lives! The work -they have done calls them idle. - -[574] 1 Thess. v. 12, 13; Prov. xviii. 9; xxi. 25; 2 Thess. iii.; -Prov. xii. 24; xii. 15; Eccl. x. 18. - -[575] Prov. x. 26; xviii. 9. - -[576] Prov. xxvi. 16; xxiv. 30. - -[577] See Psal. cxxviii. 2, "Thou shalt eat the labour of thy hands." -Prov. xiv. 23; xiii. 11. - -[578] Cleanthes coactum aliquando stipem in medium familiarium -intulit, dicens, Cleanthes alium Cleanthem posset nutrire si vellet. -And when he was questioned in judgment, how he lived, Adeo robustus, -et tam boni habitus, the gardener that he worked for, and the woman -that baked his meal, were the witnesses that acquit him. Hard labour -and hard fare enabled him for hard study. Laert. in Cleanth. - -[579] Platonem tradunt cum vidisset quendam aleis ludentem increpasse: -et cum ille; Quam me in parvis reprehendis? diceret, respondisse, At -est consuetudo non parva res. Laert. in Plat. - -[580] Callimachus, in Attila, reporteth that when certain players came -before Attila, to show the agility of their bodies in their exercises, -he was offended to see such able, active bodies no better employed, -and commanded them to be exercised in shooting and other military -acts: which when they could not do, he commanded that they should have -no meat but what they got by hunting at a great distance, and so -exercised them till they became excellent soldiers. Page 353. - -[581] Ni sis bonus aleator, probus chartarius, scortator improbus, -potator strenuus, profusor audax, decoctor et conflator aeris alieni, -deinde scabie ornatus Gallica, vix quisquam te oredet equitem. Erasm. -Colloq. p. 483. See more of this chap. v. and read Luke xvi. and James -v. - -[582] Rev. iii. 15, 19. - -[583] Matt. xxiii. 15. - -[584] See Jam. iii. - -[585] Rom. x. 2; Acts xxi. 20, 22. - -[586] 2 Pet. ii. 7, 8; Ezek. ix. 4; 1 Cor. v. - -[587] Matt. vii. 4; Gen. xxxviii. 24; 2 Sam. xii. 5. - -[588] 2 Cor. viii. 3; Acts xviii. 25; Exod. xxxvi. 6. - -[589] Gal. iv. 15, 18. - -[590] Psal. lxix. 10; John ii. 17; Gal. iv. 18; 2 Cor. vii. 11; Tit. -ii. 14; Rev. iii. 15, 16, 19. - -[591] Jam. v. 16; Rom. xii. 11. - -[592] Matt. xi. 12; Rom. xv. 33; Luke xiii. 24; 2 Tim. ii. 5; 1 Cor. -ix. 24-26; Heb. xii. 1; Deut. vi. 5; Matt. xxii. 37; 2 Cor. v. 14; -Prov. l. 4. - -[593] John ix. 4; Isa. lv. 6; Luke xix. 42; Heb. iii. 7, 15; Matt. xxv. - -[594] Sam. ii. 23, 29; Rev. iii. 19. - -[595] 1 Thess. v. 22; Jude 23; Jam. iv. 7; 1 Pet. v. 9. - -[596] Eccles. x. 18; Prov. xxiv. 30; xxi. 25; xiii. 4. - -[597] Prov. xxii. 13; xxvi. 13; xx. 4. - -[598] Numb. xxv. 11, 13; Cant. viii. 6, 7; Heb. xx. 11; Dan. iii.; -vi.; Matt. xiii. 20, 21; Rev. ii. 5; Rev. iii. 16; 2 Thess. ii. 10. - -[599] Read before chap. v. the cont. dir. for redeeming time. - -[600] 1 Cor. vii. 29, 30; 2 Pet. iii. 11; Rev. xii. 12. - -[601] Luke viii. 14. - -[602] Rom. xiv. 21, 22; 1 Cor. v. 6; Eph. iv. 29, 30. - -[603] Prov. xxii. 24, 25; xxvii. 17; Heb. iii. 13; x. 24, 25; Rom. xv. -14. - -[604] Tanto cum strepitu ludi spectantur et artes. Hor. - -[605] Among the Ep. of Bonifac. Mog. there is a council held under -Carloman, king of France, which saith in the king's name, Necnon et -illas venationes et sylvaticas vagationes cum canibus, servis Dei -interdiximus. Similiter ut accipitres et falcones non habeant. And -sure these are better than cards and dice, which yet some priests now -use too much. - -[606] It is one of the Roman laws, 12. tab. Prodigo bonorum suorum -administratio interdicta esto. - -[607] Rom. xiv. 21; 1 Cor. viii. 13. - -[608] 1 Pet. i. 14, 15; ii. 11, 12. - -[609] Matt. xxiii. 5; Mal. iii. 17. - -[610] Laertius saith, that when Croesus sat in all his ornaments and -glory on his throne, he asked Solon, An pulchrius unquam spectaculum -viderit? Illumque dixisse: Gallos, gallinaceos, phasianos, et pavones: -naturali enim eos nitore et speciositate eximia vestiri. - -[611] Phil. iii. 10; Rom. xii. 2; Eph. v. 11. - -[612] And no wonder, when the light of nature reduced the serious sort -of philosophers to so plain a garb; as Socrates, Zenocrates, with almost -all the Stoics and Cynics, and many of the Academics and Pythagoreans. - -[613] Of the proportion of our estates to be given, see my Letter to -Mr. Gouge. - - - - -Transcriber's Notes: - -Obvious punctuation and spelling errors have been fixed throughout. - -Non-Latin characters have been replaced with the nearest Latin -equivalent for example [oe] (the oe ligature), was replaced with oe. - -Inconsistent hyphenation left as in the original text. - -Page 73: The table has been reformatted from the original in order to -fit in the width of the page. - -Page 112: The sentence ending in "... next to nothing.)" has no -opening parenthesis, left as in the original. - -Page 227: The sentence containing "... hereafter; (to say you ..." has -no closing parenthesis, left as in the original. - -Footnote 70: There is no opening parenthesis for the sentence -containing "...didicisse magnum dicitur)...", left as in the original. - -Footnote 479: There is no anchor for this footnote, left as in -the original text. - - - - - -End of the Project Gutenberg EBook of A Christian Directory (Volume 1 of 4), by -Richard Baxter and George Virtue - -*** END OF THIS PROJECT GUTENBERG EBOOK A CHRISTIAN DIRECTORY, VOLUME 1 *** - -***** This file should be named 41633.txt or 41633.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/1/6/3/41633/ - -Produced by Douglas L. 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